a dialogue between a blind-man and death standfast, richard, 1608?-1684. 1686 approx. 14 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a35858 wing d1291 estc r184577 19618950 ocm 19618950 109210 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a35858) transcribed from: (early english books online ; image set 109210) images scanned from microfilm: (early english books, 1641-1700 ; 1685:16, 2046:4) a dialogue between a blind-man and death standfast, richard, 1608?-1684. 1 broadside. printed by george larkin ..., london : 1686. in verse. attributed to richard standfast by nuc pre-1956 imprints. "licensed, according to order." reproduction of original in the bodleian library. item at 1685:16 identified as d1291; entry cancelled in wing (2nd ed.) created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng death -religious aspects -christianity. dialogues. 2008-05 tcp assigned for keying and markup 2008-06 spi global keyed and coded from proquest page images 2008-07 john pas sampled and proofread 2008-07 john pas text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a dialogue between a blind-man and death . blind-man . the more men see , the less they do enquire ; the worse they see , the more they do desire others to grant what blindness cannot give , and for intelligence grow inquisitive . they ask to be inform'd , who cannot see ; i know 't by sad experience , wo is me ! death where are you , sir ? what sitting all alone ? i did suppose 't was you by that sad moan : coming this way to gather what 's my due , i thought it not amiss , to call on you . blind-man . i do not know that voice ; 't is sure some stranger ; and by his words , he seemes to bode me danger . death . you guess aright , sir ; and before i go , i 'll make you know me , whether you will or no. blind-man . why what are you ? pray tell me what 's your name , and what 's your bus'ness , and from whence you came . death . i will declare what no man can deny , there 's none so great a traveller as i : yet you must know , i am no wandring rover , for my dominion lies the world all over ; i march through court and country , town and city , i know not how to fear , nor how to pity . the highest cedar , and the lowest flower , sooner or later do both feel my power : the mightiest emperour doth submit to me , nor is the poorest tatter'd beggar free ; in peace , i glean here one , and there another ; sometimes i sweep whole streets , both one and t'other . in time of war , thus much i can divine ; whoever gets the day , the triumph's mine . i am a potent and a high commander , 't was i that conquer'd the great alexander , though mighty nations under 's foot he trod , and had th' ambition to be thought a god ; yet , after all the victories he had won , i made him know he was but philip's son. were you goli●●h great , or sampson-strong , were you as wise , as rich as solomon : were you as nestor , old ; as infant , young ; had you the fairest cheeck , the sweetest tongue ; yet you must stoop , all these will nought avail : for my arrest does not admit of bail ; and to deal plainly , sir , my name is death , and 't is my bus'ness to demand your breath . blind-man . my breath and life shall both go out together , death . and on that errand 't was , that i came hither . i 'll have both breath and life without delay : you must and shall dispatch ; come , come , away . blind-man . what need such posting haste ? pray change your mind ; 't is a poor conquest to surprise the blind . death . you may not call it posting , nor surprise ; for you had warning when you lost your eyes . nor could you hope your house could long be free , after the windows were possest by me . blind-man . but life is sweet ; and who 'ld not , if he might , have a long day , before he bid good night ? o spare me yet awhile ! slight not my tears . death . hard hearts and hungry bellies have no ears . blind-man . i am not yet quite ready for the table . death . all 's one to me ; i am inexorable . blind-man . yet , by your favour , i may step aside . death . be not deceiv'd , for 't is in vain to hide : my forces are dispersed through all places ; and act for me without respect of faces : i have a thousand ways to shorten life , besides a rapier , pistol , sword , or knife : a fly , a hair , a splinter of a thorn , a little scratch , the cutting of a corn , have sometimes done my bus'ness heretofore , so to the full , that i need wish no more . should all these fail , enough of humours lurk within your body , sir , to do my work . blind-man . well then , let some one run to my physitian , tell him i want his aid in this condition . death . run , boy , and fetch him ; call th' whole colledge , do : for i intend to have them shortly too . i value not their portions and their pills , nor all the cordials in the doctors bills : when my time 's come , let them do what they can , i 'll have my due , so vain a thing is man. should gallen and hippocrates both joyn , and paracelsus too , with them combine , let them all meet to countermand my strength yet shall they be my prisoners at length . i grant that men of learning , worth and art , may have the better of me at the start ; but in long running they 'll give out and tire , and quit the field , and leave me my des●●● as for those quacks , that threaten to 〈◊〉 me , they are my friends ; and speed some patients to me . blind-man . well , if i must , i 'll yeild to you the day t is so enacted , and i must obey : henceforth i count my self among you 〈…〉 rs , for 't is , i see , the measure of my bett 〈…〉 but tell me now , when did your power 〈…〉 ce ? death . my power began from adam's first off●nce . blind-man . from adam's first offence ! o base beg●ning ! whose very first original was sinning . death . my rising did from adam's fail begin ; and ever since , my strength and sting's 〈◊〉 sin. blind-man . to know wherein the enemies strength doth lie , in my conceit is half a victory : have you commission now for what you do ? death . i have commission : what 's all this to you● blind-man . yes very much ; for now i understand i am not totally at your command : my life 's at his who gave you this commision ; to him i 'll therefore make with my petition : i 'll seek his love , and on his mercy trust ; and when my sins are pardon'd , do your worst . death . that you may know how far my power exterds i will divorce you from your dearest friends you shall resign your jewels , money , plate : your earthly joyes shall all be out of date . i will deprive you of your dainty fare ; i 'll strip you to the skin , naked and bare . linnen or woolen you shall have to wind y 〈…〉 as for the rest , all must be left behind y 〈…〉 bound hand and foot , i 'll bring you to my d●●● , where constant dreadfull darkness reigns , and then your only dwelling-house shall be a cave ; your lodging-room , a little narrow grave ; a chest , your closet ; and a sheet , your dress ; and your companions , worms and rottenness . blind-man . if this be all the mischief you can do , your harbingers deserve more dread than you . diseases are your harbingers , i 'm sure ; many of which , 't is grievous to endure ; but when once dead , i shall not then complain of cold , or hunger , poverty or pain . death . there 's one thing more , which here to mind i call , when once i come , then come i once for all : and when my stroke doth soul and body sever , what 's left undone , must be undone for ever ! blind-man . that 's a great truth , and i have learnt to know that there 's no working in the grave below . to be before hand therefore i will try , that then i may have nought to do but dye . but tell me , sir , do all men dye alike ? death . to me they do ; for whom god bids , i strike ; look how the foolish dye , so dye the wise ; as do the righteous , so the sinner dyes . there 's afterwards a difference , though , 't is true ; but that 's a thing with which i 've nought to do . that i to some prove better , to some worse ; to some a blessing , and to some a curse ; that 's none of mine ; i may not undertake it ; 't is gods appointment , and mens works , that make it . hence 't is that sinners troubles never cease , and that the end of th' upright man is peace . blind-man . there now remains but only one thing more ; will not thy pow'r be one day out of door ? death . yes , i must needs confess 't is very true ; there is a death for me , as well as you ; and mine 's the worst , for i must die for ever ; you may revive again , but i shall never . blind-man . by all that hath been said , i now do see , you needed not have been so rough with me . death . come , let that pass — the kinder to appear , i will reveal a secret in your ear. the death of christ upon the painful cross , which seem'd to be my gain , turn'd to my loss . as in his hair , the strength of sampson lay , and with his hair , went sampson's strength away . so i 've no strength , but what i had from sin ; nor have i sting , but what lies hid therein : christ suffering death , to put this sting away , hath made me his , whom i suppos'd my prey . my strength is now decay'd , my sting rebated : my boldness check'd , and my dominion mated ; and i am now both faint and feeble grown , much like poor sampson , when his streagth was gone : in my own craft i was compleatly routed , my jaws are broken , and my holders outed . what now i catch , i have no pow'r to keep ; my very name is chang'd , from death to sleep : i seiz'd on christ indeed , that i did do ; nay more , i bound him in my prison too ; but all my strongest doors , bars , bolts , and bands , were but meer nothing in his mighty hands : he broke them all , and left my doors wide ope , and all his servants prisoners of hope : for though they dye , yet with devout affection , they do expect a joyfull resurrection ; and with their master to be brought again , that they with him for ever may remain . thus christ by dying , did become victorious : and from his bed of darkness rose more glorious : and i by binding him , made my self fast ; and his , i know will prove my death at last . blind-man . these words give comfort and instruction too ; henceforth i shall be better pleas'd with you . decreed it is for all men once to dye ; after that judgment , then eternity . to prayer therefore will i joyn endeavour , so to live here , that i may live for ever . and seeing they that have , and keep christs words : whether they live or dye , be all the lords ; repentance , faith , and new obedience shall fit and prepare me for my funeral . from whence i trust , my saviour will translate me , in season due , beyond their reach that hate me ; even to that place of life and glory too , where neither death , nor sin , hath ought to do this hope in me , that word of his doth cherish , he that believes in me , shall never perish . now welcome death , upon my saviours score ! who would not dye , to live for evermore ? death . sir , i perceive you speak not without reason : i 'll leave you now , and call some other season . blind-man . call when you please , i will await that call ; and while i stand make ready for my fall ! in the mean time , my constant prayer shall be , from sudden and from endless death , good lord deliver me . the conclusion . judge not of death by sence , least you mistake it ; death 's neither friend nor foe , but as you make it . live as you should , you need not then complain ; for where to live , is christ ; to dye , is gain . finis . licensed , according to order . london : printed by george larkin , at the coach and horses without bishopsgate , a little beyond old bedlam . 1686. a pithie and short treatise by vvay of dialogue, whereby a godly christian is directed how to make his last will and testament to dispose well and wisely of his temporall goods; and how to prepare himselfe to the lord, to depart this world peaceably and comfortably, committing himselfe in soule and body, into the hands of god, his faithfull creatour. pithie and short treatise by way of dialogue, whereby a godly christian is directed how to make his last will and testament. 1612 approx. 28 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-06 (eebo-tcp phase 1). a13926 stc 24229.5 estc s119355 99854562 99854562 19989 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a13926) transcribed from: (early english books online ; image set 19989) images scanned from microfilm: (early english books, 1475-1640 ; 755:24) a pithie and short treatise by vvay of dialogue, whereby a godly christian is directed how to make his last will and testament to dispose well and wisely of his temporall goods; and how to prepare himselfe to the lord, to depart this world peaceably and comfortably, committing himselfe in soule and body, into the hands of god, his faithfull creatour. pithie and short treatise by way of dialogue, whereby a godly christian is directed how to make his last will and testament. jones, william, b. 1581 or 2, attributed name. [6], 26 p. imprinted [by r. field] for william iones, london : 1612. sometimes attributed to william jones, preacher to the isle of wight. formerly stc 14746. identified as stc 14746 on umi microfilm. imperfect; stained and print show-through affecting text throughout. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng death -meditations. 2005-04 tcp assigned for keying and markup 2005-09 spi global keyed and coded from proquest page images 2006-01 ali jakobson sampled and proofread 2006-01 ali jakobson text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion a pithie and short treatise by vvay of dialogue , whereby a godly christian is directed how to make his last will and testament , to dispose , well and wisely of his temporall goods ; and how to prepare himselfe to the lord , to depart this world peaceably and comfortably , committing himselfe in soule and body , into the hands of god , his faithfull creatour . esay 38. put thine house in order , for thou must die . london , imprinted for william iones , 1612. to the reader . the holy patriarch iacob being demanded by pharaoh how old he was , answered , his daies were few and euill ; and yet the time of his pilgrimage had bene an hundred and thirty yeares ; welnigh double mans ordinary race in this latter age . holy iob also out of his owne sense & experience witnesseth in these words , man that is borne of a woman is of short continuance , and full of trouble . our daies are few and euill , and full of trouble ; to weane vs from setting o●● affection and loue vpon this life which is subiect to so much vanity and molestation ; and to teach vs to employ , and vse well and wisely the short and vncertaine time that is lent vs , being so deare and precious , as being once past cannot at any rate be recouered and got againe ; and therefore while we haue time so to bestow it , as not onely our selues may be benefited , our soules comforted , our calling and election assured ; but also god himselfe glorified , and our brethren and neighbours by our good example prouoked , and by our good instruction allured to religious and holy duties . and this duty of drawing others to god and godlinesse , as it concerneth the ministers and teachers of gods word publickly , so parents and maisters of families priuately . the father , saith the prophet esay , shall declare thy truth to his children : and so likewise the maister , who is the father of the family , is to performe the like dutie to his seruants . oh that all whom it concerneth would be carefull in this case , and shake off that carelesnesse , security and forgetfulnesse of this duty , which too too much preuaileth in these daies ! then would they bestow more time than they do in instructing , gouerning and bettering themselues , their charges and their families , in the knowledge , seruice and obedience of god ; and so should they rightly answer their name of paterfamilias , & be true fathers of their families . great wil be the anguish , sorrow , griefe , perplexitie and distresse , that the neglect and omission of this duty may hereafter procure vs vpon our death-beds , by a gnawing and griping of consciēce for our failing herein ; & on the other side great is the comfort , ioy , peace , solace , quiet of conscience and tranquility of mind , that the godly and conscionable performance hereof will bring vs in that day when we shall lie vpon our bed of sorow , as dauid calleth it psal. 41.3 . in the greatest extremities , paines and pangs of death . as it comforted iob in his most grieuous calamity , that he had not cōcealed or denied the words of the holy one . a full & certaine assurance hereof to the conscience , at that day will be more worth then all treasures of gold and siluer . this might be confirmed by many places of scripture , and illustrated by many examples , but we a●● in a preface , and not in a treatise , and therefore vnfit to be long and tedious ; and the rather because the treatise it selfe is so short and cōpendious . yet as short as it is , you shall finde therein the performance of this duety laid forth in very excellent manner , which many serue both for prouocation to moue vs vnto it , and for direction to enforme vs in it . it is quickly read being so short , & not hard to be practised if god giue grace . the god of grace from whom cometh euery good and perfect gift , enlighten our vnderstandings that we may know ; quicken and stir vp our affections , that we may desire ; & direct our actions , that we may do those things that are pleasing in his sight ; that after his short and miserable life is ended , we may liue in heauen , where in his presence is all fulnes of ioy , and pleasures for euermore . amen . christian instructions , giuen by a faithfull pastor to one of his flocke , concerning making his will. minister . i am come to see how you do , good neighbour , hearing of your extreme sicknesse : that if it please god , to take you out of this life , i may set you right in the way to heauen , as i haue endeuored to do hitherto , since i came to be your pastor . how do you man ? how feele you your selfe ? christian. i thanke you good sir for this your great loue and kindenes , and also for all the cōforts i haue had by you since your first coming hither . i thanke god , i am wel in soule through the washing and purging by the bloud of my sauiour iesus christ , which through gods superabundant mercie , cleanseth me from all my sinne : but sicke in body , i am so sicke as that i suppose my death & dissolution is neere , to the finishing of this life , of misery , and the entring and establishing of me in the blessed life of glory : which lord i beseech thee to hasten for thy christs sake , amen . and now i am most glad that you are come now to helpe me , and direct me to the right end of my iourney , desiring your assistance by gods word in euery duty yet to be performed by me , both to god and man : and then with ioy i will bid the world farewell , for i feele death aproach . i beseech you therefore to be as briefe as you may , and by gods word direct me first for the disposing of my worldly goods , lands , and other things : for that it is vndone . minister . i am glad to see you so strong in the lord , deare brother , and most willingly i will do that you request ; but i must tell you by the way , that you haue done full euill , in not making your will in the time of your health , seeing your old age so to approach , that by the course of nature your daies could not be long : and if god should haue taken you away sodainely , as he doth in mercy some of his deare seruants , then should you thereby haue bene perhaps the author of bitter strife and contention amongst your children ; which is one of the things so abhominable & hateful in gods sight , namely to raise contentions among brethren . and how you can auoide that yet , though god in mercy do giue you time in this your sicknesse to make your will , i know not , except your children be the better disposed , and louing one to another , and you distribute so equally vnto them , that none of them haue cause to finde fault . but if in the time of your health you had disposed of your goods and lands , then should you haue seene perchance , whether any would haue bene discontent with your equall distribution ; and they that had without iust cause , bene offended , might by you haue bene depriued of that which otherwise they should haue had . the feare of which would haue bene haply one motiue to moue them all , to haue bene content . but seeing it is otherwise , i will aduise you what is best yet to do in this case : first , you shall do well to call all your children together , and such else of your friends as you would haue present . christ. should all my children be present at my last will or testamēt making ? min. yea surely for these causes principally , first , that all of thē might haue your blessing with incouragement in all good and christian duties , wherin they haue walked ; and reprehension with admonition , for their euils . secondly , for the auoiding of strife , and the establishing of peace and loue amongst them ; which is a thing much to be respected amongst all , much more of a father amongst his childrē . thirdly , all that a father shall say at that time to his childrē in reproouing and rebuking of sin , & allowing and commending of vertue , shall be the more deeply imprinted in the hearts of his childrē , being so solēnly done , and the last words , as it were , of their father , vpon his death-bed : yea we see often that they which are farre from being godly disposed , do by the light of nature , much respect the things giuen them in charge by their father vpon his death-bed . therefore it is meete that all your children should be present , and all this must be performed , by you with fatherly wisedome and iudgement without partiality : not punishing a small fault , with a great punishment , nor a great fault with a small punishment , but proportionable to the offence must the punishment be ; for so doth god alwaies deale with his children , and so must earthly fathers with their children . a notable president of all this we haue , in that holy patriarch iacob and his sonnes , wherewith i know you are well acquainted . gen. 49. christian. but what if some children be so euill disposed , that for that cause they should be thought not fit to be present at their fathers will ? minister . that any be so , is one principall reason that they should rather be there , than the other better disposed : for that , as before is said , they should be bettered , by their fathers last sharp reprehension , if any thing will preuaile with them . and this doth that former instāce of iacobs sonnes , plainely set forth ; for ruben was present , though he had a curse , for lying with his fathers concubine ; symeon and leui , though the like for their cruell murthering the sichemites ; all the ten sonnes of iacob , beside ioseph and beniamin : though treacherously they had dealt concerning ioseph , and sold him . therefore they must be there the rather . christian. but what if distance of place do let that some cannot be present ? minister . such necessity then must be considered , and those absent the more carefully , not the lesse respected . christian. hauing but one small possession of land , and that in my power to giue to whom i will , who should by gods ordinance be mine heire ? minister . your eldest sonne , for he is the beginning of your strength , and your first borne . deut. 21.15.16.17 . christian. what if he be an euill and disobedient child , and likely to sell it ? minister . you may tye him in some couenants best to preuent that . but if he be so dissolute , you may quite depriue him . christian. is there any warrant of that in gods word ? minister . yea plaine : ruben before mentioned , and adoniah , whom dauid his father did disinherite , and made godly salomon his heire ; whose words to adoniah his elder brother , are words to be written with the pen of a diamond in the heart of euery father , that he may so giue warning to his children : if thou wilt shew thy selfe a worthy man , there shall not a haire fall from thy head , but if wickednesse be found in thee , thou shalt surely die . but this must be carefully looked vnto , that so great a punishment , as the depriuation of an inheritance , be not inflicted for too small offences , especially if the party offending be one that truly and vprightly feareth god , and those offences haue bene but slips of infirmitie . he that for a small fault in this kind will disinherit his heire , may looke himselfe to be by his heauenly father disinherited of the kingdome of heauen . and this is most fearefull against those fathers , which do least esteeme , or rather hate any child that shall incline himselfe truly to feare the lord ; and euery slip or small fault of theirs shall be esteemed great , and great offences indeede in others shall be counted nothing : yea those that are best disposed , many times haue that which is due to them , giuen to those that are meerely carnall . christian. what is to be done with the rest , besides the heire ? minister . all being alike godly and dutifull euery way , and of like estate in wealth or want , to haue like portions giuen them . christian. what if some be in good estate to liue already , & others poore , yet not through any default of theirs ? minister . the poorest must accordingly be holpen , and the richer must haue the lesse ; for god commandeth all to pittie and relieue the poore , and there shall be iudgement mercilesse to him that is not mercifull : to those that are distressed any manner of way , especially mercy and charity must be extended , to those that are neare of kin . and fearefull is it for any child to couet that , which belongeth to another ; for gods curse , not his blessing shall be sure to go with that . and most vnnaturall were that father that would procure a curse vpon his child with his gift of some worldly thing , which by right according to gods word and will , belongeth to some other : yet is it too cōmon , that many children care not , so they may haue all , or the most part , though some other farre better & godlier then they do want , and are ready to beg with pouertie : and they therewith get the fearefull curse of god vpon themselues , and all that they haue , yea , and their posterity also . christian. this were very fearefull , for any fathers , or children indeede . but now for children that haue had stockes already , as daughters to their mariage , or sonnes for lawfull and honest vses in their trades , or the like , they hauing had portions already are to rest satisfied . minister . all this is rightly to be considered and they all in some proportionable measure to be equalled at the last , as their estate with the other circumstances , as is before mentioned , do require . but for daughters if any part remaine vnpaid of that portion promised to their mariage , it must be satisfied . for in that , aswell as in all other things , no wrong must be done , nor any , neither neere nor farre off , defrauded ; for the lord is an auenger of all such things . and they that regard not to deale vprightly with all , much more with those neere vnto them , do come within the compasse of those wrong doers , and promise breakers , that shall not inherite the kingdome of heauen . psalm . 15. christian. may one sinne then , in disposing of his owne lands or goods , so haynously that he may by god in his iustice , be therefore depriued of heauen , and consequently be cast downe to hell to be tormēted euermore ? me thinks that seemeth very harsh . minister . yet so it is most certainly ; for first we know , that euery sinne deserueth the same in it selfe , as saith the apostle , the wages of sinne is death . but in this , one may sin most haynously , as many do in giuing their goods , lands , or monie , to their lewde harlots , or bastard children ; hauing liued most damnably in their former life , and leauing their owne lawfull wife and children vtterly destitute . also those that make foolish and ridiculous willes , disposing some to this prophane vse , and some to that ; all being wanted by some neere vnto them , to whom of right it doth belong . also all those that do in disposing of it deale partially , without such iudgement as god requireth therein , so that those which are best loued of god , shall be sure to haue least , and such as are not religious , but meere carnall , or else open prophane , to haue most : or depriuing the heire of his inheritance , because he is more godly then he would haue him ; or for some small fault , and passing ouer grosse offences in others . finally he that loueth not as god loueth , and hateth not as god hateth , being mercifull to the poorest , louing to the godliest , sharpe to the wickedst , and comfortable to the distressedst , iust & vpright to all without carnall respects or partialitie ; is culpable in this kind , and liable to the wrath and condemnation of the almighty , euen for this last sinne . christian. if this matter be of so great weight and moment , then me thinkes it is not to be taken in hand rashly , without the aduice , and assistance of some who are able to counsell in all things , according to gods word , and to iudge thereby aright of euery offence committed , with the circumstances , increasing or lessening the fault : also the punishment , by gods word proportionable to the offence , as before you haue declared : but this rule is little regarded . nay my selfe , though ( i thanke god for his mercy ) i haue learned something out of gods word in all my dayes , little considered the weight of this poynt , as now i do see plainely by your godly instructions . and well i perceiue , that they which headily further their friends in making their willes , without such as can thus instruct them , do most dangerously further them in the way to hell , as much as in them lyeth . i would not for a thousand poundes but haue had this your happie and blessed counsell and instruction in this my last action , as it were , or will making : for litle thought i of taking such rules or warrants in euery thing from gods word about this . minister . it is indeede too much neglected , neither do any almost teach it , or write it effectually , that so it might be learned by all as it ought . but one thing is yet behinde , whereof i haue not yet aduised you from the lord , and that is this , namely your remembring the poore members of iesus christ ( your poore neighbours : ) for all that you shall do vnto such , our lord iesus christ doth esteeme it , as done vnto himselfe , yea if one be able to giue but a cup of cold water , and hauing bene charitable , as euery true member of christ is , and must be , in your life ; you shall do well to testifie at the end , when you are going to giue vp your account to god , that you are not lesse louing , and pittifull to the poore , than you haue bene before . for they that haue not , for the loue of christ onely , done any such good to his poore members , to them that cannot be said in the last and euerlasting blessing : when i was hungry ye fed me , when i was thirsty , ye gaue me drinke , i was a stranger and ye lodged me , naked , and ye clothed me , &c. but that shall be said to all , that go into life eternall : therefore they that haue done no such good to the poore , shall neuer enter into life eternall . christian. this poynt also i neuer was so effectually taught in before , as now you haue shewed it : and well i perceiue that they which regard not with pittie and compassion , to giue to christ in his poore members , can iustly looke for no part of that blessing of christ which you mentioned before . and most wofull is this , me thinkes , against all those , who haue little or no feeling of their poore distressed brethren . and alas , this is the most common charity now a daies , euen that which saint iames reproueth so sharpely : go warme your selues , and fill your bellies , but they giue them neither of that they want : so we vse to say in these daies , alas poore wretches , god helpe you , and comfort you ; and this is all . but here is one thing doubtfull , some are very wicked , and vngodly of the poore , and should they be pittied , as the godly and christian should ? minister . we must do good vnto all , but especially to them that are of the houshold of faith : but those that are not yet called we must loue , as our selues , for they are our neighbours , euen all men and women : as the example of the samaritan doth notably set forth ; and therfore in distresse ought to be relieued . and who knoweth whether our kindnesse , and good example , as also christian admonition , may not be an occasion to win them to christ ? therefore what you will giue that way , commit the distribution thereof to some christian neighbour , with generall direction from you , and in particular , if you know any poore christians that haue more neede then other ; or to whom by any speciall band , you are more neere then to other , them in particular you may nominate your selfe : and you may also referre the like disposing of some , to your christian friends or ouerseeers , vnto such particular distressed christians as they know stand in neede , besides the generall . christian. i do most heartily thanke you , and god for you ; and now i will craue your fauour and further assistance , to do all this that you haue shewed me : and i pray you , if i do faile in any thing , helpe me and assist me ; for through my paine , or weakenesse of memory , or distraction other waies , i may , and shall surely do amisse . minister . i will be your assistant in what i can , as god by his grace shall enable me . all that before said being finished and fully accomplished , here followeth a prayer , containing the summe of all , very profitable for one in that case to contemplate of . o lord my god , i am now ready , when it pleaseth thee , to appeare before thy iudgement seate , to giue vp an account of my stewardship , as all men must do , when thou shalt call them . of thy bounty ô mercifull father , i receiued and haue enioyed all these worldly things , for my better and more chearefull seruing of thee , in my iourney towards heauen : and not mine , but thine they be ô lord : and therefore now i leaue them to those whō thou in thy word hast commanded me to dispose them vnto . i know deare father that the same which thy word saith , the same wilt thou thy selfe say , and nothing else , when my soule shal appeare before thy tribunall : whatsoeuer thy word iustifieth , that wilt thou iustifie ; whatsoeuer thy word condemneth , that wilt thou condemne . knowing therefore the terrour of thy wrath against all sinne , i haue endeuored to the vttermost , according to thy grace giuen me , ( for of my selfe i can do nothing that is good ) to finish and close vp this my mortall life , by the sacred line and rule of thy holy word in euery thing . as therefore , heauenly father , thou hast ordained it a rule in nature , that fathers should lay vp for their children , and giue them their portions to their abilities ; so haue i endeuoured to do . as thou hast dealt with thy churches and children , so haue i thy vnworthy seruant endeuored to follow thy example in reprouing vice , in commending vertue , in encouraging in goodnesse , and discouraging and condemning all euill : in blessing where thou dost blesse , and cursing where thou dost curse ; in louing most those that loue thee most , and least those that shew least loue to thee . i haue giuen most to those whō thou in thy word commandest me to giue most vnto , and least to those to whom thou in thy word appoyntest least vnto . for i know ô lord , that as thou didst appoint out the lots and seuerall portions of thy peoples inheritāces in the land of canaā , namely of iacobs twelue sonnes : and ioshua whom thou appointedst to deuide it vnto thine , might not distribute any otherwise then thou didst appoint him , more , or lesse : so should i and all thy seruants , as neere as possible we can , follow thy direction therein . and if i haue not so done to the vttermost of my power , but dealt partially through carnall affection : if i haue looked least to thy glory , and most to worldly respects , then wo be vnto me , now i am approaching before thee , to giue vp mine accounts . but thou ô lord seest the vprightnes of my heart , that i desire to do in all things as thou commandest : be mercifull vnto me deere father in christ thy sonne , according to the vprightnesse of my heart , and passe by all my infirmities . i know ô heauenly father that there shall be iudgement mercilesse , to him that sheweth not mercie . that he must be pitifull and compassionate , that would haue thee pitifull to him . that he which will not forgiue , shall neuer be forgiuen of thee . o lord , i freely from my heart forgiue al that euer haue wronged me , and am therein comforted that thou also hast freely forgiuen me for christs sake : and i beseech thee ô lord to forgiue all those , that haue done me wrong , and pardon all their sinnes , if it be thy blessed will. and lord in mercie behold all thy people ; those that feare thy name in truth establish them to the end therein : those that are yet in blindnesse , open their eies to see the things pertaining to their saluation . and let the light of thy gospell shine more and more brightly to the banishing of all errour & ignorance throughout the whole world , if it be thy blessed will. particularly for my children & posteritie , ( members of thy church , ) lord blesse them and their seede to the end of the world ; and let thy blessings both spirituall and temporall be powred plentifully vpon them : establish those of them , that are already effectually called to thy feare , and strengthen them euery way to the end therein . conuert those of them that are not yet so effectually called , and make them all zealous in thy waies , to their euerlasting saluation through iesus christ. thou gauest them me o lord , the greatest blessing of all worldly blessings : and now i resigne them vp to thee againe , beseeching thee to be a father vnto them as thou hast bene to me , and them too , euer since we had a being . o teach them to bring vp their children in thy feare , and to esteeme that aboue all worldly things whatsoeuer . and thus lord i commend my selfe , soule , body , and all that i haue , into thy hands , beseeching thee to qualifie my paines , and giue me strength and patience to the end to beare the extremitie thereof . and hasten sweete sauiour to deliuer me out of miserie , and wipe away all teares frō mine eyes ; euen so , come lord iesus , come quickly , amen , amen : and let thy whole family in heauen and in earth say , amen . me thinkes i heare this ioyfull sentence sounding in mine eares , come thou blessed of my father , inherite the kingdome prepared for thee , from the beginning of the world . mat. 25.34 . notes, typically marginal, from the original text notes for div a13926-e50 gen. 47.9 . iob. 14.1 . esay 38.18.19 . iob 6.10 . psal. 16.11 . notes for div a13926-e220 prou. 6.19 . mat. 6.15 . & chap. 18.35 . iam. 2.13 . 1 tim. 5.4.16 . 1 thess. 4.6 . rom. 6.23 . 1 tim. 5.4 . mat. 25. mat. 25. iam. 2.15.16 . notes for div a13926-e1360 luke 16.2 . 2 cor. 12.14 . reuel . 2.3 . chap. iosh. 14.1.2 . iam. 2.13 . mat. 18.33 . mat. 6.15 . the christian quaker: or, george keith's eyes opened good news from pensilvania. containing a testimony against that false and absurd opinion which some hold, viz. that all true believers and saints, immediately after the bodily death attain to all the resurrection they expect, and enter into the fullest enjoyment of happiness. and also, that the wicked, immediately after death, are raised up to receive all the punishment they are to expect. together with a scriptural account of the resurrection of the dead, day of judgment, and christ's last coming and appearance without us. also, where, and what those heavens are into which the man christ is gone, and entred into. by george keith. keith, george, 1639?-1716. 1693 approx. 33 kb of xml-encoded text transcribed from 7 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a47131 wing k153 estc r219221 99830719 99830719 35173 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47131) transcribed from: (early english books online ; image set 35173) images scanned from microfilm: (early english books, 1641-1700 ; 2092:13) the christian quaker: or, george keith's eyes opened good news from pensilvania. containing a testimony against that false and absurd opinion which some hold, viz. that all true believers and saints, immediately after the bodily death attain to all the resurrection they expect, and enter into the fullest enjoyment of happiness. and also, that the wicked, immediately after death, are raised up to receive all the punishment they are to expect. together with a scriptural account of the resurrection of the dead, day of judgment, and christ's last coming and appearance without us. also, where, and what those heavens are into which the man christ is gone, and entred into. by george keith. keith, george, 1639?-1716. 12 p. printed in pensilvania, and reprinted in london for benjamin keach, and are to be sold by him at his house near horse-lie-down; and john harris at the harrow in the poultrey, [london] : 1693. at foot of title page: price 2d. copy from the british library cropped at head with loss of pagination and text. reproduction of the originals in the bodleian library oxford and the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng quakers -pennsylvania -controversial literature -early works to 1800. death -religious aspects -early works to 1800. 2005-05 tcp assigned for keying and markup 2005-05 aptara keyed and coded from proquest page images 2005-08 jonathan blaney sampled and proofread 2005-08 jonathan blaney text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the christian quaker : or , george keith's eyes opened . good news from pensilvania . containing a testimony against that false and absurd opinion which some hold , viz. that all true believers and saints , immediately after the bodily death attain to all the resurrection they expect , and enter into the fullest enjoyment of happiness . and also , that the wicked , immediately after death , are raised up to receive all the punishment they are to expect . together with a scriptural account of the resurrection of the dead , day of judgment , and christ's last coming and appearance without us . also , where , and what those heavens are into which the man christ is gone , and entred into . by george keith . printed in pensilvania , and reprinted in london for benjamin keach , and are to be sold by him at his house near horse-lie-down ; and john harris at the harrow in the poultrey , 1693. price 2 d. reader , this short tract thou art here presented with , was first printed in pensilvania , verbatim , except the title ; the publisher , who lately came from thence , having one book of the first impression by him under mr. george keith's own hand , just subscribed as in this second impression , without any alteration or addition , which has been carefully examined . advertisement . reader , thou mayst suddenly expect another book to be reprinted of george keith's about separation , which may tend farther to open the eyes of the people called quakers , and others . the christian quaker : or , george keith's eyes opened , &c. whereas many hurtful and dangerous errors have taken place among too many called christians , which are some of the tares and evil seeds that satan hath sown while men have slept in the dark night of apostacy ; and that now some do think they are awakened and come to the day , and in the light of god's day see into the true christian doctrine , and pretend to great openings , and discoveries , and revelations ; and yet some even of such hold some false and unchristian opinions ; of which there are not a few concerning the resurrection of the dead , altho the testimony of the holy scriptures is very full and clear against these dangerous and hurtful opinions and principles , imbraced by some as if they were true christian doctrines . some alledging , that there is no resurrection of the body at all ; or , that there is nothing of the body that dieth , that riseth again . others alledging , that the resurrection is past already ; and all the resurrection they expect , they have already attained , being ( as they pretend ) risen with christ in all respects . others say , their vile or low body is already changed , and made conform to his glorious body . others say , they receive all the resurrection they do expect immediately after death . all which are dangerous and unchristian principles , and are directly contrary to the holy scriptures : for there were in paul's time who said , the resurrection was past already , and did overthrow the faith of some , such as hymeneus and philetus , whose words did eat as a cankir , as he declared , 2 tim. 2. 17 , 18. and such who say , their vile body is changed , and made conform to the glorious body of christ , contradict the scripture , and speak reproachfully , but ignorantly , against the lord jesus christ : for paul useth these words by way of prophecy , as a thing not then fulfilled , but a thing to be fulfilled at the resurrection of the dead ; phil. 3. 21. who shall change our vile ( or low ) body , that it may be fashioned like unto his glorious body , &c. he doth not say , that the body was already changed , and made like to the body of christ , but by way of prophecy related it as a thing to come : for the washing and cleansing of the body from sin , is not that change , but it is necessary to prepare unto it ; for even after the bodies of the saints are washed and cleansed from sin , they remain low , and weak , and mortal , and corruptible , subject to hunger , cold , heat , diseases and death , and therefore are not made like to his glorious body until the resurrection of the dead . and such who say , nothing of the body that dieth riseth again , do plainly contradict the testimony of the holy spirit recorded in scripture , and especially 1 cor. 15. 7 , 38. for according to the example that the wisdom of god giveth of the grain of corn , whereby to open the mystery of the resurrection , as the true body of the seed in the grain riseth ; so that out of the old body a new body doth arise , but the husk or drossy part rises not ; even so is the resurrection of the dead : therefore the new resurrection-body is raised out of the old body , as the new grain of corn rises out of the old : but if the body of the grain of corn did wholly perish or come to dust , nothing could arise ; which is a plain example given us by the wisdom of god : and that which rises is the mortal that puts on immortality , and the corruptible that puts on incorruption , and is not raised flesh and blood , such as men now have , but yet a true body ; for flesh and blood cannot inherit the kingdom of god , neither doth corruption inherit incorruption : but the true body of man and woman that shall arise at the resurrection of the dead , lieth hid within this visible gross appearance of flesh and flood , even as the true body of the seed in the grain of corn lieth within the husk , or as the precious gold lies within the coarse mineral or mine until the pure and precious metal be separated from the dross . and because this separation is not immediately effected , but requires a time after death , and that even when the separation is made , the body remains , and is lodged by the divine providence that gives to every thing its proper place , as in a certain invisible grave or sepulchre , that was mysteriously figured by the burial-place called machpelah , ( that signifies a double or twofold sepulchre ) gen. 23. which abraham purchased from ephron the hittite ( which word ephron signifies the dust-eater ) for four hundred pieces of silver : the which as it is literally true , so is an allegory , and points at the resurrection of the body out of the mystical and invisible machpelah or sepulchre in hebron ( which signifies bordering ) in the land of israel , figuratively and mystically understood : and by four hundred pieces of silver , as by so many vertues signified by silver , this most excellent burial place is purchased from ethron : but he who hath not these vertues , cannot have the privilege to be buried in this most excellent burial-place ; and therefore an untimely birth is better than he , as the holy scripture declares , eccles . 6. 3. for it is no such misery nor unhappiness not to have an outward and visible sepulchre , which many of the dear children of god have not had ; but surely they have this other more excellent burial in the mystical hebron , in the mystical land of israel , where all the dead bodies of the saints shall be raised up , and stand with the lamb upon mount zion , to wit , not the literal zion , but the mystical . now that the bodies of the saints are not raised up immediately after death , or after the spirit goeth out of the body , ( altho the souls and spirits of the righteous , and of all the faithful , both men and women , who die in the faith of the lord jesus christ , do immediately go unto god and christ in heaven , and enter into a very great and large enjoyment of the heavenly blessedness , after the bodily decease ) is clear from many express testimonies of the holy scripture . for the deceased saints , tho their souls and spirits are alive with the lord in heaven , and do not sleep , but are awake , and praise god continually ; yet they are said to be asleep in respect of their bodies , which are rather fallen asleep than dead , and are said to sleep in christ , to wit , under his divine care and protection , until he awaken them . for which i shall cite these following scriptures . 1 kings 2. 10. so david slept with his fathers , and was buried in the city of david . deut. 39. 16. behold , thou shalt sleep with thy fathers , said the lord unto moses . 1 cor. 15. 20. now is christ risen from the dead , and become the first fruits of them that sleep , viz. because he rose from the dead the third day . 1 thess . 4. 14. for if we believe that jesus died and rose again , even so them also which sleep in jesus , will god bring with him : for this we say unto you by the word of the lord , that we which are alive , and remain unto the coming of the lord , shall not prevent them which are asleep ; for the lord himself shall descend from heaven with a shout , with the voice of the arch-angel , and with the trump of god ; and the dead in christ shall rise first . all which places plainly show , that tho the saints , as with respect to their souls , are raised up , and ascended , and are with god and christ in heaven , yet as to their bodies they are asleep , and have not attained to the resurrection of the body : for if they had attained to the bodily resurrection , paul would not have writ of them by way of prophecy , in the future , or time to come , saying , the dead in christ shall rise first , to wit , at the voice of the arch-angel , and trump of god. now what this trump or trumpet is , both paul and john declareth , and the time about which it is to sound , 1 cor. 15. 52. in a moment , in the twinkling of an eye , at the last trump ; and the dead shall be raised incorruptible , and we shall be changed . rev. 11. 15. 18. and the seventh angel sounded , ( which seventh is the last trumpet ) &c. and ver . 18. thy wrath is come , and the time of the dead , that they should be judged , and that thou shouldst give reward unto thy servants the prophets , and , thy saints , and them that fear thy name , both small and great . and because paul , 1 cor. 15. lays down the resurrection of christ's body from the dead , as the ground why true believers , which are his members , shall attain to the resurrection of their body , it manifestly appears that they are to attain unto it at the end of the world , or at the last trumpet , as above mentioned , ( yet it may well be allowed , that some did attain to the resurrection of the body immediately after christ's resurrection , according to mat. 27. 52 , 53. and the graves were opened , and many bodies of saints which slept , arose , and came out of the graves after his resurrection , and went into the holy city , and appeared unto many : ) and therefore the deceased saints have not generally attained the resurrection of the dead , as touching the resurrection of the body , but do wait for it until the sound of the last trumpet . nor did any of the saints attain the resurrection of the body before christ's body rose from the dead , because he is expresly called , the first-begotten from the dead , and the first fruits that go before the harvest : and therefore none did attain the bodily resurrection before him , neither enoch nor elias ; for though they were taken up , yet it is not said they had attained the resurrection of the body , it only implieth some particular privilege , that they did not taste of death as other men : and the like may be said of moses , whose body was more pure and excellent than that of other men ; and therefore michael the arch-angel did contend with the devil about the body of moses , and would not let him touch it , as being more excellent ; and therefore it is said , god buried him , and no man knoweth of his burial-place to this day . moreover , it is very plain from scripture , that the deceased saints , who lived from the beginning of the world , altho their souls and spirits did ascend unto god and christ in heaven , yet waited for the resurrection of the body , and that more abundant glory that should follow thereupon ; for it is said , heb. 11. 13. these all died in faith , not having received the promises , but having seen them afar off , and were perswaded of them , and embraced them , &c. and ver . 39 , 40. all these having obtained a good report through faith , received not the promise , god having provided some better things for us , that they without us should not be made perfect . now what this promise is , is clear from ver. 35. and other : were tortured , not accepting deliverance , that they might obtain a better resurrection ; which is the resurrection of the just , that is better than the resurrection of the unjust . now if some say , the promise that they waited for , was christ's coming in the flesh . i answer ; as it was that in part , so it was not only that , but all that felicity and happiness that should come unto them by the coming of christ in the flesh , and his death and resurrection , to wit , the perfect victory over death , which is not fully obtained until the mortal put on immortality , and the corruptible put on incorruption , as it is written , so when this corruptible shall put on incorruption , and this mortal shall have put on immortality , then shall be brought to pass the saying that is written , death is swallowed up in victory : o death ! where is thy sting ? o grave ! where is thy victory ? &c. and that very first promise that god gave to mankind after the fall , did relate to this victory over death , that the seed of the woman ( which is christ jesus ) should bruise the head of the serpent : for tho the head of the serpent was inwardly bruised , as in respect of the inward redemption , salvation and deliverance of the souls of all the faithful in all ages of the world , both before and after christ came in the flesh ; yet until they attain unto the resurrection of the body , the head of the serpent is not in all respects bruised , because the last enemy that is to be destroyed is death , who is not fully destroyed until the bodies of the saints be raised from death : for by adam's fall , death both of soul and body came upon him and his posterity , ( as is at large demonstrated in another treatise of g. k's ) and by christ's death and resurrection , to all who sincerely believe in him and obey him , that twofold death is removed , the death of the soul , thrô faith in him , and that inward quickning , and being raised with him , who is the resurrection and the life , now in the mortal state , but the death of the body at the resurrection of the dead , [ see this twofold resurrection , the one of the soul , the other of the body , expresly mentioned , john 5. 25 , 28. ] and who say , that the faithful immediately after death , receive the resurrection of the body , and all that fulness of glory and happiness that they are to expect for ever : as it doth tend to overthrow a principal article of the christian faith , touching the resurrection of the dead , so it tendeth to overthrow that other great and principal article of the christian faith , touching the great day of judgment that is to be in the end of the world , called in scripture , [ the last day ] , and [ the great day ] and [ that day ] by way of distinction from other days , and which is frequently mentioned in scripture ; for even the fallen angels have not as yet received their final sentence , and full and absolute punishment , but are reserved in chains of darkness unto the judgment of the great day , jude 6. compared with 2. pet. 2. 4. and mat. 7. 22. many will say re me in that day , lord , lord , have not we prophesied in thy name ? &c. and 2 thess . 1. 7 , 8 , 9 , 10. when the lord jesus shall be revealed from heaven , with his mighty angels , in flaming fire , taking vengeance on them that know not god , and obey not the gospel of our lord jesus christ : who shall be punished with everlasting destruction from the presence of the lord , and from the glory of his power : when he shall come to be glorified in his saints , and to be admired in all them that believe ( because our testimony among you was believed ) in that day : note well these words , [ in that day ] . again , acts 17. 31. because he hath appointed a day in the which he will judg the world in righteousness by that man whom he hath ordained , having offered faith ( as the greek and margent of the english bibles hath it ) unto all men , in that he hath raised him from the dead . and ver . 32. and when they heard of the resurrection of the dead , some mocked , and others said , we will hear thee again of this matter . and these were some philosophers of the epicureans and the stoicks , to which this doctrine of the resurrection of the body seemed strange . — and so great an article and doctrine of the christian faith was this of the resurrection , that paul calleth it , the hope of the promise made of god unto the fathers ; as plainly appeareth , comparing acts 26. v. 6. with v. 8. why should it be thought a thing incredible with you that god should raise the dead ? and ver . 22 , 23. witnessing both to small and great , saying none other things than those which the prophets and moses did say should come , that christ should suffer , and be the first that should rise from the dead , &c. note these words , where it plainly appeareth , that none of the saints deceased before christ's resurrection , were raised from the dead , although their souls and spirits did go unto god. for the resurrection of the dead , as a general thing , is joined with the great day of judgment , when the son of man shall come in the glory of his father , accompanied with his holy angels , and shall fit upon the throne of his glory ; and before him shall be gathered all nations , and he shall separate them one from another , as a shepherd divideth his sheep from the goats ; and first appointeth the reward of the kingdom ( viz. in the full possession of it ) unto the sheep , which is the first resurrection ; and then he passeth the sentence of condemnation to the everlasting fire , or fire of ages , unto the goats on the left hand , that is the resurrection of the vnjust . but if all men , both good and bad , receive their final sentence immediately after death , there is no occasion for a day of judgment in the end of the world , for that is prevented by what cometh to pass both to good and bad immediately after death , according to this absurd opinion . but again , as concerning that great day of judgment to come , wherein both the righteous and the wicked shall receive according to the works done in the body , christ doth plainly elsewhere declare , as mat. 24. 36. but of that day and hour knoweth no man , no not the angels in heaven , but my father only . and mark 3. 32. but of that day and hour knoweth no man , no not the angels in heaven , neither the son , but the father : which is to be understood of christ , the son , as man , to whom then it was not known . the which day and hour cannot be the time immediately after mens decease ; for though after death there is a judgment that followeth every one , according to heb. 9. 27. yet that is not the great and last judgment , nor universal , but particular . and of this last day , christ said . john 6. 40. and this is the will of him that sent me , that every one which seeth the son , and believeth on him , may have everlasting life ; and i will raise him up at the last day . note , he doth not say , i will raise him up in the body immediately after death ; but in this last day , to wit , in the end of the world. and with a respect to this martha made a good confession of her faith , touching the resurrection of the dead , saying , i know that he shall rise again in the resurrection at the last day . the which christ doth not in the least contradict , but opened a further mystery unto her , to wit , that he was the resurrection and the life : he that believeth in me , though he were dead , yet shall he live ; and whosoever liveth and believeth in me , shall never die . and because he was the resurrection , viz. the author of it , therefore he could and would raise lazarus her brother from the dead at that time ; which yet was not the resurrection in the last day , for he was but raised at that time a mortal man , to die again . and whereas he said , he who believeth in me shall never die , containeth a great and most comfortable mystery , to wit , that neither the souls nor the bodies of true believers strictly die ; their souls sleep not , but are awake ; and their bodies , tho they sleep , die not ; their sleep is not the sleep of death , strictly taken . and therefore christ proved against the sadduces the resurrection of the dead , from the words of god to moses , i am the god of abraham , isaac and jacob ; and god is not the god of the dead , but the god of the living ; and therefore nothing of abraham was strictly dead or perished , neither his soul , nor yet his true body ; for even his body did but sleep , as when the body of a man sleepeth that is not dead ; for the bodies only of such die , ( in the worst sense of the word death ) who die in final unbelief and impenitency ; on whom death feeds , and whose iniquities are upon their bones , and whose bodies are called , the carkasses of them that have transgressed against the lord , whose worm dieth not , and their fire goeth not out , &c. see for this psal . 49. 14. ezek. 32. 27 , isa . 66. 24. but as concerning the dead bodies of the saints and true believers in christ jesus , it is prophesied . thy dead , my dead body shall arise , ( so the hebrew hath it ) for the bodies of the deceased saints are the body and temple of christ , and members of him , and therefore cannot perish : awake and sing , ye that dwell in the dust , for thy dew is as the dew of herbs , and the earth shall cast out the dead , ( to wit , the earth not vulgarly understood , isa . 26. 19. ) and that job had a firm and stedfast belief of the resurrection of his body after death , is clear from his words , viz. and though after my skin , worms destroy this body , yet in my flesh shall i see god , &c. job 19. 26. which is not to be understood of the gross corruptible body of flesh , but of the resurrection body , that may be called flesh in a more excellent sense than that vulgarly understood ; as paul said , all flesh is not the same flesh . so the flesh that is mortal , gross and corruptible , is not that flesh that shall be raised up immortal and incorruptible ; for the word [ flesh ] is taken sometimes in a very high sense , where it is said , vnless ye eat my flesh , &c. and all flesh shall see the salvation of god ; and i will give them hearts of flesh , &c. and lastly , that there is yet a resurrection of the dead to come , of all such generally who have died in the faith , is clear from rev. 20. 4 , 5 , 6. and they lived and reigned with christ a thousand years ; but the rest of the dead lived not again until the thousand years were finished : that is the first resurrection . blessed and holy is he that hath part in the first resurrection . where note well , that the resurrection of the saints in the thousand years , is called the first resurrection , &c. which every true believer , who is inwardly risen with christ , as to his soul and inward man , is interested in , and hath a right unto , but is not possessed of until the resurrection of the dead : and therefore if any will call the inward rising of the soul from the death of sin , the first resurrection , yet it is not that first resurrection , mentioned rev. 20. 4 , 5. moreover , concerning the nature and manner of the resurrection of the bodies of the saints , how that this body is not raised a mortal corruptible body of flesh and blood , but immortal and incorruptible . paul doth plainly declare ; and it is altogether safe in this and all other matters of faith , to hold to scripture words , 1 cor. 15. from v. 44 , to 50. and here note , 1. that paul doth not call him a fool that did believe either the truth of the resurrection of the body , or the true manner of it , but called him a fool , that not believing the truth of it , nor the true manner of it , and by arguing against it , did enquire , how are the dead raised up ? and for the instruction of this fool , paul sendeth him to learn the manner of it from the sowing and rising of the grain of corn ; and he reproveth such at corinth sharply , who did not belive the resurrection of the body , as not having the knowledg of god , 1 cor. 15. 34. awake , said he , to righteousness . i speak this to your shame . so that according to paul's doctrine , such who have not the true faith of the resurrection of the body , greatly fall short of the knowledg of god. note , 2. that the resurrection of the dead , and eternal judgment , belonging to the first principles of the doctrine of christ , according to heb. 6. 1. as well as repentance and faith , are necessary to be known and believed , in order to the perfecting , if not the beginning , the work of our sanctification and salvation . note , 3. that as the bodies of the saints , that shall be raised up at the resurrection of the dead , shall not be raised mortal and corruptible , but immortal and incorruptible , so they shall not need any meats or drinks , or other things that this mortal and corruptible world doth afford , nor the light and influence of the sun , moon and stars : and in the resurrection , they shall neither marry , nor give in marriage , but be as the angels of god , mat. 22. 30. and the place of their abode or habitation shall be that new heaven and earth mentioned by isaiah , chap. 65. 17. and chap. 66. 22. and 2 pet. 3. 13. which is not , as some weakly imagine , this visible heaven and earth that waxeth old , but those which are far more excellent , and shall not wax old , rev. 21. 1. but yet it is clear from scripture , that at the coming and appearance of christ without us , in his glorified body , which all good and sound christians joyfully wait for , even that he shall come in the clouds of heaven , accompanied with his holy and glorious angels , that all the raised saints shall appear with him in their glorified bodies , ( signified by the coming down of the new jerusalem from heaven , rev. 21. 2 , 3. ) being made like unto his glorious body , according to jude 14. and enoch also , the seventh from adam , prophesied of these , saying , behold , the lord cometh with ten thousand of his saints , to execute judgment upon all , &c. and whereas some say , the greek beareth it in ten thousands , i say , he both cometh in them , and also with them ; for the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth frequently signify ( in the new testament ) with or among , as well as in ; as is clear from matth. 20. 26. luke 1. 28. rom. 16. 7. 1 cor. 2. 6. where the greek particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth among , and cannot be good sense otherwise translated . note , 4. that the belief of christ's being in heaven now in his glorified nature of man , both of soul and body , hath such a necessary connexion with the belief of his coming and appearance without us , to judg the quick and the dead , that these two stand or fall together ; and every one that believeth the first , cannot but believe the latter ; for it were strange to think , that christ hath , and for ever shall have the glorified nature of man in heaven , and that the saints should not see him at the day of judgment . but as for such as do not believe that christ hath any being in the glorified nature of man now in heaven without them , they cannot believe that ever he will appear unto them , or any other ; and it is nothing but giving way to carnal dark reasonings , and wisdom of the flesh , called by paul , vain philosophy , and worldly rudiments , that hinder men to believe the truth so plainly declared in the holy scripture . and , 5. from the like dark imaginations doth proceed , that they believe no heaven nor hell but within them , while they enquire where is that heaven into which the man christ is gone ? and hath any of us seen him , or spoke with him ? to which i can easily answer ; that heaven is both near to us , and far from us , and is of a far more large extent than that it can be contained within us , though we have a heavenly seed , plant and birth in us , that is daily nourished with heavenly food , and is watered daily with the heavenly dews and rains ; and this heaven , tho not visible to our weak mortal eyes of flesh , yet is visible to the eyes and sight of our faith , and is that new heaven that never waxeth old , and the paradise of god , 2 cor. 12. 4. compared with rev. 2. 7. and gen. 2. 9 , 10. which is the throne of god , and the house of god , that hath many mansions ; concerning which christ said , john 14. 2 , 3. in my father's house are many mansions . if it were not so , i would have told you ; i go to prepare a place for you . and if i go and prepare a place for you , i will come again , and receive you unto my self , that where i am , there ye may be also . and tho we have not seen the man christ with our carnal or bodily eyes , yet with these , concerning whom peter writeth , 1 pet. 1. 8. whom having not seen , ye love ; in whom , though now ye see him not , yet believing , ye rejoice with joy unspeakable and full of glory . and that the saints shall see the man christ , and be with him for ever where he is , to behold his glory , shall be a great part of their eternal felicity , joh. 17. 24. and because of which they shall the more abundantly see and enjoy him inwardly , and god in him and through him . and jesus said unto thomas , after his resurrection , john 20. 29. thomas , because thou hast seen me , thou believest ; blessed are they that have not seen , and yet have believed . and how can all nations stand before the son of man , mat. 25. if he shall not appear without us at the day of judgment ? g. k. finis . christian supports under the terrours of death cooke, shadrach, 1655?-1724? 1691 approx. 45 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a34427 wing c6035 estc r27915 10264681 ocm 10264681 44766 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a34427) transcribed from: (early english books online ; image set 44766) images scanned from microfilm: (early english books, 1641-1700 ; 1380:24) christian supports under the terrours of death cooke, shadrach, 1655?-1724? 30 p. printed by b. griffin for sam. keble, london : 1691. "licensed june 11, 1691. z. isham." attributed by wing to shadrach cooke. reproduction of original in the trinity college library, cambridge university. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -o.t. -psalms -sermons. death -sermons. sermons, english -17th century. 2006-08 tcp assigned for keying and markup 2006-09 apex covantage keyed and coded from proquest page images 2007-08 taryn hakala sampled and proofread 2007-08 taryn hakala text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion christian supports under the terrours of death . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , epict. licensed , june 11 th . 1691. z. isham . london ; printed , by b. griffin , for sam. keble at the great turks head in fleet-street over against fetter-lane-end , 1691. christian supports under the terrors of death . psalm . xxiii . 4. yea tho i walk through the valley of the shadow of death , i will fear no evil , for thou art with me . that mighty and continual care which the divine providence hath over us , is very gratefully represented by such soft and tender expressions , and characters of god , as do bespeak an abundant affection and regard for us , giving us all the assurance and security imaginable of an infinite kindness and compassion constantly ingaged for us . so when our lord doth comfort his disciples with the doctrine of providence , he thus expresseth it , your heavenly father knoweth , that you have need of all these things . what can be dearer and and more sollicitous than the affections and concernment of a parent ? another of the like kind to the same end and purpose , is here mention'd and apply'd by david , who seems to assure or challenge to himself , the extraordinary care and protection of god , under all , the very worst circumstances , from the sutable character of kindness and indearment he ascribes to him , ver . 1. the lord is my shepheard , and thence makes this natural inference , i will not want . he will most certainly take care of me , for to continue the parallel or similitude here before us , ver . 2. he maketh me lie down in green pastures , or pastures of tender grass , he leadeth me beside still waters , or waters of quietness : which is spoken with allusion to the most grateful things or conditions , that god will bestow upon , or provide for his people ; his goodness will take care , that they shall have what is most proper and convenient for them . and when they are brought to any distress , he will deliver them out of it , reduce them to a happy condition , and set them right and safe in their wayes , ver . 3. he restoreth my soul , he leadeth me in the paths of righteousness for his names sake , and which is more , when they are under the most unpromising circumstances , in that sad and doleful condition , which we must all come to and lie under , the dismal pressure and stroke of death ; even herein the people of god are relieved and supported by this extraordinary divine care and goodness ; yea , tho i walk through the valley of the shadow of death i will fear no evil , for thou art with me . in which words are two things considerable : first , the terror or severity of a dying state , yea , tho i walk through the valley of the shadow of death . yet secondly under such dismal circumstances god doth most abundantly comfort and support us ; yea , tho i walk through the valley of the shadow of death i will fear no evil , for thou art with me . first , 't is observable , that holy david doth here remember us of the terror and severity of a dying state or condition ; yea tho i walk through the valley of the shadow of death ; which is greatly signified by almost every word in it , yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiamsi , notwithstanding , implying the utmost distress or extremity , i walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ambulavero , i shall walk ; intimating a leasurely , and so a more tormenting passage . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in valle , the septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middle , the depth or extreamity of the shadow of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in valle umbrae lethalis , in the thickest of the deadly shade , i. e. in ipsissimà & profundissimâ mortis umbrd , in the deepest and utmost shade or sorrow of death . the word here , saith one , notat horribilem quandam mortis speciem & figuram ( qualis morientium oculis observatur ) tristi●●iman● . it denotes a very horrid appearance of death , and that most dismal apprehension of it , which men usually have when they come to die , every way beset with horror and distraction , in a word , a terrible and approaching destruction ( qui ●nim ad umbram accedit non longe a corpore abest ) he that is in the shadow , is not far from the substance or thing it self , thus the psalmist represents a dying state as most severe and terrible , agreeable to what he tells us of it from his own experience , my heart is sore pained within me , and the pains of death are fallen upon me , fearfulness and trembling are come upon me , and horror , or as it is in the other translation , an horrible dread hath overwhelmed me . death , or rather the preliminary passage to it , and the way into the other world , is attended with great horror and affliction , and is beyond expression harsh and terrible ; to which job may have some reference , when he faith , o that my grief were thoroughly weighed , and my calamity laid in the ballances together , for now it would be heavier than the sand of the sea , therefore my words are swallowed up ( that is , i want words to express my grief ) for the arrows of the almighty are within me , the poison whereof drinketh up my spirit , the terrours of god do set themselves in array against me . and that this was the utmost extremity of distress or afflictoin , he could think of , appears from that standard of sorrow ▪ which he makes it chap. 24. 17 , if one know them , they are in the terrours of the shadow of death , which he therefore calls the king of terrours . the greatest of all humane evils or miseries . and now that great terrour and severity , which doth accompany a dying state or condition , may be occasioned ; first , from the pains or agonies of it . secondly , mens misgiving thoughts of their future state. thirdly , their foregoing all the pleasures and enjoyments of this world. fourthly , the sence of guilt or sin , that will then crowd in upon us . fifthly , the more and greater assaults of our spiritual adversary . sixthly , the thoughts and conviction of an ensuing judgment . upon all which accounts our dying circumstances will appear sufficiently dreadful and terrible . the first great terror of death doth arise from the pains or agonies that vsvally attend it ▪ for however it is to appearance , there may be , it s very likely , even in the smoothest passage from this to the other world , some rugged and uneven paths which can be perceived by none , but those that tread them , certain it is that in the general , there is a great deal of hardship and difficulty at such a time and in such circumstances as these , from those pains and sorrows which do naturally attend that condition , for in loosing that knot , in dissolving the close conjunction of soul and body , there must be , and we have reason to say there is , a great deal of unconceivable anguish and affliction , 't is an extream violence to nature , and the utmost contradiction to it . and therefore must mightily fret and molest us , for whence ( but from the most horrid pain and uneasiness ) can proceed such extravagant convulsions , cold sweats , deadly faintings , short breathing , distraction of the eyes , and other dreadful agonies that attend it ? for if these and the like , which we observe in daily spectacles of mortality are dreadful to behold ; what must they be to those poor creatures that do , and to us that shall suffer under them ? and therefore a good man , that is not afraid of death , can't but shrink and tremble to think of the way to it , that is beset with such horror and distraction in every particular ; o my god may be the language of the most pious soul , i am willing to die and prepared for thee , being desirous to depart and to be with christ , which is better than a continuance here , but my greatest concern is , how to come to thee on the other shore , there is a great gulf between us , i must be toss'd on a boysterous sea , and wrack'd by dreadful waves , and tempests . is there no way to canaan , but through a desolate wilderness , and must i go through the valley of the shadow of death , to that land which flows with milk and hony , that heavenly jerusalem ? these are things contrary to flesh and blood , and such as will make the stoutest courage faint and tremble , the pains and terrours of death can't be exprest or conceiv'd by any but who are past or under them . and doubtless the holy spirit of god doth in some measure intimate to us the sadness of them , when it mentions it as a great blessing to men that it is appointed to them , but once to die , and that there shall be no more death in the other state. one undoubted priviledge whereof , is , that there shall be no more of those dreadful forerunners or concomitants of it , where are sorrows so severe and terrible as endanger the safety of our souls as well as bodies , by urging us to impatience , distrust , and the like ; thence says our church , suffer us not at our last hour through any pains of death to fall from thee . our greatest troubles and most dangerous conflict in this world is usually our departure out of it , so that to this case also we may apply that of the prophet , the great day of the lord is near , it is near and hasteth greatly , even the voice of the day of the lord , the mighty men shall cry therein bitterly . that day is a day of wrath , a day of trouble and distress , a day of wasteness and desolation , a day of darkness and gloominess , a day of clouds and thick darkness . thus the pains and agonies of a dying state render it most terrible and dreadful . secondly , it will appear again to be so , from mens misgiving thovghts of their after state . i do not mean their doubtfulness of it , for i am apt to think , that the greatest pretenders that way are sufficiently convinc'd when they come to die , and the sence oft hat their languishing condition will soon rub up their belief of another life ; but now most or all men are under no small distress and perplexity from the conviction and consideration of that future life , for which none is sufficiently fitted and prepared , but hath reason , especially from himself , to have some diffidence , some distrust or suspicion of his condition in it , and it is what becometh a prudent and a good man ; for an over-weening opinion of our selves , and a confident presumption of our preparation for heaven may be ill grounded and mistaken , and seems to be inconsistent with a truly devout and penitent soul , be not high minded but fear is the rule that such go by even in these circumstances . we must be sensible , and ought to be especially so , when we come to die , that we have had a great work to do in a little time , and being that god now calls us to give up an account of our stewardship , it must put us into very great fear and consternation to think with our selves what we have done , and whither we are going , and how can we but suspect our condition , when we consider that we are not able to answer god one word in a thousand ; must it not then most deeply concern , and mightily affect our souls , to consider that near approach to their endless and unalterable state , and the best of men may have some fear or suspicion at least of their condition in it . this now is their grand affair , and if they fail and miscarry here they are irrevocably gone and lost for ever : who then can avoid being concern'd at this great and weighty change , when he thinks with himself , that he is now hasting into another world , and at the gate of eternity , tho he fears not death , yet the apprehensions of another state must strike a damp into his soul , and make him hugely ferious and perplexed in his thoughts ; mens hearts failing them for fear of what may become of them in another state. nor is it blamable or unchristian to be so , for besides what reason the best of men may have to suspect themselves , such a temper as this , will dispose us for all due care and circumspection in that most solemn time and season , and such an humble distrust of our selves may and will have better effects , than a very daring confidence and presumption : for the comfort of good men , at the most depending upon hope , doth shew that at the best they lie under some donbtfulness and insecurity : and therefore as you see mens misgiving thoughts , as to a future state , is no small trouble and perplexity to them in their dying circumstances . thirdly , their trouble herein doth further arise , from the thovghts of parting with all the pleasvres and enjoyments here below . men that have lived in the world must needs have some interest and affections fix'd in it , and there is scarce any that do or can sit so loose to these secular affairs , as to bear the removal from them with an even and undisturbed spirit ; nay so far is it from this , that these frequently prove the most pungent considerations or reflexions in that dismal state : have i , saith one , laboured all my life time for nothing but vanity and vexation of spirit , for i find it to be so now ; i am to be removed , and to be taken from it : for this have i beat my brains , wearied and molested my self , for this have i cheated and purloin'd , for this have i overreach'd or supplanted my brother , wrong'd or oppress'd my neighbour , and must i be depriv'd of all in a moment ? what sorrow like to my sorrow will the worldling say ? and those pleasures that others have too much in dulged , will but the more perplex their thoughts when they are thus forc'd from them ; nay even the moderate and lawful enjoyment of these things , will occasion in us no small trouble and vexation of mind , at this final parting with them : tho it behoves us to do it with christian courrage , and resignation , yet we cannot without extream sorrow and concernment say at that time , farewel wife , farwel children , farewel friends , farewel the world finally farwel whatever was here dear and valuable . and give me leave to add , the more have been mens comforts , and those of good men have been the most and truest , the more and greater must be the grief and concernment , for that utter removal , and dismal separation from them . fourthly , the troubles of a dying state must be again very great , from the sence of sin or gvilt that will then crowd in vpon vs . however we may forget god and our selves in a time of health and prosperity , when these decline or for sake us , we are usually brought to a sober sence , and in such a languishing state and condition can hardly avoid it ; conscience , if ever , will certainly awake when we come to die , and we may have observed the greatest affliction that men have then suff er'd under , was their not being able to avoid their own thoughts , which are now more bitter and terrible than ever , ( and by the way 't is not only justice but withal goodness in god to make it so . ) now the mind has quick and unbiass'd reflections on its own actions , and sets forth its guilt in true and proper colours , and therefore the apostle may well say , the sting of death is sin. no terror in this state like that which doth redound to us from our guilty consciences which have now got us under hold , and will lash us severely . we can't now disguise or dissemble our guilt , there is no stifling of it by riot or intemperance , lewd and loofe company can divert us no longer ; all the live-long day our sins will plague and fret us , and in the wearisom nights , when we count every minute , our guilt will rush in upon our thoughts , attend us in every turn and motion , and render our souls as restless and uneasie as our bodies ; if what the prophet saith of wicked men be true at other times , 't is much more so at this , that they are like the troubled sea when it cannot rest , whose waters cast up mire and dirt . there is no peace , saith my god , to the wicked . when we come to die , the greatest melancholly that shall then seize our spirits , will be from the heavy load and burden of our sins , that will be ready to oppress and sink our souls . then we shall find that threatning verified in us , i will reprove thee , and set them in order before thine eyes . and what grief or anguish can be comparable to that , which redounds from this ? when we are going hence , and god gives us warning to remove , must it not concern and afflict us beyond all thought or expression , to consider the danger our sins have now brought us to ? they hide god's face and mercy from us , and in our greatest distress and highest need of comfort , threaten us with utter ruin and destruction ; and nothing now can be so cutting and intollerable as the thoughts of a displeased and angry god. and well may that be so to us which was the greatest of our saviours troubles , for at his dying hour , the guilt of our sins that lay on him , occasioned the bitterest agony of his soul , and that dismal exclamation , my god , my god , why hast thou forsaken me . most certainly the sence of guilt will be the bitterest potion , and the very dregs of that cup of trembling , our hearts will faint , and our souls will sink within us , and we shall shake and fear , and cry mightily , and have on us such passionate concernment as is inexpressible , from the dismal apprehension of the divine wrath and indignation which our sins have kindled and provok'd against us . so that hereupon it may be said with cain , my punishment is greater than i can bear . fifthly , the troubles of a dying state will appear further considerable , from the assavlts of ovr spiritval enemy , which will be then more and greater than ever . for to this we may apply what is said of him , woe to the inhabitants of the earth , for the devil is come down unto you , having great wrath , because he knoweth that he hath but a short time . and accordingly we may expect that he will apply his temptations , now more closely and vigorously than ever , for if he discharges this last part effectually , they are utterly lost and gone , and he has gain'd them for ever . wherefore he may be suppos'd now to set all his engines on work , and to ply it closely . he takes all the advantages that may be of these extream and difficult circumstances ; herein he tempts us to fretfulness and impatience under god's hand , to a destrust or dispair of his goodness . dost thou still retain thy integrity ? curse god and die . if this will not do , he tempts us with too great presumption on the divine goodness , to a neglect of due examination and repentance of our sins , or distracts our thoughts with secular affairs . one way or other , he either keeps us from the duties requisite for that state , or endeavours to make us increase our sin in it . most certain it is , that the devil doth now hope , and industriously watch , for his prey ; the last effect of his malice and revenge . the case here may be somewhat liken'd to that mention'd of him , rev. 12. 4 the dragon stood before the woman that was ready to be delivered , for to devour the child as soon as it was born . but may our souls escape like that , and be caught up unto god and to his throne . sixthly , a dying state or condition , is render'd very dreadful and terrible from the thovghts or conviction of an after-accovnt or jvdgment . the prisoner when going to his tryal , hath all along every step he takes , very strange and perplexing thoughts , and is beyond expression troubled and uneasie within himself . and what must the case be with men , when on the confines of another world , to think of that great and impartial judgment and tribunal , before which they are now summon'd to appear ? and how must it affect and cut them , to consider that they are now hasting to the presence of that rightoous and almighty judge , who shall strictly examine every thought and idle word , before whom all things are naked and open ? to consider that after death comes judgment , is that which makes a dying state the most serious and weighty matter in the whole world. what concernment and anxiety must a man truly considerative have at such a time ? i am dying , i am departing ; that is , in other terms , i am called to give up my accompts , i am going to be judged before the great god ; behold , what matter so weighty , what concernment comparable to this ? this single consideration duly weighed , renders such circumstances very straight and terrible ▪ no other can be the genuine effect of mens thorough belief and conviction ( at that time ) of an approaching judgment . but we have sufficiently represented the black and tragical part , it may be high time now to draw the curtain , and set forth a fairer seene . well then , notwithstanding a dying condition is thus severe and terrible , yet we have particular , extraordinary supports and comforts under it . yea , though i walk through the valley of the shadow of death , i will fear no evil , for thov art with me , to assist me in these straits and necessities , and to afford suitable helps and advantages under them . and now those great supports which god doth give us in these most difficult circumstances , may be consider'd under these following particulars . first , the thoughts of this state ; as the appointment of god. secondly , that god is therein peculiarly present with us , and gives us extraordinary helps and assistances of his divine care and goodness . thirdly , the near approach to heaven and happiness . fourthly , the consideration of christs death and sufferings . fifthly , the belief and expectation of a future resurrection . sixthly , the promise and assurance of pardon and forgiveness . seventhly , the attendance of god's holy angels that are ready to receive our souls . which duly and seriously consider'd , will abundantly qualifie and remove all the terrours and difficulties of a dying state. first , it is a very great support at that time to consider , that the state we are now brovght to , is according to the determinate order and allotment of god , in whom we live , and move , and have our being . he is the breath of our nostrils , he put our souls into these tabernacles , and we are here only tenants at will , liable to be dispossest at pleasure . and when we consider , that 't is appointed for all men once to die , and that it is an irrevocable decree of heaven that we mvst all walk through the valley of the shadow of death , why should we fear any evil ? be dismay'd or terrified , at that which is the will and pleasure of the almighty , as if some strange and unexpected accident did befall us ? for may we not hereupon say with the apostle , that no man should be moved with these afflictions , for your selves know that we are appointed thereunto . is not gods hand in my suffering ? is it not in my death ? 't is an undoubted mitigation even of this sorrow and affliction to consider that god hath appointed it as the unavoidable lot and portion of all men living ▪ so that , on this account , we may say , i will fear no evil , for thou art with me . secondly , in our dying state or circumstances , god is pecvliarly present with vs , and gives vs extraordinary helps and assistances of his care and goodness . thou art with me . that providence which is always vigilant over us , hath then a more deep and special regard and concern for us . are the very hairs of our head all number'd ? and doth his care extend so far , as that one of these shall not fall to the ground , but by the permission of our heavenly father ? may we not hence justly conclude , that he is peculiarly careful of us in such danger and extremity as this ? thou art with me ; it is render'd penes me , in loquo quo sto , thou art near at hand , in the very place where i am , not as an indifferent unconcern'd spectator , but to be a very present help in trouble . then this our good god is with us , to comfort our souls , to support our spirits , to ease our pain , and give us patience under it , to soften our cares , to mitigate the pangs and terrours of death ; then the eternal god is thy refuge , and underneath are the everlasting arms. such a mighty care of god over us , holy david was abundantly sensible of , and doth express very passionately , thou art about my path , and about my bed . the lord will deliver him in time of trouble . thou wilt not deliver him into the will of his enemies . the lord will strengthen him upon the bed of languishing ; thou wilt make all his bed in his sickness . the hebrew word signifies turn , thou wilt turn all his bed in his sickness , as it were to make him lie more soft and easie . and he seems to have an undoubted reference hereunto , by what presently follows in this verse : thou art with me , thy rod and thy staff comfort me . at quid adserunt solatis virga & baculus ? adferunt & quidem plurimum , saith erasmus ingeniously upon it , what comfort doth the rod and staff here import ? a great deal ; adversus latrocinia daemonum hoc molientium , they are those instruments whereby this great shepherd doth defend his flock from the rage and malice of the devils , that wait to devour us . i am not ignorant , saith he , that some of the ancients , by the rod here , understand some light affliction , wherewith god doth chastize ; by the staff some more severe and heavy judgment , whereby he doth punish his people . an opinion , though very pious , yet not so proper for this place ; for observe , saith he , the psalmist doth not say , my rod and my staff , but thy rod and thy staff , and therein speaks more agreeably , to the metaphor here of gods being a pastor ; and so we may take the rod and the staff here according to what is usual in scripture , the rod may be his assisting grace , the staff our defence against our ravenous enemy . haec virga pastoris jesu hic beculus solatio sunt gregi imbecilli adversus terrores omnium malorum . this rod , this staff of the shepherd of our souls , christ jesus , will be our protection and security against all kind of evil . st. paul , saith he , mentions the fiery darts of the devil ; these christ keeps from us with his staff here mentioned : hoc an non magnum interim militaris itineris solatium . and is not this by the way a great incouragement of our warlike state ? how dearly doth our lord jesus love us , who , as you see , will neglect nothing that may any wise conduce to our protection , our refreshment , and our comfort ? thus far he , which i have the longer insisted on , because it is such a genuine , though unusual interpretation , and a seasonable representation of gods so great , and peculiar care , and regard for us , in this most straight and difficult condition . to sum up this head ; as nothing is surer than the day of death , and our departure out of this earthly body , which very likely may be attended with blackness and terrour , with dreadful pains , and agonies , too great to be exprest ; yet i may comfortably say , that herein the lord is my helper ; yea , though i walk through this valley of the shadow of death , i will fear no evil , for thou art with me . tho the arrows of the almighty stick fast in me , and his hand presseth me sore tho my condition be painful and tormenting , and i be stretcht upon my bed with grief and anguish , and my friends about me lament to think that the place which now seeth me , shall see me no more , notwithstanding the decree is past . that god hath numberd my life and finish'd it , and i am now befet with gloominess and darkness , mine eye bals rowl , and my soul is just on the wing , ready to take its flight into the unknown regions of the other world , nevertheless i am continually with thee , thou hast holden me by my right hand , thou shalt guide me with thy council , and afterward receive me to glory ; whom have i in heaven but thee , and there is none upon earth that i desire besides thee . my flesh and my heart faileth , but god is the strength of my heart and my portion for ever . which brings us to another thing that will relieve and comfort us , in a dying state and condition , and that is thirdly , the thovghts or consideration of ovr near approach to happiness and glory . having hitherto run the race that is set before us . we may expect greater sweets and troubles , and to be more tired , the nearer we come to the end of it . but this is the last stage , if we can bear up under this only remaining difficulty , the day and the prize is ours , we may go on with patience looking unto jesus , the author and finisher of our faith. how must it incourage our endeavours , and support our spirits , under the sorest pressure of death it self , to behold , with an eye of faith , the glory ready to be revealed , and to see our lord , with open arms , ready to receive us ? come , bear up under this , and as it is your worst , it is your very last tryal . there are blessed mansions prepar'd for you , where there shall be no more death , neither sorrow , nor crying ; neither shall there be any more pain , for the former things are passed away . tho it may not seem consistent with what i have already deliver'd , to lessen the sad and sorrowful circumstances of our dying hours , yet i may say , that if our souls be duly fix'd on heaven and eternity , it must in a great measure abate , and will , i 'm sure , outweigh the worst that can be said or conceiv'd of that state. this is able to outballance the utmost tyranny of pains and agonies , and to dispel all clouds and melancholly from our minds . the night is come , but it brings us to the dawn of eternity , and that shadow of death is the confine of the days of heaven . yet a little while , and we are gone into yonder world ; and must it not be a mighty satisfaction to us now , to say with the apostle , we know that if our earthly house of this tabernacle were dissolv'd , we have a building of god , an house not made with hands , eternal in the heavens . to think that the pain will be over in a short time , is some ease to my mind in the greatest affliction ; but to add , and consider withal , that it will be presently succeeded with joy unspeakable and full of glory , must administer to our souls the highest consolation . i will fear no evil , for thou art with me ; to say farther , and i shall be with thee , be transferred to that blissful state , to the presence of god , where there is fulness of joys and pleasures for evermore , is my most unspeakable support , and the very height of comfort and satisfaction . the years draw nigh in which thou shalt say i have no pleasure in them , while the sun , or the light , or the moon , or the stars , are darkned . in the day when the keepers of the house shall remble . also when they shall be afraid of that which is high , and fears shall be in the way . the silver cord is looseth ▪ observe , upon that melancholly , and tho elegant description , of our dying condition , solomon subjoyns us a comfort against the dismal thoughts of those sad circumstances , and against death it self ; the consideration of our acceptance with god in the immortal state. then shall the dust return to the earth as it was , and the spirit shall return to god who gave it . in a word , this single consideration , that we shall ever be with the lord , duly weighed and rely'd on , will abundantly relieve and support us against all the powers of death , in its most horrid and ghastly , appearances , and sufficiently subdue the great difficulties of the dying state. fourthly , this is again render'd further easie and supportable from the consideration of christs death and svfferings ; not only as they do expiate our sins , and so bring comfort to our souls , as we may have occasion to shew presently ▪ but withal , upon the account of his great and glorious conquest over death and the grave , which he vanquish'd and subdu'd , in the very worst , and most horrid circumstances , that they might have less power , and exercise less tyranny over us . whereupon the apostle triumphantly speaks , death is swallowed up in victory . o death , where is thy sting ? o grave , where is thy victory ? thanks be to god , which giveth us the victory through our lord jesus christ . to consider that christ our lord under went the same before us , and in a more dismal manner than we are able to bear or imagine , is some mitigation in this most sorrowful condition ; considering withal , that in doing so , he hath made the way more smooth and passable for us . death spent his most fiery darts on him , and he hath so subdu'd his greatest strength and utmost power , that he either cannot , or dare not be over severe and rigorous with us ; at least , he can go no further than he will permit him . i am he that liveth and was dead , and behold i am alive for evermore , amen : and have the keys of hell and of death . death is now purely under christs command , and can do nothing but by leave from him ; and therefore , we may justly hope that our gracious lord will not suffer him to exert his utmost fury upon us . how suitable then is that pious prayer of our church at this season : o saviour of the world , who by thy cross and precious blood hast redeemed us , save us and help us , we humbly beseech thee , o lord. fifthly , the troubles and sorrows of a dying state , are again very much abated and subdu'd from the thoughts of a future resurrection , which will satisfie our minds , and make abundant amends for all the doubts or troubles that do now attend us . what though we suffer under pains , and may be griev'd to think that part of us shall be the prey of worms and corruption , yet the belief of this truth will soon dispel the sorrows that arise from thence . the time is coming ( and lord , what joy is it in these straights ▪ ) when my soul now returning to god , shall meet this body again glorious and refin'd ; never more to be vext with , or separated from it . this shadow of death , and that sorrowful night , that is now beset with clouds and horrour , will conduct us to the morn of our resurrection ; and how can we be sorrowful as men without hope ? this our church looks upon as the most comfortable support , for the consideration of our own , or others dissolution , when in its great prudence and piety , it appoints that lesson concerning the great article of the resurrection in the burial service , a doctrine if rightly fix'd and believ'd , that will render us stedfast and immoveable in the deepest sorrows . thy brother shall rise again , was the comfort our saviour gave to mary , and is such as will be able to bear up our spirits , even in the heaviest tryals of a dying state. for how must it support me and others , at that time , to speak after this , or the like manner ? you behold me , brethren , seemingly forsaken and distrest ; and , indeed , my complaint is bitter , for my soul is exceeding sorrowful , even unto death , and my stroke is heavier than my groanings . but yet i would have you believe and think as i do , that i am only to withdraw for a small season ; and as the prophet speaks , to enter into my chambers , and shut my doors about me , and to hide my self , as it were , for a little moment , for thy dead men shall live ; together with my dead body shall they arise . and thereupon , observe what followeth : awake and sing , ye that dwell in the dust . this long and solemn parting may cause grief in our hearts , and tears in our eyes ; but shall we not be comforted , considering the time is coming , in which , all that are in the graves , shall hear the voice of the son of god , and shall come forth . sixthly , the terrours of a dying state are mightily qualified and abated , from gods most comfortable promise and assvrance of pardon and forgiveness . the greatest and the truest sorrow of a dying state , is that which is occasion'd from the sence of sin and guilt ▪ hinc illae lacryniae . this is the cause of our chiefest trouble and uneasiness at that time , and very justly too , for it is the most dismal rate as ever was threatned ; ye shall die in your sins . but when i come with a message of pardon and forgiveness , and this be rightly receiv'd and well grounded , then 't is son be of good chear , thy sins be forgiven thee . to be convinc'd that i have made my peace with god , and that my pardon is sealed in heaven , this will strengthen us in the midst of sorrows , even to the defiance of all pain and anguish : instead of complaints , we may hereupon joyfully say , lord , now lettest thou thy servant depart in peace . i do neither care nor value what i suffer , so i be reconciled , to god , and have my sins wash'd away by the blood of christ . and such may be the state of every one of us , for upon a sincere faith and hearty repentance , god will have mercy upon us , and abundantly pardon . though your sins be as scarlet , they shall be as white as snow ; though they be red like crimson , they shall be as wool . this blessed promise takes away the sting of death , and puts us beyond the reach of its terrour and malignity ; and therefore our church may well prescribe it as the great , or only comfort , and security , in such a state or condition . thus saying , the almighty lord , who is a most strong tower to all them that put their trust in him , to whom all things in heaven , in earth , and under the earth , do bow and obey , be now and evermore they defence , and make thee know and feel , that there is no other name under heaven given to man ▪ in whom , and through whom , thou mayest receive health and salvation , but only the name of our lord jesus christ . the seventh , and last comfortable consideration that we have against the great sorrows of death is . the attendance of gods holy angels ready to receive ovr sovls and to condvct them into the mansion of the blessed . for he will give his angels charge over thee to keep thee in all thy ways , certainly then in these , the most difficult of any . for are they not all ministring spirits sent forth to minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them that shall , or are ready to inherit salvation ? the blessed god whose instruments the angels are ( and who is therefore alone to be ador'd for it ) hath out of wonderful condescension towards us , assign'd those glorious happy beings , for our safety and protection in our dying strength and difficulties . for the holy scripture tells us , they carried lazarus his soul into abrahams bosom . and in our saviours dreadful agonies there appeared an angel unto him from heaven strengthening him . and if such were able to bring him relief in his circumstances , they may well do it to ours , which at the worst , come vastly short of his sorrowful death and passion . why now should we be amaz'd , and terrified at the thoughts or approach of that most serious and solemn hour . why art thou so heavy , o my soul ? and why art thou so disquieted within me ? o put thy trust in god. he and his blessed angels continually watch over us for good . god in the ways we have heard , or others , as he knows best , will keep thee from the hour of temptation , which shall come on all the world. god is our refuge and strength ; a very present help in trouble : therefore will we not fear , tho the earth be moved . the lord of hosts is with us ; the god of jacob is our refuge . in all time of our tribulation , in the hour of death , and in the day of judgment , good lord deliver us . finis . notes, typically marginal, from the original text notes for div a34427-e170 mat. 6. 32. bithner . pst . 55. 4 , 5. chap. 6. 2 , 3 , 4. chap. 18. 14. heb. 9. 27. rev. 21. 4. zeph. 1. 14 , 15. isa . 57. 20. 21. psal . 50. 21. gen. 4. 13. rev. 12. 12. job 2. 9. ver. 5. 1 thes . 3. 3. deut. 33. 27. psal . 41. dan. 5. 26. psalm . 73. 23. rev. 2. 4. 2 chro. 5. 1. psal . 16. 11. eccles . 12. 1 cor. 15. 54. rev. 1. 18. visitation of the sick. st. john 11. 23. isai . 26. 20. st. matth. 5. 28. st. john 8. 24. st. matth. 9. 2. isa . 55. 7. 1 18. visit . of sick. psal . 91. 11. heb. 1. 14. st. luk. 16. 22. st. luk. 22. 43. psal . 43. 5 , 6. rev. 3. 10. psal . 46. 1. a sermon on the much lamented death of that reverend and worthy servant of christ mr. richard adams, m.a. sometime fellow of brazen-nose colledge in oxford, afterwards, minister of st. mildred breadstreet, london, more lately, pastor of a congregation in southwark, who deceased febr. 7th, 1697/8 preached, february the 20th, 1698 / by john howe. howe, john, 1630-1705. 1698 approx. 49 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a44693 wing h3039 estc r15457 11849250 ocm 11849250 49883 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a44693) transcribed from: (early english books online ; image set 49883) images scanned from microfilm: (early english books, 1641-1700 ; 498:5) a sermon on the much lamented death of that reverend and worthy servant of christ mr. richard adams, m.a. sometime fellow of brazen-nose colledge in oxford, afterwards, minister of st. mildred breadstreet, london, more lately, pastor of a congregation in southwark, who deceased febr. 7th, 1697/8 preached, february the 20th, 1698 / by john howe. howe, john, 1630-1705. [6], 47 p. printed by s. bridge, for tho. parkhurst ..., london : 1698. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng adams, richard, 1626?-1698. bible. -n.t. -philippians i, 23 -sermons. death -sermons. sermons, english -17th century. 2004-10 tcp assigned for keying and markup 2004-11 spi global keyed and coded from proquest page images 2005-01 emma (leeson) huber sampled and proofread 2005-01 emma (leeson) huber text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion mr. howe 's srermon on the death of mr. rich. adams . a sermon on the much lamented death of that reverend and worthy servant of christ mr. richard adams , m. a. sometime fellow of brazen-nose colledge in oxford . afterwards , minister of st. mildred breadstreet , london . more lately , pastor of a congregation in southwark . who deceased febr. 7 th . 1697 / 8. preached , february the 20 th . 1698. by john howe , minister of the gospel . london : printed by s. bridge , for tho. parkhurst at the bible and three crowns in cheapside , near mercers-chappel , 1698. to mrs. anna adams , widow , and coll. john adams , brother to the deceased mr. richard adams . my honour'd friends , death is too common a theam , and too obvious to our sense to be thought strange , any more than that we live . but that the course of our life , as to the rise , progress , and period of it , is at the dispose of one common lord of all , because it belongs to a sphere above sense , is little considered by the most . to you , i doubt not , it s far from being a new or unfamiliar thought . and thereupon , that the precious life you have lately seen finished , was measured by him who could not therein be unkind to him who is gone ; or to you who stay behind . we do , indeed , tempt our selves , if we expect from his kindness , unreasonable things . as that he should , to gratify us , alter the course of nature , or recal the vniversal commission of death , or only let it stand in force with an exception , as to our selves , our relatives , and friends , or that he should tear his own most inviolable constitutions ; by which the present state is to be but transitory , and the future the only fixed state , which were to subvert the whole frame of religion , to nullify the design of redemption , to take down his tribunal , to abolish and lay aside all thoughts of a judgment to come , and finally to make the kingdom of his dear son to terminate in a dunghil . while no such wish hath place with you , your reconciliation is easie to the providence that hath for the present bereaved you of so delectable a relation . and the love of god , which prevailing in you , will prompt you to compliance with his will , must be the evidence of your title to the best blessings of both worlds . for both the things in the other state the eye hath not seen , nor ear heard , &c. and the concurrent operation of all things for good in this present state , do all belong to persons of the same character , the lovers of god , 1 cor. 2.9 . rom. 8.28 . which that you may constantly and fully experience to the end , and in the end , is the serious prayer , for you , of your very respectful , and affectionate servant in christ john howe a funeral sermon on the death of mr. richard adams . philipians i. latter part of v. 23. having a desire to depart , and to be with christ , which is far better . the foregoing words are , i am in a straight betwixt two . and then it follows , having a desire to depart , &c. if you should have no other subject for your present consideration , than only ; that one in your neighbourhood is lately dead ; even that it self would deserve your very serious thoughts . the translation of humane souls from world to world , and out of this present , into their eternal state , is no light matter ; and does claim and challenge more serious thoughts , than it is commonly wont to find and meet with . nor does the commonness of such an occasion , at all excuse the slightness of mens thoughts upon it ; but rather aggravate it unspeakably more . that which we find to be so common and universal a case , we may be sure will shortly be our own : and as it is now matter of discourse with us , that such a one is dead , we shall ere it be long , according as we have been more or less regarded in the world , be a like subject of discourse to others . but it is a greater thing , when it can be said , a good man is gone ; there is a more special remark to be put upon the decease of such a one , mark the perfect man , and behold the vpright , the 〈◊〉 of that man is peace , as psalm 37.37 . there is that agreement between his way and his end , they are so much of a piece , and do so exactly correspond ; a course transacted in a constant serenity and peace , meeting at length with peace as the end of it ; an even course , still , uniform , self-agreeable , ever equal to , and like it self , ending at last in peace : mark this ! how he goes off , mark such a life so ending ! but it yet challenges more intense consideration , when such a one is taken away from amongst us , and the progress and period of his course come to be viewed together , whose life was a continued series of labours in the lords vineyard , from the earlier , to the later hours of his day ; when such a one has finished his course , and fought out the good fight of faith , and is entered into his rest ; by the vouchsafement of his indulgent lord and master , is made to rest from his labours , and receive the reward of them , the reward of grace , with a well done good and faithful servant , enter into the joy of thy lord ! and sure it cannot be ungrateful to you , to be desired here to stay a little , to make a stand , and pause , and entertain your selves a while with the consideration of such a theam and subject as this . especially it cannot be an ungrateful contemplation , to such as have known the doctrine , and purpose , and faith , and charity , and manner of life , of such a one , as the apostle speaks ; so as to be told of nothing , but what you knew before : and so they are not dubious and uncertain thoughts , that you are to employ upon such a theam ; you are well assured of the truth of the fact , and when you know it to be true , you cannot but discern it to be very considerable and important truth , and of very great concernment to you . what the spirit of such a one has been through his whole course , you have a very high example of in this blessed apostle ; and a copy has been written out fair , after such a pattern , by this lately deceased worthy servant of christ. besides the many straights and difficulties , that great apostle met with in the course and current of his time ; he meets with this towards the end of it , to be in a straight between two , and he does not know what to chuse , viz. between these two things , the consideration of what would be the best and most valuable good to himself ; and the consideration of what would be the more valuable good , unto the christian church , and particularly unto these christian philippians , to whom he now writes . he had no doubt at all in the case , but that to depart , and to be with christ , would be the best and most valuable good to himself : and it was as little to be doubted of , but that his continued abode and stay in this world , would be much more a valuable good unto the christian church ; and unto this or that church in particular , that had injoyed , and might further injoy , his most fruitful labours . his difficuly and straight , was not either what was best for him , or what was best for them ; but which of these two he should , upon the whole , prefer ; whether he should prefer his own private interest , or prefer the common interest of christ in the world. and upon weighing and pondering the matter with himself , he does prefer the latter , so as , without any kind of hesitation , to express a great complacency in it , that he should be continued yet longer , some time longer , for common good , in this world. and it was a most noble piece of self-denial that was exercised herein , if you consider what the apostles priviledges had been . he had been caught up into the third heaven , he had there seen unutterable things ; nor could he doubt his interest in the felicity and glory of the heavenly state. on the other hand consider , his life here on earth , was no voluptuous life , it was not a life of ease and pleasure , see the account that he gives of it in 1 cor. 4. and in 2 cor. 6. and in chap. 11. of the same epistle . and to find , amongst how many deaths he converst as it were every day of his life , how familiar labours , and fastings , and watchings were to him ; yea stripes and imprisonments ; and that he was now at this time a prisoner , as we see in some foregoing verses of this very chapter , viz. ver . 13 , 14 , 16. even in the very lions paw , in the continual expectation of being devoured , and not long after to be offered up , as he elsewhere speaks . yet he seems to take great complacency in the thoughts of , having some addition made to his time in this world , on the common christian account ; and that his own blessedness and glory should be , for this reason , a little while deferred ; he was patient of this , he could indure it , out of his love to christ and the souls of men. but as to himself , for what he esteemed , and desired accordingly , as his best and most valuable good , he was in no hesitation or doubt concerning that , but pronounces without any more ado , that he did desire to be dissolved , or depart , ( the words may be read either way ) and to be with christ , which is far better ; only he distinguishes what was his own most valuable good , and what was the most valuable good of the christian church . and though he give this latter the preference , as in it self the more considerable thing : yet as to himself , and his own concerns , to depart , and be with christ , he reckons far better : and accordingly he did desire it as such , as better for him ; as having nothing to detain him , or nothing , which , on his own private account , he could so much mind or covet , as that . now in this comparison , 't is this one side of it , which the words that i have read to you do call us to consider , and confine us to at this time. as to that other part , it lies within the compass of the context , but not of the text ; and so we shall not treat of that at present : but consider , what is the genuine temper and disposition of a christian , and more principally of a minister of christ , in reference to what he is to eye and look upon as his own best , and most valuable good ; and that is , to depart , and to be with christ. this indeed the apostle speaks of himself , a great and eminent minister of the gospel of christ. but though this temper and disposition of spirit was agreeable , it was not appropriate to such a one . it is indeed very agreeable , it is very suitable to the spirit of a faithful minister of christ , in reference to himself , and any interest and concern of his , to desire to depart , and to be with christ : but it is not so agreeable to such a one , as to be appropriate to him , or to exclude the generality of serious and living christians ; because it is upon one account ; principally common to ministers , and to other christians , that this judgment is to be made , and this desire is to have place in reference to that judgment . and therefore , that is what i will , for the little time that remains , chiefly insist upon . that it ought to be , and in very great measure is , the temper and character of gracious persons , or sincere christians , but principally of the faithful ministers of christ , with reference to any interest or concern of theirs , to desire to leave this world , and to be with christ. and in speaking to this , i shall briefly , 1. explain what requires to be explained in it ; and then , 2. shew you upon what grounds this temper and disposition of mind is agreeable , in the general to sincere christians . 3. upon what more peculiar grounds it is more especially suitable to the faithful ministers of christ. and so make use of the whole . 1. as to what requires explication , here we must show you what the object of this desire is , in the first place ; and then secondly , show you what this desire , with the judgment unto which it is conformable , imports and carries in it . then we shall proceed to consider the grounds , both with reference to christians in general , and the faithful ministers of christ in special , of their having this as an habitual temper of spirit belonging to them . 1. we are to consider the object , which this disposition of spirit , here described , has reference to . and that is two-fold , privative , and positive . there is 1. the privative object , that this disposition has reference to ; and that is , departing from hence . their desire is to be gone , not to stay always here , i. e. as to any concern of their own . indeed upon other accounts , abstracted from their own and more important , there may be considerations that may induce their willingness to stay ; but as to their own concerns , the privative object of their desire , is , to be dissolved , or to be gone , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they would fain be dissolved ; take that reading , and this is such a ones sense , i would fain have my bonds and shackles taken off , i would be loose , not be always confined to a body of sin and death , and to a vain and wicked world : for these are the things to which we are united : or take the other reading that are to be left , in this departure . to depart , what are we to depart from ? why the gravamina , the most grievous things are , a body of sin and death , and a vain and sinful world. when god sees good , i would depart , says such a one , from these irksome grievous things , that , while they detain me , torment me every hour . and then 2. there is the positive object , that this disposition has reference to ; and that is , to be with christ. this is a mighty thought , if we had time to stay upon it . it is generally to be considered here , with reference to what state of our lord christ , this was spoken , and then what it is to be with him in that state. 1. with reference to what state of our lord jesus this was spoken , i desire to be with christ. christ was not at this time in his state of humiliation ; he was not now in the form of a servant ; he was not now going to die , and sacrifice himself upon an ignominious cross , as it was mention'd he had done , in the next chapter , who being in the form of god , thought it not robbery to be equal with god ; he made himself of no reputation , and took upon him the form of a servant , and was obedient to death . it is not in reference to this state , but what follows , that this is spoken ; wherefore god has highly exalted him , and given him a name above every name ; that at his name , or in his name , every knee should bow , both of things in heaven , and things on earth , and things under the earth . it is that state of glory , in which he was inthroned , and was receiving the homage of all ranks of creatures , according to their capacities . it is this state , that is here referred to . and then , what it is to be with him in this state , that we are to consider : and plain it is , it is not to be with him as spectators only , but in some sort as partakers ; not barely as spectators . indeed , to be so , is a most desirable thing , to all the lovers of christ ; to behold him upon the throne , invested with glory , the highest glory . but this is not all . indeed , participation with him , is sometimes exprest by beholding , as in john 17.24 . father , i will , that they whom thou hast given me , may be with me where i am , that they may behold the glory that thou hast given me : for thou lovedst me before the foundation of the world was laid . but that beholding , is fruitive vision ; the vision , not of meer spectation , but fruition , by which we enjoy what we see . and so we are taught to reckon concerning this being with christ in the state of glory . if we be dead with him , we believe we shall also live with him , by participation of the same glorious , blissful life , rom. 6.8 . and chap. 8. ver . 17. if we are children , then heirs , heirs of god , and joint-heirs with christ ; that if we suffer with him , we might be also glorified together . glorified , is to be made glorious , to be participants of the same glory with him , and not spectators meerly . we are not to be glorified meerly by a glory that we are to behold , but which we are to bear ; not which we are to be the witnesses of only , but the subjects , whereby we are to be made glorious , in conformity to him , and in communion with him . and here that we may more fully conceive the sense of this being with christ , in the state of perfect felicity and glory , 't is requisite we consider these two things , 1. the highest perfection of the object ; and 2. a suitable perfection of the subject , according to its capacity , by which it can converse with , and enjoy , what continually rays , and is communicated from so glorious and blessed an object . 1. the object in highest perfection ; when our lord jesus christ , not considered meerly as god , but as god-man , is exalted , and made as glorious as glory could any way make him ; when he is exalted , by way of remuneration for what he had done , for what he had suffered , for what he had atchieved and accomplish'd by his doing and suffering , and he is now in all that most perfect dignity and glory that belongs to him on that account ; this consideration we are to have of the glorious object . we are to consider the high and most absolute perfection of that person , the most wonderful one that ever was , and of which neither created nature , nor uncreated , affords the like ; that is , such a person , in which all the excellencies of created and uncreated nature did meet , or were united ; and all that felicity , and glory , and blessedness , that this person , according to either nature , and both together , doth enjoy ; here is the object wherewith we are to communicate . 2. and then to be with him , as participants , implys the connoted and consequential perfection of the subject in it self , the highest that it is capable of , the perfection of all the powers and faculties belonging to a creature of such a nature . a mind apt to employ it self about things of highest value and excellency , able to comprehend whatsoever is needful , and fit to be known of such things ; contented not to know what is unfit . a will , refin'd from all terrene tinctures and propensions , enlarged and attempered to the best and highest good. whence must proceed the liveliest and purest desires , the noblest and most grateful perceptions , and delights , the pleasantest and most satisfying relishes and fruitions . for ( the high perfection of the object being supposed ) the subject is the spirit of a just man made perfect , heb. 12.23 . of one arrived , out of an imperfect to a perfect state. no supposable allusion in this text , needs to exclude the real subjective perfection , which is so proper to such spirits , and to such a state as is then finally referr'd to . the satisfaction it self , which results , cannot but be proportionable ; according to the perfect excellency of the object , and the perfected capacity of the subject , a most intire satisfaction . these two , meeting together , the most glorious object , and a glorified spirit made capable of conversing with it , and enjoying it to the full . this makes that fulness of joy , those pleasures for evermore , that are at god's right hand , or in his power , to dispose of , in eternal communication , psalm 16. ult . thus you have some account of the object , privative , and positive , what is to be left , and whom we are to come to ; a sinful mortal body to be left with a vain and wicked world ; and a glorious lord to be approached , so as to be with him , in actual , and complacential , and eternal communion ; to be with him , not as spectators only , but partakers of that glory wherein he is . then 2. we are to consider the temper and disposition it self , of serious christians , and of the faithful ministers of christ especially , in reference to this state of the objects . and it is made up of two things , 1 st . desire , and 2 d. estimation , or judgment , that is the measure of the former , and according whereto that desire is directed . 1. this desire is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intense desire , earnest desire , the fervour of desire . that is , as to my self , and as to any concern of mine , i do most earnestly desire to be dissolved , and to be with christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not less than that , and then 2. the judgment that is made of the case , unto which this desire is conformable . that is , that to be with christ is far better , far better ! it is a strange emphasis , that is used in the greek text , to express this : for there are two comparatives , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; more better , with a mighty surplusage besides in the word conjoyn'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i desire to be dissolved , and to be with christ ; which is better better , by much ; or incomparably better ; better above and beyond all comparison . one comparative would not serve the turn , but he adds another , and then superadds a vast surplusage over & above . this is the judgment of the case , according to which this desire is directed and measured . and now for the reasons of this temper and posture of soul , in reference to this state of the case . there are divers very obvious . 1. that this is most agreeable to the law of our creation , to desire and covet the most perfect state whereof we are capable . it is an unnatural thing , not to do so , not to covet the perfection of that state , that we can finally attain to . nature , in all creatures , tends to perfection ; it is a monstrous disorder in nature , for any creature , if it be capable of choice , to chuse a state beneath the highest perfection whereof it is capable . and 2. it is most suitable to the design of our redemption , whether we consider the privative object , unto which our redemption refers , or the positive . the privative object , this world , that we are to forsake and leave , with this flesh , that con-naturalizes us to this world. christ gave himself for us , to deliver us from this present evil world , gal. 1.4 . as for his redeemed ones , those for whom he gave himself , he is willing they should be here a while ; but he gave himself for them , that they might not be here always ; that he might fetch them out of this horrid abyss of darkness , impurity , and death . and if you look to the positive object , our lord died to bring us to god , 1 pet. 2.18 . he suffered once , the just for the vnjust , for this purpose . he will never desist , till he have brought us quite home to god. and it became him , by whom are all things , and for whom are all things ; in bringing many sons to glory , to make the captain of their salvation perfect by sufferings , heb. 2.10 . he suffered , and those sufferings he underwent , were the price of our redemption ; and for this , to bring the many sons to glory , that were to be brought . and it becomes him , that made all things by himself , and for himself , to bring about his great and glorious design this way ; to make the captain of our salvation perfect , that is , perfectly master of his design . and rev. ● . 9 . we are told , that the lamb , that was slain , was slain on purpose that he might redeem us to god by his blood ; that he might be capable of saying at last , i have shed my blood , and it has not been in vain ; here i have brought back thy wandering strays to thee , that were separate , that had gone off : he has redeemed them to god by his blood , they were gone off from god ; and he , in this way , fetches them back to god ; never reckoning his work finished , till he can say , here am i , and the children thou hast given me . 3. this most fully answers the gospel call , under which we continually are , as to both the parts of the object , the privative and positive . by the gospel we are called out of the world ; this is carried in the very notion of the church , it consists of a people , called out of the world. and that call is not finished till we are quite out ; but we must be out in the inclination of our minds ; to be gone from this world , that we may be with the lord. and as to the positive part of the gospel-call , the final term of it is the eternal glory . the god of all grace has called us to his own eternal glory by jesus christ , 1 pet. 5.10 . 4. this is most suitable unto the aim and tendency of the new creature , which is indeed the effect of the gospel-call ; wheresoever it comes to be effectual calling , the new creature is the product . this is the genius of the new creature , to aspire upwards . they that have received the first fruits of the spirit groan within themselves ; groan as under a pressure , or burden ; to be loosened from this world , from this earth , and from these bodies ; and to partake in the glory of the sons of god , manifested in the proper season , of their manifestation , rom. 8.19 . compared with the 23. and as they , that in the work of the new creation , are what they are , new creatures , as being born from heaven ; so they are born for it . except a man be born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from above , he cannot enter into nor see the kingdom of god , john 3.3 , 5. he is born for this heavenly state , when he is regenerate , when he is made a new creature , that he may be capable of entering into this kingdom . and 1 pet. 1.3 . blessed be god , the father of our lord jesus christ , who has begotten us again to a lively hope , to an inheritance incorruptible , and undefiled , and that fadeth not away , reserved in heaven for us . there are principles inlaid in the work of the new creature , which dispose the soul god-ward , and heaven-ward . hereby they are made meet to be partakers of the inheritance of the saints in light , as in that colos. 1.12 . and to suppose that there should be a new creature without such a disposition as this , is to suppose the new creature to be the most unnatural creature under heaven . it must have dispositions in it suitable to its nature , and to that state that it is designed ultimately for ; as every other creature is suited to the place and state it is to hold in the creation of god. but then as to what is more peculiar to ministers , they have more reason than others for this temper and disposition of spirit , both as they know more , generally , of the difficulties of the world ; and should be supposed to know more of the state of the other world , than the generality of other men do . their toil , and labour , and travel , while they are here in this world , is like to be more , read at leisure 1 cor. 4.9 , 10 , 11 , 12 , 13. with 2 cor. 6.4 , 5. they have many more uncomfortable things to exercise them ; especially , the small success of their labours , that they often do but sow the wind , and sometimes reap the whirl-wind , and may be glad to depart on this account . and it is to be supposed too , that they should know more of the other world : for they are more obliged to be daily conversant there ; their constant business has a steady direct tendency thitherward : and therefore as this cannot but be the temper of serious christians , it is to be much more so of the faithful ministers of christ. and therefore , to draw to a conclusion , and shut up all with some use , we may 1. infer from it , the greatness of that capacity which belongs to an intelligent immortal spirit , that it is capable of such a state , as being glorified with the lord jesus christ in that high exaltation of his ; 't is a state , whereof the humane spirit is capable . it is indeed very unapt , very indisposed , till the regenerating work take place , till the divine spirit have molded it to that state ; but then , in the mean time , there is a capacity , a ground work , upon which the divine spirit does operate , by inlightening the mind , and inlarging the will , and refining and defecating the affections , and implanting coelestial principles , that do all dispose it heaven-ward . but in the mean time , it is a useful reflexion for every intelligent spirit , that inhabits mortal flesh , to consider , what do i here ? while it is my lot to be yet inhabiting this flesh , am i only to mind the things of the flesh ? i am capable of an abode above , with the blessed glorious lord of all , with him , my greater concernments do now lie . col. 3 , 1 , 2. and 2. it further lets us see the wonderful love of god in christ , that he should design such mean abject creatures , as we , to such a state ; that is , that when we depart , and leave this world we are to be with christ. o kind design ! what admirable love is this , that he will not have his own to be always at a distance and far from him ! when christ , who is our life , shall appear with him in glory , in that 1 colos. 3.4 . and again further , 3. we may infer hence , that holiness , wherever it comes to have place , does comprehend and include in it divine wisdom , so as to make persons capable of judging right , or making a true estimate of things , which are more valuable , and which are less . till the sanctifying work of god's spirit take place in the minds and hearts of men , they judge like fools ; they say a portion here on earth is better , let us dwell always amid'st the darkness and death of this lower world , and let them be with christ that will. but says a gracious spirit , to be with christ is far better , incomparably , beyond all comparison better , and therefore let us depart , and be with him , as to any interest and concern of ours . and this being so , it is of the greatest consequence to us imaginable , all of us to endeavour to get this temper of spirit made habitual to our selves : for it is a thing of dreadful importance , to find the temper of my mind and soul differ from that of all good christians that ever were , or ever shall be . it is one thing indeed , to be willing to have the height of our happiness deferred for common good ; but it is quite another thing , to desire to stay here because i love this world better , and when the practical judgment of our souls is , i had rather be here ; when not any concern for the interest of christ , or design of doing him service here , does reconcile me to an earthly state ; but my own temper and spirit is such , that i cannot endure the thoughts of a remove . and let me insist here a little . when the best are continually going ; and though the worst do not go the same way , they are going hence too , departing from hence , not to be willing to follow ! to have a desire running counter to the stream and course of nature , in all , and the current of grace in the best , is very unaccountable ; and wherein we should by no means tolerate our selves . an irrational desire of what we see to be impossible : a desire that fights against necessity , which will be too hard for us , and will overcome at last , as to the term from which , an abode here . and an unholy desire , in respect of the term to which , viz. not to be with christ ; such a desire we should no more endure in our selves , than fire in our bosoms . to have such an excellent person gone from amongst us , as is lately gone ; but to have no disposition to follow ! you loved him well , and you loved to hear him preach of heaven , but you cannot endure the thoughts of going where he is gone ! is this well ? the world is dying , and you would live ! miser . est qui cumque non vult mundo secummoriente mori . what a wretched miscreant is he that would be an exception from all mankind ! and cannot be content to die , when the whole world is dying with him ! and for christians united with christ , they are such in whose hearts there is a rooted propension towards him , so as to covet his presence above all things , rev. 22. the spirit and the bride say , come , come lord jesus ; either come and take us to thee , or come and manifest thy self to us . consider then , how absolutely necessary it is , if there be this terrene temper of spirit , to get it changed . for 1. while it remains , it countermines the summ of religion . all christianity runs counter , in the whole design of it , to this temper of spiit , for it terminates on the other world. but when all our thoughts and designs terminate on this world , what a dismal thing is it ! to have a temper and disposition in me , wholly repugnant to the design of the christian religion , which is but to draw people off from this world , and to fit them for another ! 2. it will infer , in the next place , that whenever any die , they must die just after the same manner that wicked men do , a violent death ; be torn away from their earthly station . he shall pluck him out of his dwelling place , and root him out of the land of the living , as the psalmist speaks , psa. 52.5 . this is dying a violent death ; our hearts do not consent , we cannot go but as we are torn up by the roots , and pluckt out of our dwelling places . this is quite another thing from that , now lettest thou thy servant depart in peace ; and this desiring to be dissolved , and to be with christ. and it signifies 3. our not yet having taken god for our god ; for our taking him to be our god , and to be our best good , is the same thing . if god be not our best good , he is not our god : and can we chuse to be willing to be at an eternal distance from our best good ? it must signifie , that the love of god has no place in us , sincere love , true love to christ : for it is never true , if it be not supream . but it is the greatest absurdity imaginable , that i should supreamly love one , that i desire never to be with , or enjoy . i shall only add , with reference to the sad occasion that lies in view before us , that what instances we meet with of this kind , should leave their several correspondent effects and impressions upon our spirits , partly of lamentation , and partly of imitation , and partly of peaceful submission and satisfaction in the issue , however grievous it be to us . 1. of lamentation . it is a much to be lamented thing , when such go , as that reverend and worthy person that is lately gone from amongst you : for this temper of spirit being supposed , by how much the more there was of the conjunct disposition to have been content to have staid longer for publick good ; this speaks so much the more of an excellent spirit . when desires are so fervent after the purity and perfection of the heavenly state , that nothing but sincere devotedness to the interest of god in christ , could make them patient of longer abode on earth . 't is a respect to god that either draws , or detains them , nothing but what is divine inclines them either way . either the enjoyment of god above , or his farther service here below . that is an excellent spirit that lies under such influences . and the higher was the excellency of such a man , the greater is the loss of him . the more he desired heaven , within such limits , the greater was his value , and with so much the brighter lustre he shone on earth . there is much of god conspicuous in such a man. and it was not a little of him that was observable in this worthy person . such a course as his was , that even course , that peaceful course , wherein was so eminent devotedness to god , and benignity towards man , shewed his spirit was toucht by the one , for the other . it could not be , but by influence from heaven , that he so steadily tended thitherward himself , and was only willing to stay so long out of it , that he might invite and draw on as many as he could with him thither . hereby he appeared so much the more attempered to the heavenly state , and that world where divine love governs , making a man by how much the more strongly he was attracted himself by it , so much the more desirous to attract others . it is what such a one has about him of god on earth , that makes him a desirable thing to us here ; it is not what men have of the earthly spirit , but what they have of the divine spirit , that makes them useful , both by their labours and examples , to this world of ours ; as was this eminent servant of christ. it is a great thing , to have one pass so long continued course as his was , with so equal a temper . it is like i may have known him longer than many or most of you that were not related . about fifty years i remember his course , and our conversation was not casual or at a distance , as that of meer colleagues , chosen by others , but as friends inward , and chosen by our selves , many a day we have prayed together , conferr'd and taken sweet counsel together ; when he was at once an example , and ornament to his colledge , where he lived respected and beloved of all , but of them most , who most knew him ; that constant serenity , and equality of mind , that seriousness , that humility , wherein he excelled , rendered him amiable to observers ; and therewith that industry and diligence that he used in his younger days , by which he laid up that great stock of learning and vseful knowledge , that made him ( when providence called him to the city ) a well-instructed scribe , capable and apt to bring out of his treasury things new and old , whereof there is , and will be a long extant proof in his judicious and dilucid expositions of the epistles to the philippians and the colossians , which was the part he bore in the supplement to that most useful work , the english annotations on the bible by the reverend mr. matthew pool . in the great city he shone , a bright and burning light , till many such lights were in one day put under a bushel , i need not tell you what , or how black , that day was . and then , though he was constrained to desert his station , he did not desert his master's work ; but still he was with god , and god was with him ; and you know it i doubt not , many of you , what it was to live under so truly evangelical a minister ; to have doctrine from time to time distilling as the dew and dropping upon you , such , as from which you might perceive how great was his acquaintance with the mysteries of christ : in reference to those , over whom he had opportunity to watch , it was undoubtedly , if it were not their great fault , their very great advantage . as to his domestick relations , knowing so much of him , i cannot , but so much the more lament their loss , god vvill i doubt not , be the bereaved widovvs portion ; but it ought , with tenderness to be consider'd , what it was for one person to lose successively two such helps , as this & her former husband were , ( who was also in another vniversity my former and most inward friend that worthy man mr. thomas wadsworth ) both eminent instruments in the church of christ. and this has been more eminently remarkable concerning him that is lately gone , that the relations of the family , to whom he was not naturally related , the branches from another root , yet had that apprehension of his love and care of them , and of their own loss , as to desire this publick testimony might from them remain of him , that he was to them as tender a father , as if he had been a natural one , such fathers-in-law are seldom known , and therefore it ought to be mentioned , as that which may signify somewhat towards the embalming of his memory among you . graces , when diffused , give their pleasant relishes , to all that any way partake of them . what follows , was delivered in writing into my hands to be inserted , by a dear relation of his . his humility and self-denial were eminently conspicuous in his taking upon him the care and charge of so small and poor a people , and continuing with them to the damage of his own estate , though he had considerable offers elsewhere . his meekness , as it was very visible in all his conversation , it was singularly shewed in his bearing and passing by slights and affronts , even from those he had very much obliged , taking off the resentments , that his friends had of the injuries of that kind put upon him , by abasing himself , saying , i 'm an unworthy creature , i deserve no better . his candour every one was certainly made sensible of , who should offer to speak any thing reflectingly about any person behind their backs , for he was sure to vindicate or lenify in this case , as far as he could . when labours , weakness , and age had work'd out his strength of body , there was never any thing appeared so manifestly to trouble him , as being necessitated to desist from constant preaching — and , notwithstanding all temporal discouragements he met with in the course of his ministry , his mind , to the very last , was to have both his sons brought up to it . during the short time of his last illness , when his head appeared somewhat disordered in other things by the pains that were upon him , it was observable , that he always shewed himself sensible in hearing or discoursing about any thing religious , being among other things discoursed with by his brother about the discharge of his ministry , he answered , he hoped , he had endeavoured to serve god faithfully , and sincerely , though he had been an unprofitable servant : about five hours before his death , he said , god is my portion , and desired those about him to joyn with him in prayer , wherein he expressed himself very suitably to his case as a dying man , concluding thus : grant that when this earthly tabernacle is dissolved , i may be taken to those mansions not made with hands eternal in the heavens . as his life was calm and serene , so was his dying , for tho' throughout his sickness , he was all along apprehensive of approaching death : there was no ruffle upon his spirit , of which he himself then gave this account , i know in whom i have believed . 2. of imitation . and as such stroaks , when they come , ought to be lamented , they that by such stroaks are taken away , ought to be imitated . the example remains ; you have the idea left ; you know how such a one lived , how he walked , how he conversed with his family , how he conversed with you as he had occasion : that excellent spirit he discovered in all , how much of an imitable example has it given to all those that are capable of imitating , and receiving instruction that way . 3. of satisfaction . but it ought also to have the effect of satisfaction in the divine pleasure ; when such a blow as this comes , do not repine , peacefully submit , tho' it carry smartness and severity with it . you ought to feel it , but yet notwithstanding to receive it with submissive silence , to be dumb , and not open your mouths , remembring who hath done it , and that it is the disposal of wisdom that cannot err , as well as of power that cannot be resisted , and of kindness and goodness that has its gratefulness to this departed servant of his. for consider , that notwithstanding his willingness to have staid longer , if his lord , whose he was , and whom he served , had thought fit . yet this could not but be his habitual sense , to desire to depart , and to be with him , which was far better . and if christ be pleased , and he be pleased , why should we be displeased . this was the will of christ , declared by his word as to the thing , joh. 17.24 . father , i will , that those that thou hast given me , be with me where i am , to behold my glory . and declared by the event as to the time . and his will , both because it was christs , and because it was best . who are we , that we should oppose our will to so kind a will , on christ's part , and so well-pleased a will on his part ? or that a dissatisfaction should remain with us , as to what there is with christ , and him , so entire satisfaction ! finis . here follows some sermons and discourses which was written by the late deceased mr. rich. adams , viz. that in the morning-exercise at st. giles's , serm. xxvi . of hell , from matthew 25 th . verse 41. in the supplement to the morning-exercise serm. xvii . what are duties of parents and children , from colossians the 3 d. verses 20 , 21. in the continuatio● of the morning-exercise , serm. xxii . how may child-bearing women be most encouraged and supported , from 1 tim. 2. verse 15. notes, typically marginal, from the original text notes for div a44693-e640 sen. trag. a godly song, entituled, a farewell to the vvorld, made by a godly christian, named thomas byll, being the parish clerke of west-felton, as he lay vpon his death-bed shewing the vanitie of the world, and his desire to be dissolued. to the tune of, fortune my foe byll, thomas. 1630 approx. 8 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a17422 stc 4241 estc s118574 99853781 99853781 19177 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a17422) transcribed from: (early english books online ; image set 19177) images scanned from microfilm: (early english books, 1475-1640 ; 1091:14) a godly song, entituled, a farewell to the vvorld, made by a godly christian, named thomas byll, being the parish clerke of west-felton, as he lay vpon his death-bed shewing the vanitie of the world, and his desire to be dissolued. to the tune of, fortune my foe byll, thomas. 1 sheet ([1] p.) : ill. printed [by a. mathewes] for henry gossen, london : [1630?] printer's name and suggested publication date from stc. in two parts, each with woodcuts at head; part 2 has caption: the soules petition at heauen gate; or, the second part of the clerke of west-felton, being thomas byll. verse "behold o lord a sinner in distresse,". reproductions of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ballads, english -17th century. death songs -early works to 1800. 2006-01 tcp assigned for keying and markup 2006-01 aptara keyed and coded from proquest page images 2006-06 jonathan blaney sampled and proofread 2006-06 jonathan blaney text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion a godly song , entituled , a farewell to the vvorld , made by a godly christian , named thomas byll , being the parish clerke of west-felton , as he lay vpon his death-bed , shewing the vanitie of the world , and his desire to be dissolued . to the tune of , fortune my foe . behold o lord a sinner in distresse , whose heart is vext with inward heauinesse ; remit my sinnes my god , and mercie showe , for here i liue in griefe , perplext with woe , all flesh is frayle , and brittle like to glasse , mans life like fading flowers away doth passe , my time is come that i from hence must goe , then for sweet iesus sake lord mercy showe . the day and houre is come that i must dye , i trust my souls shall strait ascend the skye , where saints and angells euer doe reioyce , giuing him praises due with heart and voice . oh sinfull man deferre not thou the time . up iacobs ladder father let me clime , where as thy angells vp and down descend , betwixt my soule and bodie at my end . i must not die neuer to rise againe , but i must die for to be fréed from paine ; my sauiour by his death hath bought my life , to raigne with him when finisht is this strife . my earthly spirits fayle , my time is run , my face is wan , thy messenger is come , a welcome guest that welcome is to mee , to heave me hence vnto felicitie . my sun is sette , i haue not long to stay , but ere the morning i shall see a day that shall outshine the splendor of the sun , when to the holy trinity i come . me thinks i ( casting vp my dying eyes ) behold the lord in glory on the skies , with all his heauenly angells in that place , smiling with ioy to sée his chéerefull face . both king and kesar euery one must die , the stoutest heart the sting of death must trie , the rich , the poore , the aged , and the babe , when sickle comes each flower then doth fade . then world farewell , i sée all is but vaine , from dust i came , to dust i must againe , no humane pompe our life from death can stay . when time is come we must forthwith away . for worldlie pleasure is but vanitie , none can redéeme this life from death i sée , nor cresus wealth , nor alexanders fame , nor sampsons strength that could deaths fury tame our father adam he for sin did fall , which brought destruction present on us all ▪ but heauenly father thou thy sonne 〈◊〉 send , vs to redéeme his déerest blood did spend . farewell déere wife and my 〈◊〉 children 〈◊〉 for i must goe when as the lord doth call ▪ the glasse is run , my time is past away , the trumpe doth sound , i can no longer 〈◊〉 . nothing but one i in this world doe craue , that is , to bring my corp●● dead to the 〈◊〉 and angells shall my soule in safetie kéepe , whilst that my bodie in the graue doth sleepe . the bells most swéetly ringing doe i 〈◊〉 , and now sterne death with spéed approcheth 〈◊〉 but the bell towling doe i heare at last , swéet lord receiue my soule when 〈…〉 . finis . thomas byl. the soules petition at heauen gate ; or , the second part of the clerke of west-felton , being thomas byll . to the same tune . o god which framedst both the earth and skye , with speed giue eare vnto my wofull crye , receiue my soule with thée for to remaine , in angells blisse , where thou o lord dost reigne . though i against thy lawes rebelled haue , for my rebellion lord i mercie craue , remit my sinnes though i haue don amisse , for iesus sake take me into true blisse . where ioyes are euermore without an end , and heauenly quiristers the time doth spend , in singing himnes and praises to the lord , lifting vp heart and voice with one accord . oh , what a comfort is it for to sée the sacred face of such a maistie as thou o god , amongst thy angells bright , the which no mortall can behold with sight . cast me not lord out from before that face . but with thy saints grant me a dwelling place , and from thy throane , o lord doe not expell my soule , but grant that it with thée may dwell . let me with dauid beg to kéepe a doore , in that the 〈◊〉 court where ioyes are euermore , in 〈…〉 father let me sit , 〈…〉 into the fierie pit . , , , 〈…〉 , but let me enter in . i 〈…〉 i thée offended haue , 〈◊〉 am not worthy pardon for to craue , but 〈◊〉 with thée all mercy is alone , to whom my soule for mercy now is flowne . take pitty then o lord for iesus sake , into thy tabernacle my soule take : remember how thy sonne for me hath 〈◊〉 , and for my sake deathes passions did abide . he is the key the gate for to vnlock , he makes me entrance when my soule doth knock , vnto repentant soules he promise gaue , that they with him a place in heauen should haue . thou open vnto me o lord thy gate , where thou as king dost reigne in high estate , confound me not with them that wicked are , but in thy mercies let me haue a share . deale not in iustice with my soule o lord , for thou a heauie sentence thou 'lt a●●rd if sinfull soules should haue their due desert , in hells hot flame they should for euer 〈◊〉 grant that my soule may enter in true blisse , condeme me not though i haue don amisse , but let my soule with heauenly angells sing most ioyfully to thée my lord and king. for there are ioyes which euer shall endure , the waters swéet of life flow there most pure , there shall no worldly cares our minds 〈◊〉 , but there shall we remaine in truest rest . which blest inheritance o lord i pray , giue to such christian in thy righteous way● grant that we all may gaine felicitie , in heauen to dwell aboue the starrie skie . finis . london printed for henry gossen . of our obligation to put our trust in god, rather than in men, and of the advantages of it in a sermon preached before the honourable society of grayes-inn, upon the occasion of the death of our late royal sovereign queen mary / by william wake ... wake, william, 1657-1737. 1695 approx. 55 kb of xml-encoded text transcribed from 21 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a66214 wing w247 estc r4700 12376334 ocm 12376334 60624 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a66214) transcribed from: (early english books online ; image set 60624) images scanned from microfilm: (early english books, 1641-1700 ; 903:27) of our obligation to put our trust in god, rather than in men, and of the advantages of it in a sermon preached before the honourable society of grayes-inn, upon the occasion of the death of our late royal sovereign queen mary / by william wake ... wake, william, 1657-1737. [2], 38 p. printed for r. sare ..., london : 1695. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng mary -ii, -queen of england, 1662-1694 -sermons. trust in god -sermons. death -sermons. 2004-11 tcp assigned for keying and markup 2004-11 aptara keyed and coded from proquest page images 2005-01 jonathan blaney sampled and proofread 2005-01 jonathan blaney text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion of our obligation to put our trust in god , rather than in men , and of the advantages of it . in a sermon preached before the honourable society of grayes-inn : upon the occasion of the death of our late royal sovereign queen mary , by william wake , d. d. chaplain in ordinary to his majesty , and preacher to the same society . published at the request of several of the masters of the bench , and others , that heard it . london : printed for r. sare at grayes-inn-gate in holbourn , 1695. psal. cxlvi . 3 , 4 , 5. put not your trust in princes , nor in the son of man in whom there is no help . his breath goeth forth , he returneth to his earth ; in that very day his thoughts perish . happy is he who hath the god of jacob for his help , whose hope is in the lord his god. if ever any people had a just occasion given them to enter upon those reflections which these words naturally present to us ; and to consider , how little dependance is to be placed upon the * best or greatest among the children of men : i may with confidence say , that we of this nation , have at this time , a most eminent occasion given us by the divine providence so to do . it has pleased god , within these few days , to deprive us of a most excellent princess ; under whom , we had flatter'd our selves , that we should have long enjoy'd , a more than ordinary portion , of happiness and prosperity . a person she was , as by the greatness of her character qualified beyond most others to have become a national blessing ; so by the many incomparable endowments , god had bestow'd upon her , in a singular manner disposed so to be . and as this raised our hopes into some more than ordinary expectations from her ; so that firmness of constitution which she enjoy'd , accompanied with a yet early and vigorous youth , seem'd to promise us , that we should be many years blessed under the influence both of her authority and of her example . but alas ! how suddainly are all these hope 's cut off , and our expectations brought to an end ! and nothing left us but the sad reflection , how grievously mistaken we were in our opinion of our own happiness ; and how little trust is to be put in any , but that god , who alone enjoys a certainty of being , and therefore can alone with safety be depended upon . in the words before us , there are these two things that naturally offer themselves to our consideration : first , that it is a vain thing to put our trust in any man , be his rank or condition never so great ; upon this double account , ( 1 ) that his power to help us , is very small : ver . 3. and , ( 2. ) his continuance short and uncertain , ver . 4. and therefore to trust in such a person , must be to repose our confidence in one , who oftentimes cannot help us ; and , in a little while , will fail us . secondly , that he who will place his trust upon a sure foundation , must place it upon god ; who alone is always able , and will always continue in a condition , to help and defend us . and , first , that it is a very vain thing to put our trust in any man , be his rank or condition never so great ; because both his power to help is very small , and his continuance short and uncertain : and therefore to trust in such a person , must be to build our hope upon one who oftentimes may not be able to help us ; and very probably , in a little while will fail us . this is a consideration , both so certain in its self , and so obvious even to the meanest capacity ; that did we not see men every day overlook it in their practice , one might think it hardly needful to offer any arguments , either to illustrate , or to confirm the truth of it . if ( 1 ) we consider the power , of the greatest persons , to help us ; alas ! how little is it at the best ? and , for the most part , how useless to us ? in how many cases does it surpass their power to do us any good ? and even in those in which it may seem the most in their power to assist us ; yet how many accidents may there fall out , to prevent us from being at all the better for it ? it may be they are unwilling to grant us what we desire of them . perhaps they are disposed to do somewhat for us ; but they will not be perswaded to do so much as our needs require : and so spoil all the advantage we hoped to have reaped from their kindness to us , for want of making their supply suitable to our occasions . it may be they are willing to do all that we desire of them , but not presently : they put off the time ; till at last , by their delays , their favour comes too late to us . or lastly ; it is possible that in a little while they may change their minds , and with them , their affections towards us . and so where we thought to have found a friend , we meet an enemy : one who is disposed rather to do us a mischief , than to lend any help or assistance to us . so impotent ; so trifling ; so uncertain , and dis-ingenuous a creature , is man ! and then , what a vanity must it be for any one to place his trust upon the interest or authority , the love or favour of such a one ? who in the chiefest of our needs , cannot help us at all : and in those , wherein he is able to relieve us , will be apt either altogether to fail us ; or else to mix so much of humane frailty and infirmity with his favour , as shall render it of very little use and value to us . nor let any one think that there is any order of men exempted from the force of these reflections . even the greatest persons lye open to them , no less than those of a lower degree . their power indeed is greater , and they can do much more for us than other men. but yet still it is far short of our wants ; and cannot answer one half of those exigencies , in which we shall stand in need of some one to help and assist us . their minds are mutable no less than other mens : and they are by so much the more likely to change in their affections towards us , by how much the more they are exposed to the delusions of those about them ; who are still envious of such as they take into their particular favour ; and will therefore be still endeavouring , by all imaginable ways , to bring us into disgrace with them . their favours are , generally , the longest in coming , and the hardest to be obtain'd : whilst the very formality which attends the dispensing of them , oftentimes , costs so much , and causes such delays ; as is utterly inconsistent with many of those wants , wherein we might otherwise promise our selves the most considerable advantage from their favour and affection towards us . and from all which we must therefore conclude , that it is a very vain thing to place any confidence in man upon this first account , viz. that the power , even of the greatest persons , to help us is exceeding small ; exposed to so many casualties , and attended with such inconveniencies , as renders it of very little use , and of no dependance at all to us . but ( 2dly ) were the case quite otherwise ; were there any order of men so perfect , in all other respects , that they could supply us with all that we should ever be likely to want , and would give us whatsoever we should desire : and were their inclinations towards us so fixt and immutable , that we might depend upon them that they would never forsake us , but be at all times ready to grant us whatsoever we should ask of them : yet still their life is so uncertain , and , at the best , so short ; that it would be a very vain thing for us , after all , to set up our trust and confidence upon them . for alas ! where is the man so great and self-sufficient , that can secure himself the next hours breath ? and in the heighth of all his fortune presume to say , that to morrow shall not lay him equal with the dust , and return him to the earth from whence he was taken ? it is an extraordinary character which the holy spirit gives to some persons , psal. lxxxii . 6. i have said that ye are gods , and that ye are all the children of the most high. and yet what follows immediately upon it ? a sad , but certain truth : nevertheless ye shall die like men. this is the conclusion of all ; the common end of the greatest , as well as of the meanest , persons . here they may seem to be a sort of gods upon earth : may dispense the fortunes of men as they please ; set up , whom they will set up ; and pull down , whom they will pull down . they may be honour'd too as such , by those who know no religion above their interests ; nor think any divinity more worthy of their regard , than those who have it in their power to promote them to riches , and honour , and authority . but death observes none of these formalities . when that strikes , the crowned head falls as surely before it , as he who had not where to lay his head , till the grave afforded him a place for it . all the difference is , that as such persons are exposed to more dangers , and subject to greater hazards , than lesser men ; so are their lives more uncertain ; and , generally speaking , more short too . a cottage may , and oftentimes do's afford us an example of a vigorous old age : but this is a sight which the palaces of princes are seldom blessed with ; nor can it reasonably be expected they should often enjoy it . and when this is the case , what a folly must it be to build our hope upon such protectors ? who are so far from being able to help us , that alas ! they are not able to help themselves , in those instances , in which both they and we , the most , stand in need of assistance . whose breath is not their own : who live by the meer favour of another : who to day appear in glory and honour ; and to morrow go down into the grave , and yield to the fate of other ordinary men. so foolish a thing is it , in point of reason , to put our trust in man ; be the place , the power , or authority which he enjoys , what it will. and for a yet more sensible confirmation of this great truth ; give me leave , but briefly , to illustrate it to you , in that fatal evidence it has pleased god at this time to give us , in the person of our late royal soveraign ; how little dependance is to be placed upon any human support ; upon the best , or greatest of the children of men. if , first , we consider her with respect to her power and dignity ; she was queen of a mighty and renowned people : endued with the highest authority that a crown could give her ; and in that with the largest capacity that any creature could pretend to , of doing good. her opportunities were many , and her advantages very great for such a purpose . much was expected from her ; and we must , with gratitude , acknowledge , that much she did do. for indeed , 2ly ; her will was not at all less , nay i may venture to say , it was much greater than her power . nor did she value any thing so much in the eminence of that station to which it had pleased god to raise her amongst us ; as that it put her in a condition of extending the exercise of her vertues a great deal farther , than it had been possible for her to have done in a lesser fortune . never was there any in so high a place , more free and easie of access , even to the most ordinary persons : more desirous to oblige all , or that better knew how to do it . insomuch that i believe it has seldom been known that any ever applied to her , but what have gone away easie and contented from her : and either obtained what they wanted , or not known how to complain , if they have not . the truth is , she was a person in whom nature and grace seem to have concurr'd , to make up one great master-piece of excellency and perfection . her natural disposition was free and generous ; open and sincere . she had a sweetness of temper , finish'd and heightned with a large mixture of christian charity and compassion : such as never loved to see any in misery , otherwise than as it gave her an opportunity thereby of doing somewhat for them to make them easie. thus was she fitted to do good : and a singular dexterity she had in the doing of it . she knew what was fit to be done for every one ; and after what manner ; and at what time. and seldom did she vouchsafe a favour to any , but the very way that she bestow'd it in , doubled the obligation ; and made a deeper impression upon the mind of him who receiv'd it , than the benefit it self did . in short ; so great was her comprehension ; so correct her judgment ; so easie her dispatch , of whatever came before her ; that god seemed to have fitted her soul to her place and character : and to have given her a capacity as far beyond that of other common persons , as she was in rank and dignity above them. such good reason had we , upon all those accounts , to expect some more than ordinary blessings under her government ; and to put a greater trust and confidence in her , than was almost fit to be placed in any creature . and the more to encourage us so to do , it had pleased god to all his other endowments , to add such a vigour of body , and firmness of constitution , as seem'd to equal the vivacity of her mind : and promised us almost an age of happiness yet to come , under the influence of her conduct . and now , when so many circumstances concurr'd to encourage our relyance upon her ; who could blame us for being willing to flatter our selves , that such a queen was certainly raised up by god to do some extraordinary good for that church and kingdom to which he had given her ? but alas ! a sad experience has shewn us that we ought not to have put our trust even in such a person . and if such a person may not be rely'd upon , we may then safely conclude , that we must look beyond this world for our support : and not place our confidence on any but that god who alone , both can do all things for us ; and will continue , for ever , to help and defend us. which therefore brings me to the other point i proposed to speak to ; secondly , that he who will place his trust upon a sure foundation , must place it upon god ; who alone is able to succour us in all our exigencies , and will always continue in a capacity so to do. and 1st . that god is able to succour us in all our exigencies ; is evident from hence , that he is able to do whatsoever he pleases both in heaven and earth . * that he has no equal , much less any superiour power , to controul his will ; and to hinder him from bringing whatsoever he purposes , to the end which he designs . * that as he is the first being , and author of all others ; so was there nothing before him to confine , or limit his perfections . he received not his power from any ; nor has he therefore any restraint upon it but what proceeds from himself , and is subject to his own will. man , as he was created by god , so was he limited too by him in his state and condition , to a certain degree of perfection , beyond which he cannot go , nor raise up himself above it . and therefore , whatsoever power he has , is confined within those bounds which the divine wisdom has thought fit to set to it : nor can he go , the least tittle , beyond what god has permitted him to do. but god himself is free and without constraint . with him nothing is impossible , but what is sinful ; and that is not an instance of true power , but of impotency and infirmity . so that if we would then trust in man , we must do it with those restrictions which his nature requires us to limit our trust withal : and depend upon him as one whose power may fail ; whose mind may change ; nay , whose very life may be taken from him . but with god we shall need none of these referves . he is absolutely able , in every thing , to help and succour us : and in all such cases wherein it is fitting for him to do it , he will help us , if we do but duly apply our selves to him , and depend upon him. and when such is the advantage of god , in this respect , above any of his creatures ; much more above man , the lowest of all the rational kind in power and dignity : well may the psalmist pronounce him blessed , whose wisdom and piety have taught him to fix his trust there , where nothing can hinder it from being beneficial to him , but his own neglecting to seek for help as he ought to do. i say nothing now of the many other arguments that might be offered to encourage us in this trust , and to shew the happiness of that man who has placed his hope upon it . such are , * the infinite wisdom of god , in judging what is best for us , and after what manner it will be most for our interest to be helped by him . * his infinite knowledge , for the discovery of our wants , oftentimes long before we our selves are sensible of them . * his power to relieve us , not only in all our exigencies , which i have before observed ; but to do it in a moment , at the very minute that it will be most seasonable for us to have it done . and , not to mention any more ; * his ability to prevent evils from coming upon us , no less than to free us from them , or to support us under them , when they have overtaken us. and in all which the wisdom and power of man can either do nothing at all , or nothing comparable to what god is able to do. but one consideration more there is , which neither the express words of my text , nor the occasion of the present discours , will permit me to pass by : and that is , 2dly . that god is not only thus able , as i have shewn , to help us in all our needs ; but will continue for ever in a capacity to save and defend us. for god is eternal in his duration , as well as infinite in his power ; and as he never had a beginning of being , so neither can he ever come to an end of it . now how far this sets him up above all earthly benefactors , i have already shewn you ; and the mighty loss , we have just now sustain'd , does but too plainly declare . when one of our earthly benefactors dies , not only all his good dispositions towards us perish together with him , but all his power too of putting them in execution , from that instant , ceases . and we from thenceforth become as destitute and forlorne , as if we had never had any such friend or patron , to rely upon . in such a trust therefore there is no certainly : nothing on which to build any lasting hope ; any wise and comfortable expectation . but god endureth for ever , and therefore his help can never fail us . he will be our god unto death ; nay , and even after it too , will save and deliver us. the grave it self , which puts an end to all things else , cannot take us out of his hand , nor deprive us of his protection . but in that melancholy place and state , tho' we know but little else of what relates to it ; yet this we are sure of , that our souls continue under his care : and that , after a certain period of time , our very bodies themselves shall again be restored to us ; and so we shall be for ever with the lord . and thus have i shewn you , what the advantages of that god are , above all other supporters , in whom our text exhorts us to put our trust ; and pronounces him happy who has taken care so to do . and when such are his advantages above any of his creatures , in this respect , as well as in all others ; what resolution can we better take up , than that which is pointed out to us in that exhortation of the evangelical prophet , isai. 26. 4. trust ye in the lord for ever ; for in the lord jehovah is everlasting strength . and this may suffice for the two points i proposed to speak to : i shall only draw a few plain consequences from what has been said , and so conclude this discourse . and , first , since such is the vanity of putting our trust in any humane help ; let us resolve to take off our hearts from all such dependencies : and not build our hope on such a foundation , as we are sure in a little time will fail us , and we cannot tell how soon it may do so . i do not deny , but that as god orders the affairs of mankind by the ministry of second causes ; so we may , without incurring any just censure for it , look to them as the instruments which he makes use of in his dispensations towards us . nay , we may put some kind of trust too in them : provided that it goes no farther than the nature of such causes admits of ; and that we still take care to look beyond them , to that god who employs them to our interest and advantage . but yet , when all is done , our last and highest dependance must be placed upon god only ; who alone is able , and will always be so , in all our exigencies to help and deliver us. it cannot be doubted but that we of this country , and especially we of this church , have indeed received as great a loss , as could well have happen'd to us , in the unexpected death of our late royal sovereign . a princess she was , such as this nation never before had , nor was it now worthy of her . to draw her character , and set her out to you with all the advantage that her real worth deserves , is a task too difficult for me to presume to attempt : though this security i should have in the doing of it , that let me say what i could , no one would accuse me of flattery in ir ; a vice ever odious , and i think no where more so than in the pulpit . for howsoever 't is impossible to speak of her , and not say great things ; yet very hard it is to speak , but a small part , of what all must allow might justly be reported of her. let it suffice , at present , to say ; that if a queen so vertuous , that her very example was enough to convert a libertine , and to reform an age : so courteous and affable , as to be the wonder and delight of all that knew her : so great a lover of her country , and the interests of it ; as to be willing to hazard what , next her conscience , she the most valued , her good name , and good opinion in the world , for the preservation of them : so firm and constant in her mind , as not to have once known , no not in death it self , what it was to fear : so happy in business , as to astonish , rather than satisfie , those who were the best versed in it : i say , if to have been deprived of such a queen as this ; and that at such an age , when our expectations were at the highest from her , be a loss above the power of words to express ; then such is our loss : the greatness of which we are so far from being able sufficiently to declare , that perhaps we cannot yet make a just estimate of it . but yet , were we not hereby too much convinced , how little we ought to depend upon such kind of helps ; i might presume to say , to the glory of god , and to our own comfort , that we had still enough of these remaining , to suppress all disorderly fears , and undue repinings at that which we have lost . god has , 't is true , removed our queen from us : but he still continues his sacred majesty to us , notwithstanding all the dangers to which he has been exposed . he has deprived us of the benefit of her conduct : but he has left us him , under whom she herself grew up in that wisdom and courage , we so much admired in her. and even beyond this , we have the prospect of a yet farther succession to fill the throne ; and to support the interests both of the church and state amongst us . but yet when all is done , 't is not upon these fair and promising expectations that we must place our trust , or account the fortune of our publick welfare to depend : but it is that god , who has so long and wonderfully defended us , that must still be our support ; or all these helps nothing to us . indeed these are the persons by whom we justly may , and therefore accordingly do hope to be protected and defended . and a singular happiness it is to us , that we have such a fair succession of the royal family before our eyes . but yet when all is done , 't is from the blessing of god in preserving these persons to us , and prospering their endeavours , that we must look for safety : and god , even without any such helps , could , if he pleased , secure and protect us . but , secondly , as these considerations should move us , not to put our trust in any humane help ; so should they keep us from being very much surprised , if at any time such kind of helps shall chance to fail us . it was a great expression , and argued a worthy mind , in him anciently , who being told of the death of his son , pass'd it off with this only reflection ; that he always knew that he was mortal . and the same should be our consideration upon these occasions . we know that all humane helps are transitory and uncertain : and why then should we stand amazed , as if some strange thing had happen'd to us , when we come to be deprived of that , which we always knew we had no security of . i am not so unsensible of the loss we have now received , as not to think that we ought to pay a very just regret to it ; and to consider seriously with our selves , for what sins of this nation especially it is , that god has taken away from us our royal defender . but yet i cannot think that it ought to be any great surprize to us : unless it be some new calamity to see a mortal die , and to find that to have happen'd to one , which happens to thousands every day . nay , but thirdly ; we ought not only not to be surprized at the failure of such kind of helps , but neither should we be immoderately concern'd and cast down at it : because god is never the less able to preserve us for the loss of these ; but can either raise us up new supporters , or save us without any , if he rather sees fit so to do. i am verily perswaded that we have at this time received as sensible a blow , in this respect , in the loss of our royal sovereign , as could have befallen us in any one life , excepting that of his sacred majesty . but yet far be it from me so far to despond , or to distrust the providence of god , as to think we must needs be ruined , because our queen is taken from us . this were certainly to confine too much the power of god , and to give too great an advantage to our enemies ; who because they earnestly wish our ruine , are therefore ready , upon every occasion , to flatter themselves that the time is coming which they so much desire to see . but to shew you how little reason either we have to be dejected , or they to exalt their hopes , on any such account ; let us suppose the case to be as bad as the most melancholy mind can fansie , or our most bitter enemies could desire it to be . that we were indeed left naked and destitute of all humane help ; and had no prospect remaining of any succour , much less had so good a one , as i have before shewn ; and as it is evident to all the world that we have : yet still i say that all this would not be enough to warrant us to distrust god ; but rather , fourthly , we should then more especially rely upon his help , when all other supports do the most fail us . it is too common a thing with most men , when their affairs go smoothly on , and all succeeds according to their expectations ; to attribute too much to their own power and policy ; and to forget that god ; without whose help all their own endeavours would be to no purpose . and therefore to prevent this , god is pleased oftentimes to suffer men to fall into great difculties , not that he designs their ruine , but only to make them sensible of their own weakness ; and to draw them back to him who is their only sure defence , the rock of their salvation , in whom they ought to trust . it were an easie matter for me to confirm the truth of this remark in a multitude of instances ; from whence it may appear , that god has in all ages then especially exerted his power in the delivery of his servants , when their enemies have thought themselves the most secure of their destruction . but i shall content my self with a few examples ; tho' such as i am perswaded , may abundantly suffice to shew , how false a conclusion men make , when they presume to determine ; that because god deprives any people of the present , visible means of deliverance , therefore he designs to give them up to destruction . when haman projected the universal extirpation of the whole people of the jews ; and was come so near to an accomplishment of it , that the order was signed , and the command gone forth for a general massacre of them ; who could have imagined any other , but that the final ruine of that poor nation was at hand . and yet by what a strange concurrence of unexpected events were they delivered from his danger , and the mischief turn'd upon his head who had contrived their destruction ? nor was their preservation afterwards less remarkable , when caligula sent petronius into syria , to set up his statue in the temple at jerusalem ; and the jews resolved , every man of them , to perish , rather than submit to so abominable a profanation of that holy place . it were too long for me to relate to you , how far petronius insisted upon the putting of this command in execution ; and what he did in order thereunto . it shall suffice to say , that his army was drawn together , and all just ready to come to the last extremity : when the governour considering how sad a thing it would be to root out a whole nation for so small a matter , stopp'd his souldiers , and wrote the emperour an account both of what he had done , and how averse he found the jews to his design ; and therefore intreated him not to pursue his attempt any farther . but in vain was this delay ; nor could any of these remonstrances alter the emperour's resolutions . but on the contrary , he renew'd his orders yet more peremptorily , of having the jews destroy'd for opposing his will ; and commanded petronius himself to be murdeed with them , for deferring so long the execution of his orders . and now , what could be expected by that miserable people , but ruine and desolation ? when behold ! god took their cause into his own hand : and so disposed matters , that before this second command could reach syria , the news of the emperour 's own murder flew thither ; and saved both the governour and them from that destruction , which was just ready to break in upon both. so able is god , when things seem to be at the very worst , to interpose his hand ; and to save those who trust in him , not only without any visible means , but against all humane appearances . and for yet fresher instances of this , let me only desire you to reflect how strangely god has preserved , for several ages together , those ancient reformed churches in the valleys of piedmont ; notwithstanding all the power and malice of their enemies to root them out . it is but a very little while since we saw them reduced to so wretched an estate , that we accounted them to have been dispersed beyond all hope of any future restitution . their own prince , supported with the power , and led on by the example and encouragement of a mighty neighbouring monarch , had resolved upon their ruine . sorrow and distress encompass'd them on every side , and from whom to expect a deliverance they could not tell . and yet , lo ! these very churches are again already restored to their ancient splendor : and to encrease the wonder , are now protected by that very power that before destroyed them. but what need i lead you into foreign countries for instances to shew , that god is not confined , in his workings , to humane appearances : but oftentimes is then the most ready to support his servants , when all other helps the most fail them. our own country , and our own church , ever since the reformation ; has been more or less a continued evidence of the truth of this remark . how melancholy was the prospect which our forefathers had , at the untimely death of that most excellent prince , king edward the sixth ? when queen mary being set upon the throne , nothing was to be expected by them , but an utter extirpation of all that seemed in any wise to favour the purity of religion among them. what she did , and how far she went , in a few years , to blot out all the memory of her brother's piety , i shall not need to say : the history is still fresh in all your memories . yet in the midst of all their trouble ; when the hope of their enemies , and their own fears were at the highest ; it pleased god upon a sudden to take off that queen , and put such an end to their dangers , as nothing else could have done . but though by this means therefore we were secured against their open violence , yet god still permitted them to endeavour , by secret treachery , to carry on their designs against us : and has by that means furnish'd us with yet more engagements to relie upon his protection ; who has so often , and wonderfully delivered us from their devices . witness the many subtle and barbarous attempts , that were made by them upon the life of queen elizabeth : the open force , and domestick disturbances which they raised up against her. and yet in all these they miscarry'd ; and in many of them so signally , as plainly shew'd the hand of god was against them . when that queen was gone , and king james settled upon the throne , it was but a little while before they return'd to their old malice , but in a new way ; and that such , as all the cunning of hell had never before contrived ; i mean that of the gun-powder conspiracy . and that too was discovered after a most wonderful manner , and at a most critical juncture , when all was just come to the point of execution . i might add to these examples , the happy restauration of our church and government , after the fatal murder of king charles the first . their frequent disappointments since ; but especially that of the last reign . but i think i have already given you instances enough to convince you , that were we now left in as bad an estate , as blessed be god! we are in a very good one : yet still whilst we held firm to our holy religion , and continued our trust in god , there would be no cause for us to despond : seeing god can defend us without any humane help ; and , as i have now shewn you , has often done it , when we could have been protected by none but him. and this brings me to the next thing i have to observe from the foregoing discourse ; and that is , fifthly ; that we should therefore be sure never to depart from our trust in god , and then we may be confident we shall not be forsaken by him. for god loves to be depended upon ; and has seldom been known to fail those , who have constantly stuck to him. a notable example of which we have in the history of the present psalm , and which the antients tell us was this . when cyrus had given leave to the jews to return to jerusalem , and to rebuild their temple , and restore the worship of god in it ; the samaritans , a sort of mix'd people , half jews , and half idolaters , so wrought with their adversaries , that little was done in it , notwithstanding all the favour that was shewn them by that great monarch . no sooner was cyrus gone , and cambyses placed upon his throne ; but all hope seemed utterly lost to them , of either restoring their temple , or regaining any part of that liberty they had before been encouraged to expect . but what then was their behaviour on this occasion ? did they distrust god ; and give way to such fears as the insolence of their enemies , and their own circumstances , did indeed but too much expose them to ? on the contrary , it was at this very juncture of time , that those two great prophets , haggai and zechariah , composed the psalm we have now before us : and exhorted the people not to consider the ill-prospect which , according to humane appearance , their affairs were in ; but to trust in god , who whenever he pleas'd , could turn all things to their advantage , and no doubt in his due time would do so . and what was the issue of this excellent advice ? why in a very few years cambyses died , and darius came into the throne ; and in despite of all that either their half brethren , or their open enemies could do to hinder it , so encouraged the work , that both their temple and their city were re-built ; and themselves restor'd both to their liberty and to their religion . and if to trust in god be able to work such wonderful effects as these ; how much more may we promise our selves from it , who have so fair a prospect before our eyes ; if we do but firmly rely upon him , and not suffer any thing to shake our confidence of his mercy . but then , sixthly ; and to close all : that our hope may be sure to have its due effect , let me add finally ; that we must not think it enough barely to trust in god ; but must take care withall to live so , that we may be , in some measure , worthy of his protection . we must to the purity of our religion , add the reformation of our manners ; and then we may securely defie our greatest enemies to do us any mischief . and because examples , in these cases , are not only more instructive than precepts , but more apt to perswade too ; and that this is all that now remains to us of that noble pattern , which was wont to shine so brightly in all our eyes ; to reflect upon her piety , and by that to learn how to improve our own : i will conclude all with a few remembrances of what our late blessed sovereign did , to shew you what we ought to do. and , first , since good-nature is , i think , by all allowed to be one of the best preparations to the divine grace ; i shall in the first observe it as a singular part of the felicity of her sacred majesty , that she enjoy'd all that is properly understood by that phrase , in as high a perfection , as , it may be , any person in the world ever did. her temper was naturally sweet and chearful ; easie to her self , and acceptable to all others . and if that old rule of the jews be true , that the holy ghost loves to dwell in a quiet and comfortable breast ; i may be bold to say that her soul was always in a disposition for that blessed spirit to descend upon it , and to abide in it . to improve this excellent temper , she had a greatness and generosity of mind , equal to her rank and quality : free from jealousies and suspicions , as she was from fear of any . in a word , clear of all those passions which agitate lesser souls , and keep them in a continual hurry and distraction . thus was she prepared by nature for that extraordinary progress which she afterwards made in christian piety and vertue . and as st. luke tells us to those , to whom st. paul preached the gospel heretofore ; that as many as were ordain'd to eternal life , believ'd ; that is , such as were in their tempers and dispositions fitted and qualified for the reception of what he deliver'd to them : so may it no less truly be said of her sacred majesty that she was , in like manner , ordained to eternal life ; and therefore made such vast attainments in all those graces that were necessary to bring her to it . but , secondly : to this first advantage , it pleased god to add as great an eminence of , what we usually call , good parts ; as i believe has ever been known in any of her sex. her apprehension , was quick and piercing ; her judgment , deep and correct : nor could any thing almost be propos'd to her , but she was presently ready with all clearness to receive it , and with no less accuracy to pronounce and determine concerning it . and when such was her capacity , it is not to be wonder'd if she soon came to a right apprehension of the design and end of christianity : and was thoroughly convinced of the mighty concern which there lay upon her , to live in an exact obedience to its commands . but this was not all the advantage she had in this respect : for though her parts were such , as would , with a very moderate exercise , have carried her into a perfect knowledge of her religion ; yet she did not rely upon them : but to her natural abilities , added such a care and diligence , to improve her understanding , and to enflame her affections , in all such things as seemed any way to referr to it ; as few in a lesser station have ever done . to pass by her constant attendance upon the publick service of god , and those opportunities of instruction which she provided for , on all the more solemn returns of it . to say nothing of her frequent and useful conversation with those who ministred unto her in holy offices . what a large proportion of her time did she every day spend in her own private retirements ? and of which no business , no ceremonies , much less any vain pleasures or avocations , could ever deprive her. what vast numbers of excellent books did she there read ? and that not lightly , or superficially , but with the severest care and reflection ? and how cautious was she , if any difficulty chanced to arise to her in her reading , which she could not presently resolve to her own satisfaction , to be sure to call in some of those who attended on her , to clear it to her ? nor did she in her reading run lightly off from book to book ; the common method of empty and unsettled minds ; tho' she read over a great many . but when she met with any discourse that seem'd particularly to affect her , or otherwise to come up in any peculiar manner to her own circumstances ; she stuck closely to it : and by so doing , evidently shew'd that piety and instruction were indeed the ends she aim'd at in this exercise : that she read for profit , not curiosity ; and sought for use , not diversion , in it . such was her care to get instruction : and the same excellent disposition that moved her thus diligently to inform her self in all the parts of her duty , engaged her yet more , thirdly , to desire with all imaginable sincerity to be made acquainted , with the true and genuine measures of it . it is the folly of many , but especially of great personages , that they cannot endure correction ; nor will bear to have the truth spoken freely to them , in such instances as are contrary to their own carnal desires and affections . and therefore it is that they seldom know either themselves , or their duty ; either what they ought to do , or what their state and cdndition is with relation thereunto . but this was not the case of that admirable person of whom we are now speaking : she knew how dangerous an instrument of the devil flattery is , and how fatally her station exposed her to it : and she took care for nothing more than to secure her self against the danger of it . i shall never forget with what weight of reason , and sincerity of concern , i have sometimes heard this great queen represent the danger which princes , above all others , are apt to run in this respect . and with what earnestness she has exhorted those about her , to deliver to her the plainest truths ; and with all freedom to tell her if they had observed any thing amiss in her conduct , that she might amend it . o wonderful condescension ! a sincerity of piety beyond exception ! and that in a place where there are usually but too many temptations to pride and self-opinion : and it must therefore be an argument of a more than ordinary wisdom and integrity , to be able to withstand the force of them . but yet still all this is only the preparatory , tho' indeed a very good one , to that which i am especially to observe to you , and that is , fourthly , her sincere piety and religion . and for that , give me leave to say thus much ; that if a constant attendance upon all the offices of devotion both in publick and private : if such a behaviour at them , as shew'd her soul to be wholly fix'd on what she was about ; and was enough to have raised a spirit of piety in all that beheld her : if the influences of this devotion upon her whole life and conversation , and those so eminent as to speak her not only good but excellent ; an ornament to the court , and an honour to her religion : if all this may suffice to shew a mind wholly consecrated to the service of god , and the discharge of her duty ; then was the soul of this blessed princess unquestionably so ; and that , for ought i know , beyond any that at this day remains behind her. but for the clearness of her conscience in the discharge of her duty , besides what we saw and admired in her ; two arguments there are that may especially be offer'd , and i think ought not to be passed by . first ; that while she lived , she was always easie in her own mind : and which since it could not proceed either from any ignorance of her duty , or unconcern'dness for it ; we must conclude it did arise from a full perswasion , that she did live according to the tenour of it . and , secondly , that when she came within the prospect of death , and knew how near she was to it , she still appear'd unconcern'd at it : and thereby gave a finall evidence that she accounted her self prepared for it , and therefore was not afraid of it . i should too far exceed the bounds i am here confined to ; should i enter upon the consideration of those particular vertu 's , which seemed to shine in a more especial manner , above all others , in her. bur two there are which i must not overlook ; and those are , her true humility , amidst all the temptations of a court and crown to the contrary ; and her extensive charity : such as sometimes deprived her even of the means of exercising of it ; and might have abundantly satisfied any mind but hers , who knew no end of doing good ; but has , after all , been seen sometimes , even with tears , to regret , that she could do no more . but i must restrain my self ; and set some bounds to my reflections , tho' my subject is beyond any . and for the rest content my self with satisfaction to remember , what i was wont with wonder to behold . and , oh! that it would please god that both you and i might so effectually meditate upon these things , as to form our lives according to her example ! and become now the disciples of our great queen , as we have hitherto been her subjects ! this will be the best offering we can pay to her memory , who while there is any sense of goodness remaining amongst us , must never be mentioned without honour . this is that improvement of our great loss , which our religion expects from us ; what our souls call for : and what , if she has yet any knowledge of what is done here below , our royal soveraign will , above all things , be the best pleased withall . and if we thus improve the memory of her vertu 's , we shall be even gainers by her departure . such a demonstration of our love and honour to our royal mistress , will do more to establish our tranquility , than any human conduct or prudence could have done without it . it will engage god on our side : and , if god be for us , we need not fear who can be against us. let us then , as we have now paid our just sorrow to the loss of this blessed saint , so from henceforth resolve to make this farther improvement of it . let us thank god , that tho' he has removed one great supporter from us , he has yet left us another ; and , our present circumstances consider'd , the more necessary one to us , in the person of his sacred majesty . let us strengthen his hands both by our piety towards god ; and by our duty to him : by uniting now all that affection and obedience in him alone , which we before paid to both their majesties . let us consider his courage ; and as far as either piety or prudence will allow us , let us trust in his fortune : that is to say , as far as any human help may be trusted in . but yet still let us remember , that our last dependance must be upon god : who as he has hitherto preserved us , so will he still go on to save and defend us ; if we do but firmly adhere to him , and prepare our selves for his favour , as our duty requires ; and as i have now shewn you , in a most illustrious example , we may and ought to do it . finis . advertisement . the genuine epistles of the apostolical fathers , st. barnabas , st. ignatius , st. clement , st. polycarp . the shepherd of hermas , and the martyrdoms of st. ignatius and st. polycarp , written by those who were present at their sufferings . being , together with the holy scriptures of the new testament , a compleat collection of the most primitive antiquity for about ci. years after christ. translated and published with a large preliminary discourse relating to the several treatises here put together . by w. wake , d. d. notes, typically marginal, from the original text notes for div a66214-e140 * so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 3. imports . * psal. cxxxv . 6. psal. ix 7. cii . 12. psal. xlviii . 14. 1 thes. iv . 17. psal xviii 2. lxii . 7. &c. esther iii. 6. 12 , 13. chapters v. vi , vii , viii . joseph . ant. l. xviii . c ▪ 11. de bell. jud. lib. i. cap. 17. see their history written by gilles , leger , morland , &c. see dr. burnet's hist. of the reform . see foulis 's popish treasons , l. vi c 4. l. vii . c. 3. ad finem . see foulis , ib. l x. c. 2. 2 kings xxii . 28 , 29 , 41. so the lxx . and syriac , and other ancient versions , in the title of this psalm . vid. r. d. kimchi , in 1 sam. x. 5. & 2 kings iii. 14 , 15. acts xiii . 48. dan. 4. 27. rom. 8. 31. the pilgrims wish, or, the saints longing discussed in a sermon preached in st. bennet grace church at the funeral of mrs. anne dudson ... who departed this life the 4th day of january, 1658 ... / by nath. hardy ... hardy, nathaniel, 1618-1670. this text is an enriched version of the tcp digital transcription a45559 of text r2193 in the english short title catalog (wing h738). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 66 kb of xml-encoded text transcribed from 18 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a45559 wing h738 estc r2193 12411576 ocm 12411576 61543 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a45559) transcribed from: (early english books online ; image set 61543) images scanned from microfilm: (early english books, 1641-1700 ; 278:10) the pilgrims wish, or, the saints longing discussed in a sermon preached in st. bennet grace church at the funeral of mrs. anne dudson ... who departed this life the 4th day of january, 1658 ... / by nath. hardy ... hardy, nathaniel, 1618-1670. [4], 31 p. printed by a.m. for joseph cranford ..., london : 1659. reproduction of original in yale university library. eng dudson, anne, d. 1658. death -sermons. funeral sermons. sermons, english. a45559 r2193 (wing h738). civilwar no the pilgrims vvish, or, the saints longing. discussed in a sermon preached in st bennet gracechurch, at the funeral of mrs anne dudson, (dau hardy, nathaniel 1659 10055 11 115 0 0 0 0 125 f the rate of 125 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2004-06 tcp assigned for keying and markup 2004-06 apex covantage keyed and coded from proquest page images 2004-07 john latta sampled and proofread 2004-07 john latta text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the pilgrims wish , or , the saints longing . discussed in a sermon preached in st bennet gracechurch , at the funeral of mrs anne dudson , ( daughter of mr isaac calf , heretofore minister of gods word at chatwell in essex , and late wife of mr edward dudson of london draper ) who departed this life the 4th day of ianuary 1658. and was interr'd the 11th of the same moneth . by nath. hardy preacher to the parish of st. dionys. back-church . luke 2. 29. lord , now lettest thou they servant depart in peace , according to thy word . aug. in joh. qui cupit dissolvi & esse cum christo , non patienter ritur , sed patienter vivit , & delectabiliter moritur . london , printed by a. m. for ioseph cranford at the sign of the castle and lyon in st. pauls church-yard , 1659. to my worthy friends mr edward dudson , and mrs elizabeth man . the neer relation which you both had to the deceased gentlewoman , the one of an husband , the other of an aunt , moveth me to joyn you together in this dedication . the dear affection which you both had to her person whilest alive , and have to her memory now dead , enduced you to desire this publication . after some delay of time , ( for which i beg your pardon , as being not voluntary , but necessitated by multiplicity of emergent occasions ) i have at length fulfilled your desire : by which meanes her living works , and dying words , ( as they follow her , so ) will live still with you , for your consolation ; and not with you only , but with all unto whose hands this following discourse shall come , for their imitation . nothing remaineth but my prayers , not for her , she needeth them not , but her's ; i mean your selves , and her surviving children : of whom the one of you is , i douubt not , a carefull father , and to whom , i trust , the other of you will be instead of their tender mother . that you may all enjoy a prosperous lasting life on earth , and a glorious everlasting life in heaven , is the earnest prayer of your affectionate friend nath. hardy . the pilgrims wish , or , the saints longing . phil. 1. 23. for i am in a strait betwixt two , having a desire to depart , and to be with christ , which is far better . death is the lot of all men , to desire death the temper of few men ; it is that guest which every man must entertain , and yet scarce any man will bid welcome . many are so wicked that they scarce think of it , more , far more are so weak that they do not desire it . indeed to desire death aright , argueth one more than a man , a christian ; nay , more than an ordinary christian , a strong saint . such an one was he who uttereth these words ; a starre of the first magnitude , a christian of the highest forme . but yet the examples of eminent saints , are set as copies for us to write by ; and though we cannot presently obtain , yet we must seriously indeavour , that the same mind may be in us , which was in this holy apostle , who saith , i am in a strait betwixt two , having a desire , &c. in which verse are two generals observable : namely deaths description , in those words , to depart , and to be with christ , where we are to take notice of the nature of death in generall , it is a depature . the consequent of it to the good in particular , and that is being with christ . st. pauls affection towards death in the rest of the verse , where is to be considered , the quality and kind of the affection , it is a desire . the aequity and justice of the reason , enducing to it , because it is far better . the energy and strength of it , in the effect flowing from it , in that he was in a strait betwixt two . of each of these in their order ; beginning with the description of death , and that as to its generall nature in the word depart . among the many acceptions of the greek verb , none more sutabler to this place than that which is the most plain : namely to remove or depart , answering to the hebrew word , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} whereof the syriack here maketh use , and with which agree the latine words , migrare , abire discedere . so that the assertion couched in this expression , is obitus , abitus ; dying , is a going hence ; the time of death is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the time of our departure . a departure it is , and that both of the soul , and of the person , of the soul , out of the body , of the person , out of this world . i find the apostle peter in two verses describing death by two words , which set forth this double departure , the one {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a putting off , the soul putting off the body when we dye , as the body doth its cloathes when we goe to sleep ; the other {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a decease , or going out of the aegypt of this world . 1. it is a departure of the soul from the body , when death cometh with its sharpe edge . the loving knot which nature tied between those two deare friends is cut asunder : as darknesse is the absence of light when the sunne removeth from our horizon ; so is death the privation of life when the soul removeth from the body . in this respect it is defined by tertullian to be dis-junctio , by st. ambrose , to be absolutio , by plato to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and by the latine oratour , to be discessus animae à corpore , a dis-joyning , absolving , loosing , a separation , migration , and departure of the soul from the body . indeed it is but a departure of the one from the other , not an annihilation of either , anima absolvitur , corpus resolvitur , the soul is let out of the body , and the body is resolved into its first principles , whereof it was compounded , but neither returneth to nothing . fully to this purpose st. austin , mors non consumit conjuncta sed divi●… dum origini suae utrumque reddit , death doth not consume but divide those parts which were before conjoyned , each returning to its originall ; that is as solomon explaineth it , the dust to the earth , and the soul to god . i grant when a man dyeth he ceaseth to be a man , but not to be ; sic in non hominem vertitur omnis homo , saith the poet and rightly ; but not in non ens , the materials still remain , though the house be puld down , and the fabrick dissolved . 2. it is a departure of the person out of this world . the greek word most properly ad rem nauticam spectat , is used by seamen , who are said to loose from the haven when they depart from the shore , and put forth to sea ; thus when a man dieth , he departeth from the shore of this world , and launcheth into an ocean of eternity . sometimes the word is used of souldiers , who when they remove , take down , and unloose their tents which were fastned to the ground ; thus by death our earthly tabernacles are dissolved , and we remove to another place . this world in this respect is compared to an inne , since as cicero well , natura nobis commorandi , non habitandi locum dedit , god hath given us here not an house to dwell , but only a place to sojourne in . it is said of our saviour {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he dwelt among us , but as in a tent ; yea he was borne in an inne , to teach us , that he for his time , and surely then we for ours , are but so many travellours still upon departure . indeed it is a very frequent metaphor , by which our present condition is described , we are said by the apostle peter to be pilgrims and strangers , omnis homo advena nascendo , & compellitur migrare moriendo , saith the father elegantly , every man is borne a stranger , and when death comes , he must be gone : in reference to which is that of iob , man giveth up the ghost and where is he ? which is not to be understood absolutely , for to say a man is no where at all , is to say he is nothing ; but restrictively , he is no where , here upon earth , he is not among the living , he is vanished out of this world . to close up this : 1. since we depart by death , why do we dote on life ? and seeing we must leave , why do we love this world ? if a man in a forreigne countrey , where his stay will be but for some moneths , should put himself to a great deale of cost in building and planting for his delight ; or one who liveth in an house whereof he hath but a lease for a few yeares , should lay out a great deale of money in adorning and beautifying it , would he not be accounted a foole ? oh what mad men are we , who set our hearts , and bestow both our love and care upon this world , when we must ere long depart ? let me therefore bespeake you in the language of the prophet micah , arise ye and depart , for this is not your rest ; you cannot fix or stay long here , depart before you depart ; let your affections depart from the love of , before your persons depart from their being in this world ; and let your souls by divine love go forth , whilst yet they are in your bodies . 2. when death comes we must depart ; why do we not make ready for our departure : when we depart , we must walke through a shady valley ? oh let us provide for our journey , having according to our saviours counsell , our loynes girt , and our lights ▪ burning : or rather ( the greeke word belonging most properly to marriners , ) when we depart , we launch into mare mortuum , the dead sea ; oh let us before hand rigge the vessell of our souls , that it may be fit to saile ; let faith be her rudder , hope her anchor , sincerity her ballast , a profession of the truth her sayles , love her cordage , good workes her freight , a good conscience her pilot : and being thus provided , whensoever the time of our departure shall come , we may navem committere , with confidence commit our ship into the hands of christ . and so much shall suffice for the first part of deaths description in that word , depart , which is as it were the heart and center of the text , wherein the severall lines meet : go we on to the other part of deaths character , which is the consequent of it in regard of good-men , and that is , being with christ . in every locall motion , there is a double term , to wit , à quo , and ad quem ; from whence , and to which ; it is so in this departure whereof my text speaketh , the terme from which is not mentioned , but hath been already supplyed ; the soul departs out of the body , and the man out of the world : the terme to which he departs is plainly and punctually exprest , to be with christ . indeed this is not true of every one who departs by death , but only of the good . balaam saw so much , which made him wish , o that i might dye the death of the righteous . when we dye , the souls of all go ad deum judicem , to god a just judge ; but only of the good ad christum redemptorem ; christ a mercifull saviour . it is not a common favour to every man , nor yet is it a personall priviledge of st. paul . to me ( saith this apostle a little before ) to live is christ ; and here , having a desire to depart and to be with christ , put them together , and you may see the just latitude of this benefit : every one who in some measure liveth to christ , when he dyeth shall be with him . what here st. paul assureth himself of , christ promiseth to the thief on the cross , thou shalt be with me ; not only eminent saints , such as st. paul was , but penitent sinners , such as the thief was , shall be with christ . blessed are the dead ( saith st. iohn ) who dye in the lord , all who by a lively faith and timely repentance die in , are blessed in being with him . this being with christ , is that which all true christians partake of not before , and in some respect presently after their departure . 1. we cannot be with christ till we depart hence ; this apostle is express , whilst we are in the body we are absent from the lord . it is one thing to be in christ , and another to be with him ; that is by faith , and is now attainable : this is by sight , and is not to be enjoyed till hereafter ; we must be in him before we dye , else we cannot dye in him ; but we shall not be with him till we are dead . it is one thing for christ to be with us , and another for us to be with christ , that is our comfort in life , but this our happiness after death : now he walketh among his golden candlesticks , the churches ; but then it is the members of his church shall walk with him ; now his spirit is with us , but then it is , that our spirits shall be with him . it is one thing to come to christ , and another to be with him , that is a preparation for this ; it being impossible to be with him , to whom we do not come ; but whereas that is the duty of this life , this is the felicity of that other life . finally there was a time when christ was on earth , and then his disciples whilest alive had the honour to be with him ; but now he is gone into heaven , and therefore we must leave earth or we cannot be with him . 2. not till we dye , and withall when we dye we shall be with him : from henceforth , is st. iohns word , blessed are the dead . to day was our saviours language to the thief ; and here being with christ , is set down as the immediate consequent of our departure . indeed had not st. paul hoped to be with christ before the resurrection , his desire of departing had been irrationall ; it being far better to live , in doing gods service , then to sleep in a grave : or if he had desired to depart , it must have been only upon the account of being at rest from trouble , not of being with christ : nay since , as he saith in the next verse , his abiding in the flesh , was needfull for the philippians , his desire to dye , and his strait about it , had not only been irrationall , but irreligious , had it not been , that he perswaded himself , that so soon as he was departed , he should be with christ . only a distinction must be here annexed of being with christ in our persons , and in our souls ; of the former our apostle speaks , as not to be till the last day , when we shall meet the lord in the aire , and so shall be ever with the lord ; of the latter he is here to be understood ; the union of the soul with christ , being that which followeth upon its dissolution from the body . st. iohn in a vision saw the souls of them that were slain for the word of god under the altar , that is , with christ , who was our sacrifice on earth , and is our altar in heaven ; and when we remember that christ promised it to a penitent malefactor , we must not confine it only to suffering martyrs . the summe is , at the resurrection shall be the reunion of soul and body , and so the compleat glorification of our persons with christ ; but immediately after death , the souls of all them who were in christ by faith , are with him by sight . it were easie to trace the footsteps of this truth in the writings of the fathers , omnes sanctorum animae cum christo sunt & exeuntes de corpore ad christum vadunt , expectantes resurrectionem corporis sui ; all the souls of the saints going out of the body , go to , and are with christ , expecting the resurrection of the body . so gennadius , in st. augustin , and in another place of that father , it is expresly said , recedens anima ab angelis suscipitur , & collocatur in sinu abrahae , si fidelis est ; aut in carceris inferni custodia , si peccatrix est . the departing soul is received by angels , and if believing , is placed in abrahams bosome ; if impenitent ; cast into the prison of hell till the appointed day of its being united with the body . were it needfull , i could bring many more testimonies of this truth , out of iustin martyn , gregory nazianzen , macarius with others . but let st. chrysostome suffice instead of all , and that in this place , where he saith , the just after death are with christ , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or as a late writer conceiveth it should be , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not beholding him through a glass by faith , but face to face . the doctrine thus axplained and confirmed , becometh a strong argument proving against . the psychopannychists , that the soul doth not dye , nor yet sleep with the body , untill the resurrection ; for the souls of the good are with christ ; and by the rule of contraries , the souls of the bad with the devill , neither of them are with the body . the papists , that there is no purgatory after death , through which the souls of penitent sinners pass before they be with christ ; for if they be immediately with christ , it is in paradice not purgatory ; and if any one should have passed through a purgatory , in all probability it must have been the thief , whose life had been so flagitious , good works were so few , and conversion so immediately before his death . that opinion ( which yet i confess is ancient and harmeless , ) of assigning a place of rest and felicity , to the separated souls of the just on this side the heaven of the blessed , for if they be with christ , it probably followeth they must be where he is , and that is far above all heavens , not only in a , but the place of happiness . the lutherans who affirme the glorified body of christ to be every where , for then it is on earth as well as in heaven : and what need st. paul desire to go hence that he might be with him ? but to enlarge in controversies , befits not the pulpit at any time , much less when it is hung with black . my work now is not the confutation of errors , but a consolation of the mourners ; nor can there be a better ground of comfort then this meditation that our godly friends , being departed are with christ , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , saith st. chrysostome , let us rejoyce over the just not only living but dying . why should their departure which is a meanes of joy to them , be matter of grief to us ? why so much troubled , that they can no longer continue with us , whenas they go to be with christ ? to mourne for anothers happiness is the envy of an enemy , if you loved me ( saith christ ) you would rejoyce because i go to my father . docens scilicet & ostendens , cum chari , quos diligimus , de saeculo exeunt , gaudendum potius quam dolendum , so st. cyprian , teaching us rather to rejoyce then weep at our friends departure , who seem to say to us , if you loved us , you would rejoyce because we goe to christ . a consideration , which as it may take off our unwillingness to part with , so it should make us willing to go after them ; and this leads me to st. pauls affection , and therein the quality and kind of it , namely an affection of desire , having a desire : st. paul was not only content to dye , and willing to live , but content to live , and willing to dye ; nor was it a slender wish , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a fervent desire , and that not transient but permanent , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not only desiring , but having a desire as it were fixed and setled in his mind . for the further opening of st. pauls desire in reference to death , it will be needfull to resolve two quaeries , the one concerning the possibility , whither any man can desire death ? and the other concerning the legitimacy , whither any good man may desire it ? 1. it may rationally be enquired , how any man can desire to dye ? since only good ( either in reality or appearance ) is the object of desire , whenas-death depriveth us of good , nay is the worst of temporall evils . but to this it is justly answered , that however death considered in it self is an evill , and so formidable , yet to a good man it becometh good , and so desirable . our apostle expressing death as the object of his desire , clotheth it with a smooth word to depart ; and if you please a little more narrowly to look into the use of the word , you shall find it represents death as advantagious , and consequently to be desired . sometimes it is used of a mans returning to his home or countrey : st. ierome renders it reverti , turtullian recipi , the marriners going forth to sea , are said {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to loose from the haven , and when they do this by way of returne homeward , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a returne from strangers to ones own home is thus styled ; it is applied to conquerours , coming back from the wars ; and the lords returning home from the wedding , is expressed by this phrase . whereas all men are in truth , and good men in their own esteem strangers , by death they go home to their heavenly countrey , quis non peregre constitutus properaret in patriam regredi ; what stranger doth not long to return to his native soyle ? nothing more naturall to a man then to love his home , death is a departure home . sometimes it is used for mens being set free from bonds and prison ; and of oxen , when after their labour in the evening , the yoake is taken from off their necks , the body is as it were the prison of the soul , yea the whole world is but as a larger prison , to a saint from which death sets him free . dissolvi nonquaereret paulus nisi se proculdubio vinctum videret , in that st. paul desired to be loosed , no doubt he apprehended himself a prisoner . was ever any man in love with his fetters ? and what prisoner doth not groan for enlargement , or captive would not welcome liberty ? death is a departure out of prison . once more , it is sometimes used of going to bed ; we are wearied in the day of our life with manifold labours , at the evening of death we go to our bed ; so the prophet isaiah's expression of the righteous when they perish they enter into their beds . doth not the weary labourer long to be in his bed of ease and refreshment ? death is a departure to our bed ; and no wonder if under these considerations of rest and liberty , and returning home , it be the object of desire . to all this it may be further added , that the primary object of st. pauls desire , was not the departure , but being with christ . sutable to this it is that else where he saith , we that are in this tabernicle do groan being burdened , not for that we would be uncloathed , but cloathed upon ; that which a christian so earnestly desires is the state of bliss in the enjoyment of christ . death is only desired in order to that , and that upon necessity , because there is no going to christ without a departure hence : otherwise the best men would abhorre it . by this time you see the resolution of the first quaery , which amounts to this , that death was not by st. paul , is not , cannot be desired by any one , but only in ordine ad aliud , in order to that which followeth it , and especially the being with christ . the quaere which would next be satisfied refers to the legitimacy , whither , and how far death may be desired ? to which end be pleased to knew , that that desire of death which is lawfull , yea not only lawfull but excellent . 1. is not active but passive , so the vulgar latin reads it , cupio dissolvi , i desire to be dissolved . in some cases the truth of our destre is testified by the endeavoure but it is not so in this , that command of killing , respects a mans self as well as others , and forbids not only the act but the endeavour ; he that by neglect of good meanes shortens his life , or by any evill meanes attempts the hastening of his own death , being no other in gods account , then a self-murderer . we must not desire death as we desire grace ; we ought so to desire grace , as to use all wayes for the obtaining it ; we must not so desire death , as to take any course for accelerating it . 2. not impatient but submissive , not repining at gods delaies , but waiting his leisure , if god please , or when god pleaseth , is the language of a christian , as in others , so in this matter . indeed simeon prayeth , now lettest thou thy servant depart in peace , but it was as appeareth by that addition ( according to thy word ) because having seen the messiah , he knew the time of his dissolution was come . we must not limit god to this or that season : and whilest we desire the thing , we must contentedly wait the time . sapiens è vita non fugere debet sed exire , saith seneca . a wise man must not fly , but go out of life . he learneth accipere , to receive death willingly , but he hateth arripere , to runne upon it desperately : nor dare he break the prison doors , though he be ready ( when god sets them open ) to go forth . animus piis omnibus retinendus est in custodiâ corporis , nec injussu ejus a quo ille est nobis datus ex hominum vita migrandum , saith the orator . our soul must not be dismist out of , without his leave who infused it into the body . in this respect the good man hath a desire at once both to live and to die , according to divine appointment . if god will have him continue longer on earth to do him service , he is willing , and if he will take him to himself , he is willing ; resolving still to bow his will to gods . 3. lastly , not carnal , but spiritual . many there are , who wish themselves in their graves , meerly out of discontent at the condition of their life ; either because they have not what they would , or suffer what they would not . some there are who desire to die , that they may be in paradise , rid of misery , and enjoy faelicity : but the right desire after death , is upon higher and spiritual grounds , not so much to be free from sorrow , as sinne : to be in paradise , as to be with christ . indeed , these words to be with christ , are both incentive and directive to our desire of death . no stronger argument why we should desire it ; no higher end for which we should desire it . what can make death welcome to us , if this of being with christ will not ? nor should any consideration make it more welcome to us , then this of being with christ . and thus you have the second question answered ; the result whereof is , that provided we do not hasten our own death , but are content to tarry gods time , and that we do not only or chiefly wish it for self-ends ; we may , nay we ought to desire ( if god will ) that we may depart and be with christ : and this is that whereof our apostle hath here given the phillipians and all christians a pattern . but oh my brethren , how doth st. pauls desire upbraid our backwardnesse , and chide our feares ? it was st. cyprians complaint of the christians in his time , and it is still true : obnitimur & reluctamur & pervicacium more servorum ad conspectum domini cum tristitia & maerore perducimu● , excuntes istinc necessitatis vinculo , non obsequio voluntatis : we resist and struggle , and like peevish servants , must to our grief and sorrow , be forced into our lords presence , going hence not with a willing obsequiousnesse , but out of a compelling necessity . omnes refugiunt terminum ad quem curunt , said seneca : truly , all men would fly from the goale of death to which they runne . i am afraid the most christians are unwilling that should be granted for which they pray , when they say , thy kingdome come ; in which respect the fore-mentioned father expostulateth . quid oramus & petimus ut adveniat regnum caelorum , si captivitas terre●● delectat ? why do we daily pray that the kingdome of heaven may come , when as we are so much pleased with a captivity on earth ? the truth is , we are so farre from making death the object of our desire , that it is the ground of our fear ; yea , we tremble at the very thought of it . indeed , that they should fear death , who being called christians lead wicked lives , is no wonder ; and well were it if many of them did more fear it , then they doe . but why ? oh why this pusillamous spirit in good christians ? let him be afraid to die , who is not born again of water end of the spirit ; who looketh upon the continuation of life , as a respite from torment to come , and his first death to be a passage to a second ? but for belivers , who are the children of god , members of christ , and heires or glory to be afraid to depart , how incongruous ? receive therefore a word of exhortation , give not over till you have brought your hearts to this sweet frame . he hath not enough con'd happinesse , that is loath to goe to it , though it be through a dead sea ; nor can he be justly thought desirous of heaven , who is unwilling to shake hands with earth . it was justly said to that lame begger , who refused the offer of his prince to take him into his coach ; optime mereris qui in luto haereas , thou well deservest to stick in the mire . and surely , it is but fit that they should live and lie in sorrow , who are unwilling that christ should take them up to himself . what is the devils great design , but to keep our souls from christ , and shall we comply with him in an unwillingnesse to depart that we may be with him ? our belssed iesus willingly came down from heaven to earth , that he might be with , and die for us : shall not we willingly goe from earth to heaven , though it be by death , that we may be and live with him ? especially considering the great advantage which hereby accrueth to us . and that leads me to 3. the equity and justnesse of the reason enducing st. paul to this desire in those words which is farre better . the emphasis of the greek phrase is very observable ; it is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , better , nay {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , farre better ; nay {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , much rather : or ( as our translation ) farre better . the arabick seemeth to labour in expressing it by two words of the same signification , which is farre more excellent and transcendent , withall annexing the pronoune ( for me ) which is not mentioned but to be supplied in the greek . to die in respect of all , is not better then to live ; but in respect of them who dying are with christ . for st. paul to die , though it were to be with chriss , was not better for the philippians ; he intimateth in the next verse that it was needfull for them that he should live in the flesh , but for himself it was better , farre , infinitely far better , that he should depart and be with christ . and now i am fallen upon a pleasant subject , the transcendent happinesse of being with christ . but i cannot long insist upon it , nor if i should , am i able fully to unfold it . we shall never know the blisse of being with him , till we come to be with him . only in a few words let me give you a glimpse or taste of its surpassing excellency . to this end i shall make use of that three-fold good which is the object of mens desire in this world , and maketh them so much in love with it , namely profit , honour , and pleasure ; in all which respects it is far better to be with christ . 1. it is farre better in point of profit . christ is said by the author to the hebrews , to be appointed heir of all things : being now in heaven , he is in possession of these all things , whereof he is heir : and when we shall be with him , we shall be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , co-heires with christ ; who ( though our elder brother ) admits us to have a share in the inheritance . whatsoever we enjoy in this world is but a small pittance in comparison of that inheritance . christ in the person of wisdome , saith of himself , with me are riches , yea durable riches . with him , they are not for himself only , but all that are with him : yea , whereas the riches of this world are uncertain , those are durable ; and therefore as to wealth it is better , farre better to be with christ . 2. it is better in point of honour . to be with christ , is to sit together with him in heavenly places ; that is st. pauls phrase to the ephesians . more then so it is , to sit with him in his throne ; that is st. iohns phrase . the saints with christ have a full view of his glory . so our saviour prayeth ; father i will that those whom thou hast given me , be where i am , that they may behold my glory which thou hast given me . nor do they only behold but participate of it . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , we are glorified together with him ; yea , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , we shall reign with him . they are both st. pauls phrases , which latter fully answers to that of sitting with him in his throne . whereas the servants of christ in this world , are for the most part in a low and mean condition , they shall be no lesse then kings when they are with christ ; having crowns on their heads , and septers in their hands , farre excelling all secular dignities . and therefore as to honour , it is farre better to be with christ . 3. once more , it is better in point of pleasure . to be with christ , is to sup with him , so st. iohn ; and no dainties so sweet as those which are prepared for us in that supper of glory . to be with christ , is to be with him in paradise ; and no delights comparable to those of paradise . it is to be with the fountain of life ; and no waters so sweet as those which we drink at the fountain . it is to be with the sun of righteousnesse ; and if there be a great deal of refreshment in the beames which this sunne sometimes darts upon us whilest we are here , oh what content is there in being with the sunne it self ! the truth is , none of these carnal pleasures which this world affords , can give the soul satisfaction ; so that as the dove found no rest till it returned to the ark ; it finds no content till it come to christ . our greatest joy here , is the hopes of being with him hereafter : to whom those words of the psalmist may be truly applyed ; in thy presence is fulnesse of joy , and at thy right hand are pleasures for evermore . and therefore as to pleasure , it is farre better to be with christ . indeed , well may being with christ be better then all enjoyments on earth , when it is the best of heavens happinesse . it is true , we shall in heaven be with our godly friends , with all the holy patriarchs , goodly prophets , glorious apostles , noble martyrs , faithfull confessors , glorified saints , and blessed angels ; but all this is nothing to the blisse of being with christ . it is the presence of christ which is the heaven of heaven : without him heaven would not be heaven ; and with him , even hell would be heaven . whom have i in heaven but thee , saith david to god . what were these visible heavens without the sunne ? what were the empyreyal heaven without god and christ . by what hath been said , it appeareth that st. pauls desire of death , was not an extravagant passion , but a well grounded affection , nothing being more rational then that every one should most desire that which is best for him . oh let us learn to have the same estimation of christs presence , and then we shall have the same affection to death which st. paul had ! the queen of sheba said to sol●on , happy are these thy servants which stand ever before thee . but oh how happy are they that stand before , and are ever with thee , oh blessed jesus ! it was a devout speech of old bullinger , socrates gaudet sibi n●oriendum esse propterea , quod homerum , hesiodum & alios prestantissimos viros se visurum crederet : quanto magis ego gaudeo , qui certus sum me visurum esse christum servatorem meum , &c. secrates rejoyced at death , believing he should see homer , hesiod , and other excellent men , how much greater is my joy , who am sure , besides many holy men , to see my saviour christ , the eternal sonne of god in the flesh ? cercidas ( as we read in caelius rhodiginus ) told his friends on his dying bed , he left this life with delight , in an apprehension of enjoying after his death the company of pythagoras the philosopher , hecateus the historian , olympus the musician , and homer the poet . oh with what cheerfulnesse should we depart in the assured hope of enjoying not only the society of abraham , isaac , and iacob , but christ himself ! when the holy apostle st. peter was upon the mount with christ at his transfiguration , he cryeth out {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , it is good for us to be here . how much more reason have we to say of being with christ in heaven , it is good , it is best , infinitely best for us to be there . and therefore as moses went up to a mount to die , so we should gladly die , that we may go up to that mount where christ is . i end this : there want not many comparisons to be made in this kind , whereby death may be rendred desirable , but none so cogent as this . we should be willing to depart , because it is better to be at home then in a strange place : to be in a palace , then a prison ; in a paradise then a wildernesse ; at rest , then in labours ; and to be free from sin , then to fall into it . but much more willing , because it is farre better to be with christ , then abide in the flesh . 3. there is onely one part of the text behind , and that is the energy of this desire in the effect flowing from it , which is expressed in the beginning of the verse , i am in a straight betwixt two . what those {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} two things were , is easily found out by what hath been already said , as also by that which praecedeth and followeth , namely to live , and to die : to depart and be with christ , and to remine in the flesh . between these two , st. paul was straightned ; to wit , which he should make choice of , and according to the signification of the greek word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , was in such a perplexity that he knew not what to do ; like a beast that is put into a pound , or a people that are beseiged in a city . there is in every one of us ( nor was it extirpated in st. paul ) a natural desire of life ; in which respect it may seem strange that the apostle should be in a straight which of these to choose : but as on the one hand st. paul had that which was common with him to all men , a natural desire of life ; so on the other , he had that which was peculiar to him , and such as he was , strong christians ; a spiritual desire of death ; nor was this lesse fervent then that . no wonder if he were in a straight . there was in st. paul ( as there is in every good minister ) a love to his people the philippians , who were a part of his care , in respect of whom he very well knew how advantagious his life would be . i but this holy apostle had an ardent love to christ , which made him ( as all perfect christians do ) long to be with him ; yea , as it were impatient of death , and this put him into a straight . much like that which would ( to use zanchy his comparison ) afflict a tender mother and affectionate wife , when she is called upon to goe to her husband in some remote place , and withall to leave her children behinde her , when yet perhaps they are not able to help themselves . or ( to use st. bernards allusion ) which would distresse a begger , when being hungry , she is invitad to come into a rich mans table and refresh her self , but she must leave her unquiet child at the door . what the result of the apostles determination was , appeareth in the subsequent verse , namely , to be content to abide in the flesh . and it was iudicious , yea religious , since on the one hand the prejudice to him in living , would be only a retarding of his blisse in christs presence for a time : but on the other hand the danger to them might be great through his dying , by reason of the many false teachers which endeavoured to subvert their faith , and so destroy their souls , by which likewise would accrue dishonour to christ . so that charity to the philippians good , and zeal to christs glory , did at last weigh down the scale : but still it was not without much ado , many debating and perplexing thoughts which did arise from his earnest desires of enjoying him whom his soul loved . and now that the same desire which was in this holy apostle may be imprinted on our hearts , i shall briefly commend these following counsels . 1. let our affections be alienated from this world when the entangled bird would flye upwards , the snare puls it back : thus doth worldly love hinder us from mounting heaven-ward in our desires to be with christ . you have oft-times beheld the sorrowfull parting of dear friends , what delayes and teares , salutes and looking back , so loath are they to leave each other : thus must it needs be between the world , and him that is a friend of the world . ejus est in mundo diu velle remanere quem mundus oblectat , saith st. cyprian : he that is taken with , cannot but desire to continue in the world ; and it is a kind of death to think of parting with it , which he knoweth must be when death comes . and therefore said an ancient truly , the soul can never willingly be seperated from the body , till it be taken off from these worldly pleasures . 2. let no sinne have dominion over us . when the sting is plucked out of the serpent , it is not terrible , but amiable . st. paul hath told us , the sting of death is sinne ; oh let us pluck it out by repentance ! it is impossible for him who lyeth in sinne to live with christ : well may he be afraid to dye . indeed , if a wicked man desire to dye , it is out of ignorance and incogitancy , because he doth not rightly apprehend , or at least seriously consider what followeth after death . alas , it were far better for an impenitent sinner to live here , though in meannesse and misery , then to go hence , and be with devils in torment to eternity . oh let it be our care in life , to separate stnne from our souls , and then the separation by death of our souls from our bodies , will be a means of the union of our souls with christ , and consequently an object rather of joy then fear . 3. let our faith grow up to a full assurance . it was by faith that moses refused pharaohs treasures , and chose affliction with the people of god ; and by faith it is that we are enabled to contemn life , and desire death . those things which are so glorious in the worldlings eyes , are to faith contemptible , and those things which are so dismall when looked upon with an eye of sense , become amiable to the eye of faith : even death which is the king of terrours , is to a believer a queen of desires . that he who questioneth whether there be a life after death , or who doubts whether he shall partake of it , should be afraid to die , is no wonder . he that knoweth not what shall become of him when he goeth hence , may well be desirous to stay here . and therefore let us strengthen our faith in the promise of eternal life , and make our calling and election sure . 4. finally , let our love to christ be more and more enflamed . love is desirous of union , and if fervent , will break through all difficulties to the enjoyment of its object : friends delight much in each others society . what loving wife would not willingly be with her husband ? i , and go to him , though it be over the boisterous seas ? oh when shall i come and appear before god , was davids wish ; arising from his zealous love to gods presence in his sanctuary . come lord jesus , come quickly , is the voice of the church earnestly longing after his approach , because she dearly loveth him . and from this sweet spring bubled up that affectionate wish of an ancient : utinam essem cum christo meo , oh that i were with my christ ! mori timeat qui nolit esse cum christo , as st. cyprian excellently : let him be afraid to die , who would not be with christ ; to which he cannot be unwilling who hath a sincere affection towards him . thus let us remove out of the way those stumbling blockes of reigning wickednesse , and worldly love ; let us take to our selves the wings of faith in , and love to christ ; so shall we make haste in our desire to be dissolved , that we may be with him . having given a dispatch to the text , it now remaineth that i adjoyne a few words concerning this our deceased sister , whose remaines are to be laid up in the grave . and truly whither you looke upon her in her life or death , in her health or sicknesse , you shall find her a patterne of many graces . shee was the daughter and neece of two reverend ministers of the gospell , now with god ; and as i doubt not but shee had a religious education ; so shee retained the sweetnesse of that liquor with which shee was at first seasoned . that truly reformed religion of the church of england , wherein shee had been grounded and established : shee constantly professed , and in some measure practiced . shee was an affectionate wife ; a tender mother ; a prudent mistresse ; a friendly neighbour ; a virtuous woman ; and a devout christian . it pleased god of late to visit her with much sicknesse , which shee underwent with much patience , being often heard to say , shall i kick against my maker . in her last sicknesse shee was full of heavenly expressions by which shee gave testimony of the graces of god confer'd upon her . shee renewed her repentance and godly sorrow for her sinnes , for though she blessed god who had kept her from notorious sinnes , that shee could not but accuse her selfe for many neglects and infirmities , being much troubled yet shee had spent her time so ill , and not done that service for god shee ought . ardent were her longings after gods favour ; often saying , a reconciled god is worth all the world . shee testified her submission to gods dispose , by that sweet language , if it were gods will , i am content to live , but not else . her affections were much taken off from the world , for which reason . shee said ; shee was unwilling her children should be about her bed , least they should steale her heart from god ; and though shee had the world at will , yet shee accounted all dung that shee might win christ . it pleased god to suffer satan to winnow her , but her faith did not faile , and after some conflicts shee got the conquest , triumphing over him , bidding defiance to him , casting her self in an humble confidence upon the merits of her redeemer . finally , when shee was desired by her friends to forbeare much speaking least it should exhaust her spirits ; her reply was , can i spend my self better then for god ? with whom i trust shee now is , which since it is far better for her i hope it will not be too much trouble to her relations . let not her dear husband grieve inordinately , since shee is gone to her better husband christ . let not her affectionate aunt mourn immoderately , because shee is gone to her heavenly father . let none of her friends weep much for her , who is with her best friend ; rather let all of us learne to follow her in those virtues which shee practised that we may attaine that glory whereof i hope shee is possessed , whither he bring us who hath dearly bought us , iesus christ the righteous . amen . finis . notes, typically marginal, from the original text notes for div a45559e-1090 gen. 1. partie . 1. 2 tim. 4. 6. 2 pet. 1. 14 , 15. tertul. l. de animâ . c. 27. ambros. de bono mortis , c. 2. plat. in phad . cic. in tusc. ambros. ibid. aug. l. de spir. . & anim . c. 43. eccl. 12. 11. 2 cor. 5. 1. iohn 1. 14. 1 pet. 2. 11. aug. iob 14. 10. mic. 2. 10. luke 12. 35. partic. 2. 2 cor. 5. 6. rev. 14. 16. luk. 23. 43. 1 thes. 4. 17. rev. 6. 9. aug. l. de eccl. dogin . c. 79. id. de consid. mort. serm. 2. just . m. quaest. & resp. orthod 9. 75. greg. naz. in erat . caesar . macat . hom. 12. chrysost. in phil. hom 3. iren. adv. haer. l. 5. chrysost. ibid. jobn 14. 18. cypr. de mortal gen. 2. partic. 1. hier. turtul . luke 12. 36. cypr. ibid. greg ▪ mor. l. 5. c. 40. isai. 57. 2. 2 cor. 5. 4 quer. 2. vulg. lat. exod. 20. 12. luk. 2. 29. sen. ep. 24. cic. cypr. de mortal . sen. ep. cypr. de mortal . id. ibid. arab. heb. 1. 0. rom. 8. 17. prov. 8. 18. eph. 2. 6. rev. 3. 21. joh. 17. 24. rom. 8. 17. 2 tim. 2. 1● . rev. 3. 20. m●● . 4. 2. psal. 15. 10. psal. 73. 25. 1 king. 10. 8. bulling . mat. 17. 4. cael. rodig . l. 21. c. 44. see my sermon called the epitaph of a godly man . ver. 21 , 24. zanch. in l●c . bern. serm. 12. in cart . cypr ib. diad●ch . 1 cor 15. 56. psal. 42. 2. rev. 22. 20. cypr. ibid. mr abraham , and mr isaac calfe . the christians victory over death a sermon at the funeral of the most honourable george duke of albemarle, &c. : in the collegiate church of s. peter, westminster, on the xxxth of april m.dc.lxx / by seth, lord bishop of sarum. ward, seth, 1617-1689. 1670 approx. 64 kb of xml-encoded text transcribed from 20 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a67564) transcribed from: (early english books online ; image set 101920) images scanned from microfilm: (early english books, 1641-1700 ; 854:16) the christians victory over death a sermon at the funeral of the most honourable george duke of albemarle, &c. : in the collegiate church of s. peter, westminster, on the xxxth of april m.dc.lxx / by seth, lord bishop of sarum. ward, seth, 1617-1689. [2], 36 p. : port. printed for james collins ..., london : 1670. "preached and published by his majesties special command." imperfect: portrait of george monck, duke of albermarle, lacking. reproduction of original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng albemarle, george monck, -duke of, 1608-1670 -sermons. church of england -sermons. bible. -n.t. -corinthians, 1st, xv, 57 -sermons. death -religious aspects -christianity -sermons. funeral sermons. sermons, english -17th century. 2000-00 tcp assigned for keying and markup 2001-12 aptara keyed and coded from proquest page images 2002-01 tcp staff (michigan) sampled and proofread 2002-01 tcp staff (michigan) text and markup reviewed and edited 2002-02 pfs batch review (qc) and xml conversion the christians uictory over death . a sermon at the funeral of the most honourable george duke of albemarle , &c. in the collegiate church of s. peter westminster , on the xxx th of april , m.dc.lxx . by seth lord bishop of sarum preached and published by his majesties special command . london , printed for iames collinsat the kings-headin westminster-hall , m.dc.lxx . the christians uictory over death . i. cor.xv.57 . but thanks be to god , who giveth us the victory , through our lord iesus christ. whosoever he was who first said of wisdom ( or philosophy ) that it is contemplatio mortis , hath recommended a considerable document to the world. not that the continual poring and meditating upon death ( precisely and nakedly considered ) is a matter so much becoming a philosopher . but because the true theory of the consequents of death , is not only the most excellent , but also the most concerning part of humane knowledge . it is that theory , which influences the actions of all living men ; which steers their courses , and gives rules and measures to them in all their concernments . as , for instance . the true determination of the question betwixt the christian theory and others ( especially that of epicurus ) concerning the state after death ( the mortality or immortality of the soul , the account and iudgment after death , the resurrection of the body , and the rewards of eternity : ) will decide the questions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , good or evil , prudent or imprudent , brave or contemptible in the lives or actions of men. if death have dominion over the whole man , and if it be an extinction of the soul as well as a corruption and dissolution of the body ; if there be no rewards or punishments to follow , and could we be sure of all this ; then to deny our present affections and appetites , or to put our selves upon hazardous and difficult designs , upon the contemplation of something to betide us after death , is very imprudent , foolish , and ignoble . if on the other side , the end of this mortal life be the beginning of another state , a state of happiness or misery , to be dispensed according to the christian theory ; then to prefer things light and temporal , before those which are weighty and eternal , is beastly , sottish , and contemptible . it is the business of our most learned apostle , here in this chapter , under the comprehensive title of the question concerning the resurrection , to compare and to examine the christian and epicurean theories , in reference to the state of the vitâ functi . the corinthian ( epicurean ) philosophy had begun like a cancer , to eat out the doctrine of the resurrection , and here he labours earnestly to retrive it . he proves the truth of the christian doctrine , and ( because veritas est una ) in so doing he shews the falshood of the epicurean hypothesis . from the resurrection of christ he infers the truth of the general doctrine of the resurrection ; and for the truth of christs resurrection , he appeals to more than 500 witnesses . he shews the many absurdities of epicurizing under a profession of christianity ; and answers that fond objection about the manner of the resurrection , and the body that shall arise . he weighs the physical and theorical opinions , and the practical corollaries of them . the natural philosophy of one opinion is , that we shall die to morrow ( toti moriemur . ) of the other , that we must all live for ever . of these opinions , one tends to corrupt good manners ; the other to rectifie and ennoble them : one inclines and leads men to the work of the beast in man ; the other , to the work of the lord. the logick of one is this , let us eat and drink , for to morrow we shall die ; the inference of the other is this , let us be stedfast , unmoveable , always abounding in the work of the lord , forasmuch as we know , that our labour is not in vain in the lord. the epicurean imposture , by the assistance of a violent lust , an ungovernable rage , actuated and heightned by provocation , or inflamed by the spirit of wine ; may furnish out a hector to a duel ; and prompt him on to die as a fool dieth . but the foundation of great and heroical performances , the just and rational , the considerate and sedate , the constant , perpetual , and uniform contempt of death in all the shapes thereof , is only derived from the christian principle . this inspires passive valour into the hearts of men , and furnishes invincible martyrs for the stake ; this excites active courage , and equippes and furnishes heroical souldiers and generals for the field . to this the world is indebted for the glorious example of this day ; and to this we are indebted for this triumphal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the text ; o death ! where is thy sting ? o grave ! where is thy victory ? the sting of death is sin , the strength of sin is the law : but thanks be to god , that giveth us the victory , through iesus christ our lord. the words of my text resolve into two general parts . 1. a proposition or christian principle , god through christ giveth us the victory over death . 2. an inference to christian practice . 1. in reference to god , thanks be to god. 2. in reference to our selves , let us be stedfast , unmoveable . as for the inference , i shall only be permitted to conclude with it , and am forced to be very contracted in my observations . the proposition may be considered two ways . 1. objectivè and in thesi , and so it lays down the general case of believers , as it stands ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in the truth of nature , and so it gives us this universal theorem or observation , viz. every true christian is through our lord christ victorious over death . or , god through christ gives to every christian the victory over death . 2. subjectivè and in hypothesi , as it bears a part in st. pauls triumphant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and then it affords us this more restrained and particular observation , viz. through christ it is given to some believers , even here in this life , to attain to a setled contempt of death , enabling them to triumph over it . of these two observations very briefly . i. christ has procured to every true christian or believer the victory over death . now the assertion of the truth of this proposition , the explication and particular tractation of the causes , and the deduction , and enforcement of the consequences of it in reference to god and man , is so apparently the entire argument of the gospel , that it is needless , among christians , to insist on the proof of the observation : briefly ; the gospel hath delivered to us both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it . first , for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if either ( according to the doctrine of epicurus ) we suppose death to dissolve the soul , as well as to corrupt the body of a man ; or if the soul of a man shall survive , and death shall immediately enter it into a state of infelicity to be filled up , and eternized by a miserable resurrection under the stinging of a worm that dies not , and the tormenting rage of a fire that never shall be quenched . in either of these cases ( in the figurative language of the scripture , which speaks of death as of a person ) it may be properly asfirmed , that death is too hard for such a man , that it gets the victory , and holds the dominion over him . but if on the other side , the state of a man be advanced and bettered by his dissolution ; so that upon good consideration , it be desirable to him to be dissolved . if when death shall have done its utmost , the essential part of man , the man that is in man , shall be surviving , surviving in joy unspeakable ; to be compleated in a glorious resurrection , to be continued and increased to all eternity . then he who doth not perish by the hand of death , nor is thrown by it into a state of infelicity , but passes through death into endless life ; this man is properly victorious over death . now this is the effect and summary of the gospel , to this every part of it , one way or other , doth relate , it every where assures us , that this is the condition of every true believer , whosoever believeth in him shall not perish , i. e. shall not cease to be , ( much less do worse ) but have everlasting life ; viz. he hath the victory over death . secondly , again for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the whole series of this affair is per omnia causarum genera , from the first occasion of the difference , to the last performance of the victory , abundantly delivered in the gospel . this tells us , that by the law sin entered into , the world , and death by sin , ( i. e. death temporal and death eternal . ) so that the sting of death is sin ( or the consequent of sin ) and the strength of sin is the law. it tells us , that death reigned over all ; in as much as all men had sinned . that by the law no flesh could be justified , though it was ( in its nature ) holy , just , and good ; yet it was become the ministry of condemnation . that to take away the strength of sin ( which is the law ) god sent his son made under the law , to redeem them that were under the law ; that to disarm death by taking away the sting thereof , a he who knew no sin was made sin ; b that sin might not reign in us , and death might no more have the dominion over us ; that we might not c be under the law , but under grace , d he humbled himself to death , even the death of the cross. e there , he , ( his own self ) bare our sins in his own body ; f there he abolished in his flesh the law of commandments , slaying the enmity thereof ; g there , he blotted out the h hand-writing , and took it out of the way , nailing it to his cross. i there he died , that by his death he might destroy him , that had the power of death , even the devil . k there he spoyled principalities and powers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● ostentavit eos , triumphing over them in it . thus christ , the captain of our salvation , obtained the victory over death and hell , obtained it for himself , and for all his faithful souldiers and followers ; thus all of them have certitudinem objecti , every true believer is victorious over death in truth , and in rei veritate . but every one hath not in this life certitudinem subjecti ; this is not a general interest , to which men are entitled by christianity , but a special grace and priviledge , dispensed according to the peculiar prerogative of gods will and pleasure . though christianity , and a just power of contemning death may be reciprocal , yet christianity and the actual exercise of the contempt of death , do not by necessity evince one another . there are children of light which walk in darkness , working out their salvation with perpetual fears and tremblings . there are ( on the other side ) some , that having no charity , are yet so far transported as to give their bodys to be burned . there is a way that seemeth right unto a man , but the end thereof are the paths of death . so that the second observation is limited , and particular : viz ii. through christ it is given to some believers to attain in this life , to a settled contempt of death , and enabling them to triumph over it : this was the case of st. paul in the text , and the case of many others , he giveth us the victory , saith st. paul. to clear this observation , i ought to shew how christians come to obtain this priviledge , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( by and through christ. ) to perform this fully , it would be requisite to lay before you the doctrines of the merits of christ , and of the grace of god , and of the application of them by believers . but being restrained by the occasion , i shall only endeavour to shew , that christ ( and he indeed alone ) hath given his followers such a system of principles , as is apt and able to bring them to a rational contempt of death . now this he hath done , 1. by the theory which he hath left the world concerning the state of the vitâ functi ( or deceased . ) 2. by the assurance which he hath given the world of the truth of that theory . no other theory ( supposing it to be true ) is in its nature able and apt to bring men to this heroic state . no other dissenting theory is or can be true . annihilation and misery nature abhors , and the only ground of a rational contempt of death , is a just expectation to advance and better a mans estate by dying . this expectation arises only from a good conscience ; to reduce a man to a good habit of conscience , nothing is powerful enough beside the powers of the world to come , a right understanding , and a deep consideration of the pe●sonal rewards and punishments of the world to come . now the true theory concerning personal rewards and ●unishments , was first of all clearly delivered to the world by our lord iesus christ : for , 1. he it is that hath cleared the personal capacity of the rewards of the world to come . 2. he it is who hath delivered plainly and clearly the administration of the rewards themselves . 3. christ has cleared the capacity of personal rewards ; and this he hath done by his doct●ine concerning 1. the immortality of the soul , and 2. of the resurrection of the body . first , for the immortality of the soul. although the simple apprehension of spiritual beings ; the judging things contrary to the representation of sense ( as in the distance and magnitude of the sun , moon , and stars ; ) the forming universal pr●positions ; the reasoning and reflecting power of men ; the strugling betwixt the sensual and intellectual part of man. the lashes of conscience , in wicked men , always forecasting g●ievous things . although , these and many other indications of nature do evince , that there is in living men something incorporeal and immortal . and although beside and above these indica●ions , there are many passage in the law and the ●rophets , from whence the immortality of the s●ul may be concluded , ( in consequence whereof , both before and during the t●me of christ , all the sects of the iews , except the sadduces ; and ( i think ) all the philosophers , except epicurus , did declare for the doctrine of an immortality . ) yet it is truly said of christ , that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that he cleared or brought to light the doctrine of immortality . the opinions which ruled the world before him ( both of the philosophers and of the rabbins ) were not only false but pernicious ; they still made death the king of terrors , and were so far from establishing● that they overthrew the capacity of personal rewards and punishments after death . these are the consequences of all those hypotheses which either destroy the substance of the soul with epicurus ; or the individual permanency of the soul with the platonists , the peripateticks and the stoicks . or which assert the metempsychosis of souls , passing from men to beasts , or men , with the pythagoreans and many of the iews . and these were the imaginations which had possessed the world before the ministry of christ. if the soul were a crasis or harmony , a modus or motion of the body , it would then be dissolved in death , it would cease to be or sleep in the lifeless . atoms whereof the body was composed . but he hath taught us , that men may kill the body , and not be able to hurt the soul ; from whence it follows , that the soul is a distinct and permanent subsistence . if the immortal part in man were a delibation of the god-head ; or intellectus agens , or the soul of the world , and upon death were back again refunded into them ; the individual nature would be destroyed ; but he hath taught us , that this is still preserved , that the souls of abraham , isaac , and iacob , are distinctly preserved in the hand of god. if souls did transmigrate from men to beasts , or from one man to another , who could be rewarded ? pythagoras , or euphorbus ? he hath instructed us , that the soul doth not shift and flit from one body into another , but in their departure , when they go hence , they pass into everlasting habitations . lastly , he hath informed the world , that not only the souls of the righteous , but of the wicked also , are immortal . that as the soul of lazarus , so also the soul of dives , was permanent and existent after death . thus christ hath cleared the doctrine of immortality , and ( in respect of the soul ) the capacity of personal rewards . 2. moreover , to fill up and c●mpleat the capacity of the whole person , and so render it intire , he hath delivered to the world the doctrine of the resurrection of the body ; namely , that the time is coming when death shall be finally swallowed up in victory . that he himself shall then descend from heaven with a shout ; with the voice of the arch-angel , with the trump of god , and the dead shall rise . that the dead in christ shall rise first . that what is sown in corruption , shall be raised in incorruption . that all men shall rise with their own bodys , both just and unjust ; that the hour is coming● that all that are in the grave shall hear his voice and come forth . that the sea shall give up the dead which are in it ; and death and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall deliver up the dead which are in them . that those that have done good , shall go into the resurrection of life ; and those that have done evil , shall go into the resurrection of condemnation . thus hath our lord christ cleared the principle and foundation of a generous contempt of death , by bringing to light the capacity of personal rewards in the world to come . but , 2. he hath clearly delivered the whole method and administration of rewards themselves , inchoate and particular in our decease . 2. vniversal , consummate in the great day of retribution , at the time of the general resurrection . in the gospel we are taught , that immediately upon our dissolution , the souls of the righteous enter into a state of happiness , and the souls of the wicked into a state of infelicity . for the former , to be dissolved is to be with christ ; for the latter , to die is to become miserable . say to the righteous , it shall be well with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they die in the lord , they rest from their labours , their works follow them . say to the wicked , it shall be ill with him ; the other is comforted , but he shall be to●mented ; lazarus died , and immediately was carried by angels into abrahams bosome ; the rich man died and was buried , and presently we find him in hell , in torments . but the great and final distribution of rewards , the circumstances and intire oeconomy of the general judgment , as it is delivered only , so it is delivered punctually , and exactly , in and by the gospel . this tells us , that god hath appointed a day , wherein he will judge the world. that christ is ordained of god , to be iudge both of quick and dead . that he shall come in the clouds , and every eye shall see him . that the powers of heaven shall be shaken , and then shall appear the sign of the son of man in heaven , and they shall see him coming in the clouds with power and great glory . that he shall send his angels , with a great sound of a trumpet , and they shall gather together the elect from the four winds , from one end of heaven to the other . that he shall sit upon the throne of his glory . that all nations shall be gathered before him ; we must all appear before his judgment seat , to answer for the things done in the body , whether they be good or evil . that he shall separate the one from the other , as the shepherd divideth the sheep from the goat , that the books shall be opened , and the dead shall be judged out of those things which are written in the books . that every secret thing shall be brought to light , the secret counsels of the heart , the hidden works of darkness , shall be revealed , and he shall render to every one according to his deeds . that this sentence shall be pronounced , upon the blessed , come ye blessed of my father , &c. and this upon the cursed , go ye cursed , &c. finally , that upon the sentence given , the righteous shall enter into joy unspeakable and full of glory ; and the wicked shall pass into a state of everlasting torment , where shall be weeping , and wailing , and gnashing of teeth . these are those powers of the world to come , whereof the apostle speaks . as there are movimenta mechanica ( mechanical powers ) whereby the motion of bodies is excited and regulated ; so rewards and punishments are movimenta spiritualia , those spiritual powers , which excite and regulate the motions of the soul ; and that which gives to these their utmost force and moment , is this consideration , that they are to be eternal . this consideration is able effectually to affright men from base and ignoble actions , and to inspire them with noble and heroical designs , to raise them above all worldly things , and bring them to a rational contempt of death ; and this is that theory which christ hath delivered concerning the state of the vitâ functi . but secondly , christ hath not only delivered , but he hath also assured the world of the truth of this theory . he confirmed the truth of his doctrine , the divinity of his precepts , the certainty of the rewards , and punishments of the world to come , the infallible performance of his promises , and his threatnings . not by giving the world a set and series of imaginary principles of vain philosophy , and science falsly so called , engendring strifes and everlasting disputations . not by bare assertions , and confident repetitions only , as did the epicureans of old ; and as is the manner of some in our daies , who have taken up their principles amongst our selves not by phantastical obscure ratiocinations , concerning numbers , vehicles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the like ; but by evidences plain and convincing , by proofs sensible and experimental , partcularly accommodate to the eviction of the truth of the matter in question , and to the conviction of all mankind ; by raising lazarus and others from the dead , he at once gave an experiment of the immortality of the soul , and of the resurrection of the body , of the capacity of eternal rewards and punishments . of all his doctrines he gave infallible , sensible , undeniable proof , by the purity of his precepts ; the sanctity of his life ; the testimony and witness of his death . by fulfilling all the prophesies concerning him ; by his predictions and his miracles ; by a thousand several instances of supernatural wisdom and power ; by his glorious resurrection , his visible ascension ; by sending down the holy ghost on the apostles ; by enabling his disciples and his followers to work signs and wonders ( in one word ) by innumerable arguments . thus the captain of our salvation , the author and finisher of our faith , hath cleared the foundation and principle of heroic actions , in exhibiting to the world , the grounds and causes of a just and rational contempt of death . and now , blessed be his holy name , who by his grace , applying those principles to the hearts of the professors of christianity , is pleased in all ages to raise up christian heroes for a testimony to the energy of his eternal gospel . and in particular , blessed be his name , who in our time , and in our nation , hath been pleased to raise up that great and most honourable person , the illustrious george duke of albemarle , that great and most eminent and uniform despiser of death ; that glorious performer of heroic actions . concerning whom i am obliged ( though very briefly and scantly ) to speak his country the source of many gallant men . his extraction from a generous , ancient , eminent family ; his early addiction to arms , the school wherein he was trained ; the degrees by which he ascended , his youthful essays , his virile performances both at sea and land ; in forreign countrys , in england , ireland , scotland , ( all memorable , and such as will be great in story ) shall not detain you . the little which i intend to speak , shall take its epocha from that time , when god was pleased to raise him up to be our deliverer , to call him forth and show him openly upon the theater of the world ; making him a spectacle to angels and to men . since this time , if we shall well consider him , in every circumstance , i conceive i may , without flattery or partiality pronounce ; 1. that a greater action hath not been performed , than that of the restauration . 2. that a greater person than he , concerning whom we are speaking , hath not b●●n : produced in many generations ; and these are the two things which i shall propose to your observation . to enter into the places of rhetorick , and to expatiate in a formal panegyrick , were to violate your patience , and offend the manes of him , to whom we perform this parentation . he was a man great of performance , little of speech , no lover of wast words , or fine composed orations , but a great affecter of what was short and plain , easie and inaffected . in compliance with this character of him , i shall briefly and plainly intreat you to consider , that for a man to exert an heroical performance , two things are requisite . 1. there must be the exercise of vertue , ( prudence , fortitude , iustice , temperance , and their subordinate vertues ) in an eminent manner : and 2. there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , something divine and extraordinary . an eminent opportunity , an object arduous and honourable ; and a success that may have in it an evidence of something supernatural . consider how all these circumstances were combined and constellate in that marvellous work of the restauration . 2. moreover , seeing that honor est in honor ante , and lies in the apprehension of spectators , who alwaies have one eye on the prosperity , as well as an anoth●● 〈◊〉 the merit of a person ; and who do not give a final judgment , ante obitum supremaque funera . therefore to estimate the greatness of this person , i shall intreat you to consider , 2. the perseverance of his vertue , 3. the felicity wherewith it was attended . 1. for the glory of the restauration . the greatest advantage of honour ( with god and man ) which can befall a military person , is not to slay his thousands , or his millions , but to be made a repairer of the breaches of his country , and a restorer of paths to dwell in : for this there must be opportunity ( if there be no breaches , there can be no repairer , ) for this , god gave him opportunity . how great , alas ! were the breaches , how gaping , how desperate were the wounds of these sinful , miserable nations ? hell had broke loose upon us , and confusion had obtained and held a dominion of 20 years . the flower of our nobility , gentry , &c. cut off by the sword of the rebellious ; how were the mighty fallen ! i may not stand to make a gradation of our miseries , — quanquam animus meminisse horret — yet i must repeat it , the king and the priest ( the best of kings , a most excellent prelate ) fell under the swords , rather under the axes of an impious rebellion . the sun was turned into darkness , the moon into bloud , the stars thrown from their orbs. our religion abolished , our foundations overturned , our laws abrogated . the government of church and state dissolved , the governours banished , imprisoned , murdered . instead of religion ; atheism , and infidelity , fanatick rage and wild enthusiasm : instead of liberty and property , the voice of sequestrations and plunders , decimations , transportation , imprisonment , were heard in the land. our kings and our princes were among the gentiles , the law was no more , the prophets received no vision from the lord. how often did his majesty attempt a restitution ! how often was he disappointed ! he came to his own , but his own received him not : they said , this is the heir , come let us kill him , and the inheritance shall be ours . god permitted them to fill up the measure of their iniquities , to baffle every attempt for a restitution . he suffered them to ride over our heads , tinkers , and coblers , and draymen , &c. to become lords over his inheritance . and now behold a wonder of providence and mercy , behold , we said our bones are dry , our hope is gone , we are clean cut off . when presently and unexpectedly , the glory of the lord appeared for our deliverance . re , summa stante tegulâ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as it was with gideon , iephtah , samson , and other heroes of old , the spirit of the lord came upon this great captain . it prompted him to an heroical design , it filled him with prudence , fortitude , iustice , temper , and sobriety , to an heroical degree . immediately he was not disobedient to the heavenly motion , but he forthwith proceeded to the performance of actions able to justifie the belief of a divine assistance . by a deep prudence , and an impregnable taciturnity , he confounded the wisdom of the wise , and he put to shame the pretended spirit of the fanatical enthusiasts . he hampered the crafty in their own snare , in the net which they laid for others privily , was their foot taken . such was his courage , that though an host of men were prepared against him , yet he did not fear . audite posteri ! if my voice would reach it , i would speak to the generations which are to come . by his courage and his prudence , himself ( at first alone in the design ) without any confidents or correspondents , being then in an unsure conquered country ; friendless , moniless , unarmed , and unprovided . taking to him the help of a few cold streamers , in the compass of a few weeks , without the expence of one drop of bloud , he scattered the invincible armies and armadoes of the rebellious , which had so long subjugated these nations , and made themselves terrible to their neighbours . he reduced into obedience all the cities , towns , castles , forts , armies , navies , magazines , of england , scotland , ireland , and our foreign plantations . he broke the heart of rebellion , tore up the roots of anarchical tyranny , and of fanatical usurpation . by temperance , vigilance , and strenuous activity , god blessing his endeavours , he brought all things into his power . and when he had them there , when these nations trembled under ambiguous expectations , and the wondring world were gazing and conjecturing which way the moment of his prodigious fortune would incline him ; he chose the way of conscience and religion . the fatuous glaring lustre of a prosperous usurpation could not seduce him . but imbracing the well-weighed dictates of a sober , solid , christian understanding , he sacrificed all his acquisitions to honour and justice , plainly heroical and divine . he restored to every man his own ; to the king he restored the throne of his royal predecessors ; to the nobles their honours and ancient priviledges , ( tribute to whom tribute , fear to whom fear , honour to whom honour belonged . ) to the whole nation he restored their religion , their laws , their liberties , their properties , ( and to some of the regicides he repaid their due . ) thus was god pleased by the ministry of his hand ( at a time and in a manner unexpected , by a surprize of grace and bounty ) to turn our captivity as the rivers in the south , to fill our mouths with laughter , and our tongues with joy . o that men would therefore praise the lord for his goodness , and ( by their gratitude and obedience ) declare the wonders of this heroical transaction , surely here was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this was the lords doing , and it will be marvellous in all succeeding generations ; he it was that sent redemption to his people by the hand of this great leader , as of old he did to israel by the hand of moses . concerning this whole transaction i shall only say , it cannot be parallel'd out of the rolls and records of the generations which are past , and it will be remembred and admired in the generations which are to come . this was the state of that glorious action . 2. in the next place , towards an estimate of his person , be pleased briefly to reflect upon his demeanour afterwards ; consider how all his following actions were answerable to this grand leading performance , and were in their kind great and heroical . did ever any person ( after so great an action ) exceed him in the temper and sobriety of his mind , or in the dutifulness , usefulness , the strenuous labour , the constancy and final perseverance of all his following performances ? after that ( by the mercies of god ) the publick affairs were composed , and by the bounty of his gracious and grateful soveraign , his own private affairs were setled . did he use any insolencies ? offer at any extravagancies ? attempt any exorbitancies ? side with any factions ? make any intrigues ? cherish any resentments ? nay , but entirely and absolutely , ( without any the least reserve , ) he devoted himself to the service of his king and country , and to the support and preservation of those great interests of church and state , which god by his ministry had restored . riches and honour did not corrupt and soften him to ease and luxury ; they did not abate , but animate and inflame his courage and his industry . he did not say , soul take thine ease , thou hast goods laid up for many years , eat , drink , and be merry . he did not say , let others labour , and let others fight , let me enjoy my self a little before i go hence , &c. but on the other side , if ever any living man did studiously decline employments , because they were easie ; and offer himself to others , because of their difficulties ; embracing with a greedy magnanimity the very labour and danger of them , certainly he was that person . to omit the industrious execution of his other offices , wherein no man could exceed him , the vigilant and laborious performance of his place of general , which obliged him to a constant , perpetual care of all his majesties forces , and to a vigilant eye over all the nation ( and the like . ) when god was pleased to send upon the cities of london and westminster that tremendous plague , and every one by an eager flight withdrew themselves from the danger , how earnestly did he petition that he might stay at westminster ! there he staid , and by the exceeding hazzard and indefatigable labours of his person , and by a pious , timely , prudent erogation of his charity , he was a succour and support to a languishing nation , a dying people . when the war grew to an excess of fierceness , how promptly and desirously did he profer himself to the engagement ! i need not stand upon this argument , non ignota loquor . this was his disposition , this was his practice , such was his constant behaviour to the last . no man ever exceeded him in the perseverance of his merit . 3. to compleat the estimate of his person , it remains that we speak a word of his felicity . 1. the experience that he had of it in this life . 2. the hope of his injoyment of it in the other . 1. as for his temporal felicities ( received at the hand of god ) they may be reduced to three orders , 1. personal . 2. domestical or oeconomical . 3. popular , or political . 1. that great things might be done by him , god was pleased to bestow upon him great endowments ; many and great deliverances , great and glorious successes . notwithstanding the undervalue of some who think themselves the wits , non est magnus cui non fuit ille magnus . god had bestowed upon him , a large understanding , a deep judgment , a capacious and a retentive memory , an admirable faculty of dispatch of business , a strong compacted body , a solid mind , not apt to be elevated or depressed , an invincible courage , a sedate and uniform contempt of death . each of these hard to be equalled , all together never to be exceeded . to reserve him for honourable and great performances , he bestowed upon him a thousand eminent , and great deliverances ; i believe there is hardly any man living , who had been more often or more dangerously ingaged , yet ( i have often heard him say that ) he was never considerably hurt , or wounded , god covered his head in the day of battel , and in time of danger he whelmed him under the hollow of his hand . st. paul gives the corinthians a catalogue of the perils from which god had delivered him . he fil'd up and vastly exceeded the catalogue of st. paul. from perils of robbers , from perils from his own country-men , from perils among strangers , from perils in the city , from perils in the field , from perils in the sea , from perils among false brethren , from perils by the plague , from perils by war , from perils of assassination — from perils innumerable , the lord delivered him . to set upon him his own stamp and signature of honour , god blessed his counsels , and gave a wonderful success to his endeavours . no age can equal that success of the restauration ; he never felt into any great disaster in his profession ( which is the common fate of great commanders ) and even where the issue of the whole matter hath not been very prosperous , god hath ordered his part so , that he hath come off with immortal honour and reputation . such was his personal felicity . moreover , god blessed him in his oeconomical relations , he was certainly the best husband in the world , and he received the requital of faithfulness and love , they twain were loving in their lives , and in their deaths they were not divided . he was the best father in the world , and god was pleased to bless him with a son of eminent abilities , of body and mind , fitted for the support of his honour , and the continuance of his name and family . he lived to see him entred into the service of his country , ( as hanno entred hannibal , against the romans , so ) he entred him in the loyal antifanatical house of commons . he lived to see him disposed of in a very honourable marriage , seasoned by himself in the principles of vertue , and religion , honour and deep loyalty , disposed to follow him in the ways of honour which himself had traced , and in gods due time to become a support and ornament of his country . lastly , god blessed his endeavours with honour and acceptance of men , of all that are good and honest in the land , from the king that fitteth upon the throne , to the meanest beggar in the street . the souldiers looked upon him as their father , and were ready and ambitious to live and die with him . the body of the people loved and honoured him , nay ( god forgive them ) they believ'd and trusted in him . they thought he could do all things , ( as martha said unto christ , lord if thou-hadst been here , our brother lazarus had not dyed ) how oft hath it been said by common people , if the general had been here , the city had not been burned ? he was the favorite of the parliament , the dearling of both houses , they confided in him , they loved and revered him . and his love was reciprocal . his heart was upon them for their religion and loyalty , he mourned for their divisions ; exceedingly laboured the uniting of both houses , and the continuance of this parliament . but incomparably beyond all his other worldly felicities , was the constant , uninterrupted , ardent affection of his soveraign lord and master . he conferred upon him riches , and honours . he cherished him in his royal bosome . he pursu'd him with perpetual ardors without intermission or abatement . no shadow of suspicion , no cloud of iealousie , no qualm of satiety arose , from the first moment of his services , to the last moment of his life . nay , his love to him is stronger then death , his affection follows him after death , in a paternal tenderness towards his son. in the glorious parentation of this day ; what can a pious prince do more then to deliver his remains to be deposited in the sepulture of the kings of england , and his renown to be preserved in the memorials of all posterity ? these are some few instances of the favour god shewed to this great person in this world. it is true , that all worldly felicities in this life are not to be valued without the hopes of his felicity in heaven ; i shall speak therefore one word of that , and so conclude . 2. here indeed we are in loco lubrico , concerned to be reserved and wary ; what shall we say ? or what shall we not say ? we know the hard censures of fanatical , factious , disappointed , envious persons ; but i know likewise , that we have not so learned christ. in all that i have spoken , or shall speak concerning him , i would not be understood to pretend , that he was exempt from humane failings , and infirmities , quisque suos patimur manes ; but his vertues were great and eminent , his merits known to all the world . surely he had no failings comparable to the envy and ingratitude of his detractors . moreover we have a gratious god , a merciful redeemer , an high priest sensible of our infirmities ; and we have reason to believe that his infirmities were washed away by the blood of iesus . what we have seen and heard , we may be admitted to speak , and i have had the honour to be ( in some measure ) a witness of his conversation . for the last 7 years ( at least ) of his life , i had the honour and happiness of a free conversation with him . towards his latter daies ( especially since his bodily infirmity began to prevail upon him ) my addresses were more frequent then before . when i had opportunity , i waited on him in the country ; when i perceived the approaches of death , i attended him carefully and often . i was with him in his agonies , i assisted in his last christian offices ; i heard his last words , and his dying groan . utì imperatorem decuit , i saw him dye erect in his chair . and lastly , i had the honour to close his eyes . this i speak , not to boast of the particular honour which he was pleased to do me ( his conversation was universally such , towards all mankind , humble , easie , and familiar ; i am perswaded that hardly any did ever exceed him in this part of the greatness of his mind , he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the self same person in every position , never depressed , never elated by his fortune ) but i mention these particulars only ad faciendam fidem . in reference to the duties of the second table , his performances were so eminent in all relations , that the mention of them is needless . tell me , all ye that would detract from his honour , was he not an incomparable subject , husband , father , friend , citizen , commander ? i shall only speak a word in reference to the first table . his religion did not indeed consist in talking , canting , boasting , ( of priviledges or atteinments ) censuring , or disobedience . but it was solid , real , and substantial ; and it had these marks . through all the varieties of his life , he adhered constantly to the true reformed protestant profession , and was a lover of the doctrine , discipline and government of the church of england . he was a great detester of sacriledge ; he hath often told me with ioy and resolution , that he never had or would have in the compass of his estate , any part that had ever been devoted to pious uses . he was constant in attendance on religious duties ( prayers , sermons , &c. ) and would not depart hence without the viaticum christianorum , the communion of the body and blood of his redeemer , which he received with all the testimonies of penitence , devotion , and comfort . he discovered alwaies an awful reverence towards the majesty of god , and an abhorrence towards the profanation of his name . as for the truth of the graces of a christian spirit , the surest time to judge of them is the time of trial ; the time of the greatest trial , is the time of sickness and the approaches of death ; and in reference to these , i am perswaded that , if self-denial and resignation to the will of god ; if patience and meekness , and a deep humiliation under the mighty hand of god. if a promptness to die and a desire to be dissolved . if a conscience satisfied and rejoycing , in the discharge of duty towards god and man. if faith in christ and a comfortable hope of salvation . if freedom from terrors and scruples , to which even good men are liable . if all these ( sealed with a clear and perfect understanding to the last moment , and with a gentle , placid and decorous exit ) are any grounds whereby to judge of a christians estate in reference to the world to come , then the world hath reason to be perswaded of the happy condition of this great person . as he was not an ordinary person : so his trial was not the ordinary trial of men , it was not in outward matters , but in his body ; his plague was the plague of the heart , without a metaphor : i saw his heart opened , and upon sight of what was there , it was generally concluded , that there was the seat of the distemper whereof he died . his visitation was tedious and long , in 12 months space he very seldom slept , or took any rest within his bed , but suffered all that while an internal painful strangulation . he bore all this with an heroic patience and meekness without murmuring , or complaining ; as a lamb that is dumb , so opened he not his mouth . he would not indeed hasten his release , but he rejoyced when he saw it coming ; about three days before his death he foretold the time of it plain enough , with joy and satisfaction ; two daies before it , he told me , that no man in england ( that was his word ) was more willing or more desirous to die then himself . that he had discharged his conscience to god , his king , his country . that he hoped he had left his son setled in a good condition , and that god had a blessing for him ; and he hoped that he ( himself ) had made his salvation sure . the evening before his death he said several times , that that day had been better than any of his former , and that the next day he should be better then he had been in all his life . from whence we all concluded , that the next day would be the day of his departure , which happened accordingly ; for about nine of the clock in the next morning ( soon after he had been recommended to god in the prayers and offices of the church ) he fell into a short agony of the duration of about two or three minutes , he gave one inward groan , and a little subsiding in his chair , he gently and placidly yielded up the ghost . this was the exit of this illustrious person ; when his heart and strength failed , god was the strength of this heart , and we have reason to hope and to believe , that he is his portion for ever . that his eminent contempt of death ( so remarkable to all the world ) was drawn from the christian principles . so that he sang within himself st. paul's epinikion , o death wherefore i conclude with st. paul's inference , let us give thanks to god who giveth us the victory , let us give thanks to god who hath given us the great example of this day . let us run with patience the race that is set before us , looking up to jesus the author and finisher of our faith , let us be stedfast , unmoveable , alwaies abounding in the work of the lord , forasmuch as we know that our labour is not in vain in the lord. finis . notes, typically marginal, from the original text notes for div a67564-e160 joh. 3. 16. rom. 5. 12. ibid. rom. 3.20 . gal. 4.4,5 . a i cor. 5. 2 b rev. 6. 14. c rom. 6.14 . d col. 2.14 . e phil. 2.8 f pet. 2.24 . g ephes. 2.15.16 . h col. 2.14 . i heb. 2.14 . k col. 2.15 . 1thes . 4 . act. 24 . ● joh. 5. 2● ●p●c . 20.14 ●● . 5. 29. 〈…〉 .10 . ap●c . 10 . apoc. 1.7 . mat. 24 . ibid. 31 . mat. 25. 3. ibid. 32 , ●poc . 20.12 . cor. 4. 5. ●●m . 2.9 . ●cor . 11 . 〈…〉 .11.21 . preparation for death being a letter sent to a young gentlewoman in france, in a dangerous distemper of which she died. wake, william, 1657-1737. 1687 approx. 75 kb of xml-encoded text transcribed from 85 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a66253 wing w253 estc r5512 12635776 ocm 12635776 64860 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a66253) transcribed from: (early english books online ; image set 64860) images scanned from microfilm: (early english books, 1641-1700 ; 337:25) preparation for death being a letter sent to a young gentlewoman in france, in a dangerous distemper of which she died. wake, william, 1657-1737. [3], 155, [8] p. printed for richard chiswell ..., london : 1687. attributed to william wake. cf. halkett & laing (2nd ed.). reproduction of original in bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng death. death -religious aspects. 2004-11 tcp assigned for keying and markup 2004-11 aptara keyed and coded from proquest page images 2005-01 judith siefring sampled and proofread 2005-01 judith siefring text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion preparation for death . being a letter sent to a young gentlewoman in france , in a dangerous distemper , of which she died . numb . xxiii . 10. let me die the death of the righteous , and let my latter end be like his . london , printed for richard chiswell , at the rose and crown , in s. paul's church-yard . 1687. advertisement . could either my desires , or endeavours have prevailed for the suppressing of the following letter , it had been buried in the same grave with her to whom it was address'd . but being fallen into the hands of her relations after her death , many copies were dispersed before my return into england , and thereby a necessity put upon me either to publish it my self , or to have the dissatisfaction of seeing others do it , for me . this being the true account of the edition of this short treatise , i shall need the less apology , if there seem nothing in it for which it should be exposed to a publick view . it was writ as a private letter , to a person of more piety , than curiosity ; and without any prospect ; nay i may add more , upon an assurance that it should never come to any ones sight but her own . and therefore it ought not to be wonder'd if it appear with all the plainness and freedom , which an epistolary stile and character required . for the rest , as i can sincerely profess that it was no principle of vanity that led me first to write it , so much less does any such motive induce me now to publish it . it was to serve a greater and better end , i both then did , and now do design it : and if those who shall hereafter peruse it , do it but with the same piety that she did for whom it was composed , i am perswaded neither they nor i shall have any cause to repent us of our labour . paris april 25. s. n. 1684. madam ▪ the address i here make you , how meanly soever i have performed it ; is yet so suitable to your circumstances , and so well befits ▪ my character ; that i make no doubt but you will accept it with the same charity that i have designed it . and therefore instead of making apologies for my undertaking , i will rather send it to you with my hearty prayers , that those few directions i have here put together , may be as truly useful to you , as i do assure you they were really by me intended for your service . you are not , madam , to expect in this short draught any thing but what you have often already heard , and , i perswade my self , have long practised . religion is none of those things that change with the fashion , and accommodate themselves to the mode : and though we have of late met with some who have endeavoured upon the foundations of christianity to erect a new scheme of court-divinity , by making the way to heaven both broader and smoother than it is : yet both the projectors and those that follow them will sadly find themselves mistaken in the end ; when the one shall perish for betraying their master , and the others be condemn'd for not rejecting their innovations . but , madam , if you find nothing new in the matter , i am sure much less will you have any thing in the stile and method , but what is plain and easie . in such discourses as these , he seems to me to speak most properly , that expresses himself most clearly . some things indeed i should have added ; others have changed , and have dress'd the whole with greater care ; but i had little time , and much other business , which i am sure you know to be more than pretence . the rules yet i am confident are sound and useful , and may as they are , serve your devotion ; but if your abundance of better helps frustrate that design , yet at least you will be pleased to esteem it an undoubted testimony of that sincerity with which i am , madam , your most humble , and most obedient servant , w. w. introduction . there is nothing hath proved more fatal to that due preparation we ought to make for another life , than our unhappy mistake of the nature of this . we are brought into the world , children , ignorant ▪ and impotent ; we grow up in vanity and folly ; and when we come to be men , we are but very little more prudent and more considerate . the whole of our reflections terminates in this , what course we are to take to pass our time ; some to get , others to spend their estates ; and when interest or inclination , friends or fortune have determined the choice , we are then entred in , and our remaining business is to pursue this end to the best advantage , for our present ease and our future establishment . thus are our thoughts and our desires wholly tied to this world ; we vainly project a settlement in it , nor look we any farther than the little interests and employments thereof engage us . 2. i am sure , madam , i need not say much to convince you , who have had so many opportunities to settle this reflection upon your own experience , and who , i am perswaded , have so profitably employ'd them , that this is the just character of the far greater part of mankind : and for the unhappy influence of it to the decay of christianity , i think it is not to be doubted that 't is the tying of our affections so much to this world , that above any thing indisposes us to think of another . whilest we set up our hopes and our establishment here , we either altogether forget , or at least do not so vigorously consider , that god has provided another and better place for us , whither we shall in a very little time be transferred by him , and for which therefore the great affair of our whole lives now should be to provide . 3. is it possible to be imagined that we should see such numbers engage their lives and labours , some to heap together a little dirt that shall bury them in the end ; others to gain an honour , that at best can be celebrated but by an inconsiderable part of the world , and is envied and calumniated by more than 't is truly given ; most to pursue the pleasures ( as they call them ) of their natures ; which begin in sin , are carried on with danger , and end in bitterness ; and scarce one that troubles himself about the blessings of heaven , or at least lives as if he did so ; would men seriously perswade themselves that they have here no abiding place , no city to dwell in : but are only in their passage to the heavenly jerusalem , their city which is above , where alone true happiness is to be found , and upon which therefore their thoughts and their endeavours ought chiefly to be employed . 4. can we behold the vices and debaucheries of many ; the carelessness and irreligion of almost all ; and believe that the christian world is seriously convinced of those great truths their religion teaches them of a future life , and a vast eternity of rewards and punishments , according as we observe or neglect the duties it commands in this ? 5. how shall we believe that those men are perswaded of the true business of this life , that 't is the time of tryal , that god has thrown us into this world as into a circle , to exercise our selves in it , and receive the crown if we come off with victory , who so shamefully decline the combat ; and are so far from obtaining the victory , that we are scarcely to be brought but even to do any thing towards it . 6. in a word ; were it possible that the thoughts of eternity , but especially the near approaches of it , by a mature age , a crasy constitution , or a violent sickness , should amaze so many as we find it does , make them so unwilling to go to christ , and receive the reward of their labours ; had they ever truly considered all these things ; and not rather with old simeon sing their nunc dimittis , with comfort and assurance ; and cry out with s. paul , phil. 1. 21. to me to live is christ , and to dye is gain ; and again , v. 23. i have a desire to depart and to be with christ. 7. were i now , madam , to deal with any other than your self , these and the like considerations would engage me , before i entred on the following prescriptions , to dispose your mind to a reception of them , by shewing you the great interest we have in eternity ; that our lives are uncertain , to be sure cannot be long here , and that therefore we ought to hasten all we can , before it be too late , to examine our souls , and provide for futurity . that all the little objects we now pursue , for which our ease , our conscience , nay our very religion it self is sacrificed by us , are but vanities and trifles , neither worthy in themselves , nor satisfying in their enjoyment ; but , madam , your vertue , and your prudence , make all such preparations unnecessary formalities , and instead of opening the way to the following address by such insinuations , i ought rather to apologize for my indiscretion in the whole undertaking , which your piety prevents , and which your dayly ▪ practice shews you already to understand beyond any thing i am able to offer for your assistance . 8. nevertheless since it has pleased god to an excellent natural disposition to add yet other obligations , and by the troubles of this life to draw you to himself ; to shew you worthy of his favour , and i trust more highly to reward you in the next ; be pleased to give me leave this way to congratulate with you those evils , which so many are wont to lament , and which no one more sincerely wishes ( if it please god ) to see you free from , than my self ; and as you have done me the honour to command my attendance whilst you were with us here , pardon me if i intrude upon your meditations a few of my most serious reflections , to supply my absence ; and be a testimony of that real respect wherewith i honour you now in your retirement . chap. i. of contentedness under your condition . tho' i am infinitely distant from that excellent perfection which made the primitive christians glory in their tribulations , and st. paul rejoice in that sting in the flesh which god had given him as a peculiar blessing from above ; yet is it really some satisfaction to me , that i am not now wholly liable to that censure , which is so usually made on these occasions , that 't is easie for any man when he is well to give advice to them that are not . it hath pleased god , for the rashness perhaps of my usual discourse , to make it at present very uneasy for me to speak at all . i cannot but acknowledge his mercy in the admonition , and if it please him altogether to silence me , so , that i shall not only , as now , speak with difficulty , but wholly ▪ be disabled to open my mouth , to any articulate utterance , yet i hope he will give me grace even in my thoughts to praise him ; to consider the justice of his proceeding with me , and to implore his pardon of what my sins have justly deserved . 2. it cannot be deny'd but that this is an exercise of the most difficult nature , and the apostle himself confesses even where he most exhorts us to an acquiescence in it , that no chastening for the present seemeth to be joyous , but grievous ; yet considerations there are that are able to alleviate our greatest miseries , and make us , if not come up to the character of those who rejoyce in tribulations , yet at least satisfy the duty i am now recommending , of being patient and contented under our sufferings . 3. and the first of these both in our practice and this discourse ought to be , to look up to that hand that inflicts them . it is our great unhappiness when any calamities fall upon us , that we are uneasie and dissatisfied ; and our whole business and project is , how to remove them , not to consider from whence they come . sometimes indeed , if the cause be visible , we discourse of it as of a chance or a misfortune , but we stop at the instrument , and never pass on to him that directed it ; the second cause we know , but trouble our selves no further to recur to the first : whereas , would we seriously consider , * that the providence of god orders all the affairs of the world ; * that without his assistance we can no more get quit of our affliction , than but by his permission we first fell into it ; * that this unquietness therefore is a murmuring against his justice , a rebellion against his providence , upon whom alone we ought to rely ; and whose mercy we should by all imaginable submission implore ; we should then acquiesce in his dispensation , till it pleased his goodness to remove our evils ; cry out with old eli , it is the lord , let him do what seemeth him good : and as we dayly pray that his will may be done in earth , so by our submission shew that we truly desire it . 4. let us to this add , secondly ; that god delights not to afflict , nor ever willingly grieves the children of men. * it may be we suffer in our calamity the punishment of our sins , and then let us not murmur at that which is the just reward of our deservings . * perhaps god proves us in this life , that he may the more plenteously reward us in the next ; and how then shall we repine against his mercy , which makes these light afflictions that are but for a moment , work out for us a far more exceeding and eternal weight of glory ; to be sure if we make that use of them which he intends , if we repent seriously , submit contentedly , and serve him faithfully , they shall turn to our advantage : tho' the passage be troublesome , yet is it secure , and shall in a little time bring us ease and quiet , and peace at the last . 5. for let us not mistake the goodness of god , nor imagine that because he smites us , therefore we are forsaken by him , but let us consider rather , thirdly ; that 't is the very condition of all his promises , through much tribulation to bring us to his kingdom ; that blessed place where all evils shall be removed , and there shall be no more any death , nor sorrow , nor crying , nor pain . we have a full account of this , heb. 12. a place so satisfactory , that i will transcribe only one passage , to engage you to recur your self to the rest ; my son despise not thou the chastning of the lord , nor faint when thou art rebuked of him ; for whom the lord loveth he chastneth , and scourgeth every son whom he receiveth . but , fourthly ; 6. let us look into the ages that have gone before us ; let us consult our own experience in the present ; we shall find the observation of our apostle ever to have been verified , that the best men generally fall under the severest pressures , our saviour christ was our forerunner in this trial , as well as in the reward that accompanies it : he began as we ought to follow after , and for the joy which was set before him endured the cross , despising the shame . which of his holy apostles escaped this trial ; what numbers of the primitive saints were under the perpetual persecution of the most malicious enemies that hell could raise against them , for many hundred years . they were stoned , they were sawn as under , were slain with the sword , they wandred up and down in sheeps skins and goats skins , being destitute , afflicted , tormented , and yet were these the men , of whom the world was not worthy , whom we ought with comfort to look up unto , and run with patience the race that is set before us . 7. these considerations , though i have ( as i ought ) proposed in general terms , yet i am sure , madam , you will not fail by a particular application to bring them home to your own concerns ; and for your easier performance i will go on if you please to make yet a reflection or two that may fortifie you in it . 8. in enquiring into the goods that you have lost , or the evils , you either fear or suffer ; i shall not trouble you with an enumeration of that which i know you despise , the flatteries , the courtship , the other vanities of the world ; the very loss of these is a happiness almost equal to what you undergo for it . and though that beauty , which yet others , i perswade my self , valued too more highly than your self , was a blessing which you owed much to heaven for ; yet the additional ornaments you have hereby the opportunity of making to your soul , will in the end give you a more solid satisfaction , and as much chain to you the affections of the good and wise , as the other attracted the eyes of the rest . 9. for your present distemper ; it is , god be thanked , neither so troublesome for the present , as to take you off from all satisfaction ; nor , i am willing to perswade my self , shall it prove so dangerous in its consequence , as to deprive you of all hope of seeing your self again in your former health , only disciplined and instructed , not utterly cut off by sickness . 10. however , let us suppose now , as well as fear the worst ; is there any thing particular in dying young ? do not thousands every day do it ? and have you known none in health and vigour , who have pitied your condition , and behold they are themselves gone before you , even since you fell into this distemper : and what is the harm then of this ? that you have fairer warning than others , who are unexpectedly cut off , and so have a better opportunity , as well as greater engagements , to cultivate your soul , and provide for your latter end ? to dye is no pain , to leave this world is only to get quit of a troublesome place , where you could never find any ease or quiet , any solid satisfaction and comfort . to go to heaven is to be transferr'd to that kingdom you have ever long'd for ; to enjoy all the glories of eternity , to become company for saints and angels , and behold the blessed presence of god , in whose presence there is fulness of joy , and at whose right hand there are pleasures for evermore . 11. the truth is , the greatest part of your misfortune is founded on the opinion of the world : we fools esteem these things evils , and this makes others believe they really are so . but the good christian who considers them only as necessary passages to a glorious immortality ; that through this dark scene of fansied horror sees a crown and a throne , and everlasting blessings prepared for him ; joyfully receives his summons as he has long impatiently expected it : goes off out of the world as contentedly as the actor when the play is ended leaves the stage . his only concern is , whilst he appears upon it , so to demean himself , that he may have a plaudite at last ; and then 't is all one whether his part ended in the third act , or continues on to the very last scene . 12. such , madam , are your obligations to this first duty , and the performance of them will especially engage you to these three things ; 1. never despair either of gods blessings here , or of his reward hereafter ; but go on as you have begun ; fulfil your duty as he has commanded ; embrace his promises with faith and assurance ; and for the rest , leave it in his hands ; as in the hands of a most merciful saviour , who himself became man , and suffer'd death upon the cross for our sakes , and by that stupendious act of mercy , has taught us ever to rely in all things upon his goodness . 2. murmur not at your sickness , for thereby you will sin against god's providence and government ; but submit with peace to what you suffer , and pray for your deliverance . i do not say you should affect a rude insensibility : sighs and groans and mournful expressions , this is the sick mans proper language ; david roared for the disquietness of his soul ; our blessed lord himself in his last and sharpest pang of sorrow , cryed out with a loud voice , before he gave up the ghost . there is nothing in this but what is innocent ; and though too much of it may betray your weakness , yet whilst you keep still a resignation to god's disposal , it cannot be imputed to you for any sin . 3. take heed of that , which is the general fault of sick persons , and which a long disorder almost unavoidably brings with it , and that is peevishness . this will but render you uneasie to your self , and to those about you ; it troubles your repose , without doing you any good ; and is equally to be avoided both for the folly , and for the sin . 13. i shall close this reflection with one necessary remark , which i desire you to apply to all the following ; that in speaking thus to you , i am so far from charging you as guilty in this matter , that i can sincerely say , i believe the exhortation wholly needless , only it was my duty in so important a concern to omit nothing that might any way be thought necessary ; and it will be your satisfaction to see how far you are advanced in your duty ; and your engagement to pursue that very little , which you may perhaps find to be still wanting . chap. ii. that you ought not to be amazed at the fear of death . there is nothing in the world more generally dreaded , and yet less to be feared than death . indeed for those unhappy men , whose hopes terminate in this life , no wonder if the prospect of another seems terrible and amazing . hell is a place which the most resolute soul cannot but tremble to think of , how much more to enter into ? but for him who has lived well , and who therefore relies on god's mercies for an eternal salvation , to shew this concern , it betrays either much weakness or great doubt , and either his faith , or his hopes , or both , are less firm than they ought to be , he therefore that will not fear to dye , must first be careful to live well . 2. the stroak of death is nothing ; children endure it , and the greatest cowards find it no pain : but when to this we shall add the certain apprehension of its being the gate to an eternal life , then may we presume to say , we have wholly conquer'd this king of terrours , and sing the epinikion of st. paul , 1 cor. 15. o death where is thy sting ! o grave where is thy victory ! thanks be to god who giveth us the victory through our lord jesus christ. secondly ; he must take off his affections from this world . 3. it was the reflection of the son of sirach ecclus 4. 1. o death , how bitter is the remembrance of thee to a man that liveth at rest in his possessions , to the man that hath nothing to vex him , but hath prosperity in all things . whilst we please our selves with the vanities we enjoy here , we cannot expect but that it must needs be a trouble to us to be divorced from them : but let us only change the scene ; instead of these earthly , transient goods ; let us raise our souls to the heavenly and eternal : then shall we begin to think the time long , that we are divorced from them , and wish for that end , we before feared . tully tells us that cleombrotus was so taken with this speculation , that having only read in plato the conjectures of that great man concerning the state of the soul after death , he had not patience to tarry the tedious course of nature , but by a violent death cut the thread himself , that he might immediately enjoy what he so infinitely desired . 4. nor may we fortify our selves much less against the fear of death , thirdly , from the consideration of those evils it frees us from , than of that happiness it transfers us to . when the great emperor of persia wept over his army upon this consideration , that within the revolution of a single age , not a man of all that innumerable confluence would be left alive ; artabanus standing by , improved his meditation ; by adding , that yet all of them should meet with so many and great evils , that every one should wish himself dead long before that . it is the true character of our lives which job once gave . man that is born of a woman hath but a short time to live , and is full of trouble . it is the great blessing of heaven that as our lives are very miserable , so are they very short too , and what we usually complain of as our misfortune , we ought rather to congratulate as our happiness . had david died a little sooner , how much trouble had he escaped which now he endured , in the rebellion and death of his own son , and all the miseries of a civil war that was raised against him . let any man consult his own experience , and say , how many sorrows he had miss'd , had god called him to his rest but a few years before ; and therefore whether the promise he has made to deliver the just from the evils to come , ought not to be made our dayly prayer for its accomplishment , rather than fill our souls with terror at the apprehension . but fourthly : death do's not only free us from misery , but sin too . 5. the life of a christian is a continual warfare , full of dangerous conflicts and doubtful consequences : our lusts sollicit us , the world encourages , the devil tempts us ; we fall often , and are never secure . but death frees us from all danger , sets us safely on shore in our long-expected canaan , where there are no temptations , no dangers , no possibility of falling ; but eternal purity , and immortal joys secure our happiness for evermore . 6. there is yet an advice which may usefully be added here , and it is this , that since the time of our dying is uncertain , we should every day expect what every hour may bring to us : it is our great unhappiness in this matter that though we live never so many years , we are still surprized . we put the evil day far from us , and then it catches us at unawares , and we tremble at the prospect . but let us stand on our guard , let us live like those who expect to dye , and then we shall find these terrors very much lessen , and that we fear'd death only because we were unacquainted with it . philip king of macedon had a page constantly attending in his chamber to tell him every morning as soon as he awaked , remember , o king , that thou art mortal . 7. but to quit you wholly of this fear , and that ▪ i may close this point too with something particular , give me leave , madam , to desire you , instead of a thousand arguments , to recur only to your own experience ; you have already lookt death in the face , you are acquainted with it , what have you found so terrible in it as to disturb the repose of a good christian , i.e. of such a one as your self . i cannot without satisfaction remember the calm , the quiet , the peace you were then in ; when every hour seemed to tell you 't was your last . death is an enemy you have already met , and already conquer'd ; you have pull'd out his sting , by the preparation you have made for it , and you know he has nothing now remaining that can injure or affright you . only maintain your conquest , by securing your innocence ; and working out your salvation , and then you may with confidence undervalue that which so much terrifies the world , and which yet all , even those who the most dread it , must in a little time meet whether they will or no. chap. iii. that you ought to be careful to provide for another world. this is the great duty of our lives , and ought to be the chief business of us all every day of them . no man knows what the next hour may bring forth , and to put our salvation , and the hopes of eternity to so dangerous a hazard as we do , when we procrastinate ( though never so little ) our working of it out with fear and trembling , is to shew either a very unwarrantable presumption upon god's goodness , or a very light esteem of our own souls . 2. our lives depend on so many curious parts and organs , so many diseases assail them every moment , so many accidents may take them from us , that we can never say the next minute is our own ; and that he therefore who neglects his salvation to day , may without danger put it off to to morrows consideration . god has told us that his spirit shall not alway strive with man , but as he offers to every one a space to repent , so there is a time too ( if we omit that opportunity ) when there shall be no longer any space for it . and how can any of us tell that this hour is not the last wherein god will give us his grace for so great a work ; so that though we should live to see the next , yet that then our sentence shall not be found already pronounced , and we shall not be able to repent , though we never so much desire it . 3. such obligations therefore have we all immediately to consider our ways , and turn our feet to god's testimonies : but , madam , it has pleased his great goodness to lay more than ordinary ties upon you , to do this : he has taken you off , by a peculiar instance of his mercy , from the vanities and tempations of the world : he has disabled you from falling into many sins ; and calls upon you to watch against the rest ; he has brought you to an early knowledge of your self , and of him , at an age when most others are the servants of sin , and creatures of vanity . he has given you opportunity from the writings and conversation of the best men , to understand your duty , your danger , and your interest : and , madam , what you ought above all things to bless him for , he has given you a heart too , to receive instruction , and that is desirous of his glory ; and though after so many better means as you have had of informing your self how to proceed in this important business ; after the knowledge you have attain'd , and the progress you have made , there is little need for me to add any thing on this subject ; yet i know i cannot better satisfie your piety , or discharge my own duty , than by laying before you , in a short view , a prospect of your labours , through which you have so long been travelling , and are now so nearly come , to everlasting life . 4. at the first creation , when god created man upon the earth , he planted in him a law teaching him his whole duty , he gave him besides , a positive law not to eat of the fruit of the tree of knowledge ; and to perform this , he added a perfect strength and ability whereby he might for ever have lived without the least sin ; had adam done this , his perfection ( the knowledge and ability god created in him ) had still continued , and after a certain period of years , which god should have determined , he had been rewarded with an assumption to eternal felicity . 5. this is that which is usually called the first covenant , which adam fatally breaking by his disobedience , soon forfeited ; and came short of that glory which god had prepared for him : yet it pleased the lord to enter into a second with him , the tenour of which was , that the seed of the woman should bruise the serpent's head : i. e. that christ taking our nature upon him , and so becoming the seed of the woman , should perform that covenant of unsinning obedience which adam broke , and yet being faultless , undergo a shameful , and ignominious death for him and his posterity ; and so bruise the serpent's head ; i. e. deliver us from the power of the devil , who by this transgression had got the dominion over us . 6. and this is that covenant we now live under , the promises of which are * pardon of sins through the blood of christ ; * strength and grace to perform the conditions , * and eternal glory to reward our labours ; this is what god on his part has declared to us ; for the requisites on ours , what we must do to obtain these blessings , that is the great business of us all to know , and the peculiar design of this place briefly to consider . 7. where , first , i must lay down this for your encouragement , that we are no longer now tied to the heavy yoke of a perfect , unsinning obedience ; not to have committed any deliberate sin , nay or even to have persisted in a habit and course of it ; but it is , * a sincere endeavour to perform whatsoever god enables us ; * an unfeigned obedience to the whole gospel of christ : and * a hearty bewailing of our own infirmities , as often as we come short of it ; with * a real ▪ desire , and * true endeavour of doing better for the future . 8. to enter on a minute consideration of this would engage me to lay before you a summary of the whole gospel of christ : but , madam , this were to exceed the limits of my design , & you have abundant assistances for this knowledge , in those excellent books which you have chosen for the companions of your travels . only because certain it is that the very best of us come short of our duty , and stand in need of god's pardon , and forgiveness ; i will briefly lay before you the method you are to take to obtain this , in the particular consideration of those two great duties of faith and repentance . sect. i. of faith. tthere is scarce any duty which ha's been so obscured in the writings of learned men as this . i will not enter here into any of their disputes , but briefly say , what i think fit for your practice and performance of it . 2. faith then is an assenting to , or believing * the whole word of god , but especially of his gospel , and of the * commands & * threats and * promises therein contained . this is the nature of that faith which is required of us , and it is then perfect when it affords to every one of these that assent which is proportioned to it , viz. 1. a firm assent to whatever the gospel has revealed : 2. an obediential submission to the commands : 3. an humble fear and awe of the threats : and 4. a fiducial relyance on the promises of it . 3. to have the first of these you must in general firmly believe , that whatever god hath said , is infallibly true ; and though in particular , there be many revelations which you cannot it may be understand the possibility of ; as that god became man , was born of a mother still remaining a virgin ; that he suffered and died , and yet lives for ever ; yet must you undoubtedly conclude , that since he has plainly told you these things are so , you ought firmly to believe him , seem they never so repugnant otherwise to your apprehension . 4. to have the second , you must in general assent to god's commands , that they are most fitting , just , and righteous ; and that all men therefore ought diligently to fulfill them ; and in particular you must resolve that by the assistance of heaven you your self will. 5. for the third you must believe stedfastly that these threats shall certainly , as most justly they ought , be executed upon all those impenitent sinners against whom they are denounced , and that except you take care to work out your reconciliation , and get out of the number of these unhappy creatures , you shall certainly find your part in them . 6. for the last you are infallibly to believe what god has promised ; especially that he will give pardon of sin , and everlasting salvation to all humble and repenting sinners ; and for what refers to your own particular , you are confidently to rely upon his word , that if you perform your part , christ will never fail in his ; and that therefore you ought to fulfill those duties , which he commands , and to which alone this promise of reward is given . 7. it is a question which my little experience lets me know do's oftentimes trouble very good men , that certainly their faith in this last instance is not right , because they still find it accompanied with fears and doubts of their own salvation . but , madam , you must consider that the faith which god requires in this matter is only this , that he will certainly reward all those that believe in him , and obey his commandments ; this we are undoubtedly to assent to ; but now for the particular application of this faith to our selves , that deserves no more of our assent , nor can indeed warrantably have it , than what is founded on the serious consideration of our own performances . now though our conscience bearing witness to our sincerity , may give us great cause to hope we are in a state of salvation , yet is it no part of any man's faith undoubtedly to believe it ; nay rather some degree of fear and trembling mixt with it may be a good means to secure us in our duty ; whilst a confident dependance is very often ill grounded , and may create such a negligence as will certainly ruine us . 8. let your endeavour therefore be to fulfill god's commands , to repent as often as you fail of it , and to hope for pardon and acceptance of him . infinite reason you have for all this ; and this will be sufficient for your present comfort , and for your future acceptance . but if still , either * the greatness of the danger , or * glory of the reward ; * either your desires of becoming better , * or a true and humble sense of your own unworthiness ( which is almost the perpetual case of the best persons ) keep your soul under an awe and a concern , and will not suffer you to rise up to that confidence , which some men , i fear , unwarrantably themselves pretend to , i am sure unwarrantably require of others ; assure your self , that whilst you firmly acquiesce in the general belief , that god will reward all them that love him , and doubt of your self only because you fear whether you do this so well as you ought ; this doubting shall prepare you to receive the reward of your humility , but never bring you in danger of any punishment for your infidelity . sect. ii. of repentance . repentance is usually defined to be a change of mind , an absolute entire conversion of our souls from sin to god. it is not a thing to be done at certain times , as when we give an alms , we exercise a particular act of charity ; but 't is a state of life , and consists in a continual sincere practice of all those duties which god has required , and a hearty sorrow , confession , and resolution of better obedience , as often as we violate any of his commands . 2. the passage to it is difficult and uneasie ; it contains many steps which the habitual sinner will find it hard to overpass . i shall here consider only four of the more principal , and which are ever found in that christian who truly lives in a state of it . 3. the first is , to have a true sense of sin , of its odiousness , and of its danger . i.e. you must firmly be convinced that every sin you commit , sets you at enmity with heaven , and will ( if not forsaken ) render you uncapable of it : that to persevere in any evil course , is the way to make you unhappy in this life , and shall certainly throw you into everlasting torments in the next : of all this you must seriously perswade your self , and that not lightly and in general , deceiving your own soul ; but bringing it home to your particular concern in it ; affecting your mind , and engaging your utmost endeavours to avoid that evil , which is thus odious to god , and thus dangerous to your everlasting salvation . the second step to this duty , is , to have a hearty sorrow and contrition for your sin . 4. and this you must endeavour after , not by being frighted and terrified , and so upon that account troubled , as often as you reflect on those infinite evils your sins are like to bring upon you . there is no man living so wicked , but would do the same ; but , madam , you must really sorrow that you have ever sinn'd ; that you have provoked so loving and merciful a father ; that you have disobey'd so gracious a redeemer , and all to gratify your passions in some baser instance , which you ought to abhor upon these grounds alone , though there were no punishment awaiting your transgressions . 5. nor must this sorrow and contrition be only for the grosser evils of our unregenerate estate , but even when we live best we must repeat it as often as we transgress the divine command ; nay we should employ it too , even upon the weaknesses , the frailties , the pollutions of our natures : our very proneness and inclination to sin : for however these ( unconsented to ) are no actual transgressions ; yet are they matter of sorrow and grief to every true christian , and therefore ought to be part of his humiliation also . the third preparatory to this duty , is , confession . 6. and this so necessary to our pardon , that we have no promise of any forgiveness without it : to fulfill this you must not satisfy your self to acknowledge to god almighty in general , that you are a sinner ; but you must carefully remark , and particularly enumerate also , at least the several kinds of sin whereof you know your self guilty : you must shew your sense of them by aggravating them with all the unhappy circumstances , and heightning accidents of them ; and for the rest , you must comprise your unknown and lesser sins under some such general confession as that of the holy david , who can tell how oft he offendeth ? o cleanse thou me from my secret faults . 7. you will , madam , doubtless expect that i should here add somewhat of another sort of confession , which i have sometimes had the honour to discourse with you about ; i then told you that unless some accident rendred it so , i did not esteem it absolutely necessary . the expediency of it , i must confess , i ever much approved , and have often wish'd others would do so too ; and the reasons i have at large given you may be summed up into these : 1. that st. james has advised us to confess our faults one to another , chap. 5. 16. and pray one for another . 2. if we have injured another , then we ought to go and confess our fault to him , as ever we mean to obtain the forgiveness of god. 3. but if our sin belongs only to him , yet to confess to his minister is in some sort a fuller satisfaction to his justice ; it declares our greater detestation of that offence , for which we are content to commit this violence upon our selves . it gives us this comfort too , that thereby we get the opinion of our spiritual guide concerning the state of our repentance ; and his direction and assistance for the perfecting of it ; and if we desire his particular absolution , we must then make our confession to him before we can obtain it . what force these motives may have upon you , i cannot tell ; but for the present you are passing into a place where you will have little opportunity to practise it , and should therefore resolve to supply it , by a more due and careful performance of it to god almighty . the last thing preparatory to a true repentance , is , a firm resolution and vow of a new life . 8. that you will immediately quit all your sins , and all the occasions that are wont to lead you into those sins ; that you will wholly resign your self up to the guidance of christ ; and perform whatsoever you know to be his will ; and this do truly and sincerely all the days of your life . 9. and here , madam , behold in short the duties that are required of you : this is what you must do to inherit eternal life ; and if you have ( as i make no doubt ) already come up thus far , you are then firmly to persevere in it unto the end ; if you fulfil this resolution , though you * fall sometimes by infirmity ; * are betrayed by ignorance , * or surprized by some sudden , and dayly incurring temptations ; * nay , though you should be so unhappy as to fall into some greater act , even of deliberate sin , which you might have avoided , and which you presently retract by confession and amendment , you are nevertheless in a regenerate estate , you live the life of a christian here , and shall inherit the reward that is promised to him , in a glorious immortality hereafter . 10. i shall close this with my earnest desires , which not any doubts of your goodness , but my real concern for your welfare , extort from me ; that you will seriously consider your own state as to this affair ; flatter not your self , * neither a transient sorrow that you have sinned , * nor a wish that you had not , * neither a faint and general , god be merciful to me a sinner ; * nor an imperfect resolution not to be so any longer ; * not an observing , for the rest , the whole law , if you indulge your self but in any one habit of sin ; * not praying to god to give you his grace ; without your own sincere endeavours of using it ; nothing but a steady resolution brought to practice ; god's grace used , his commandments obey'd as far as your infirmities will permit , and his pardon begg'd where you have not ; this is that which alone must save your soul , and carry you on to that glorious immortality , which i beseech him to give you for his son jesus christ's sake . chap. iv. a consideration of some particular duties which i would more especially recommend to you . i thought , madam , here to have ended your trouble , and referr'd my self 〈◊〉 what may concern your farther practice , to those excellent and useful treatises you have so wisely provided for that purpose ; but they speak in general , and though i know the care you take to apply them to your self , yet i cannot but beg leave to add two or three considerations that may more immediately be accommodated to your particular circumstances . first , that you duely implore the blessings of heaven by your constant prayers to god almighty i need not tell you that you have * many wants to be supplied , * many blessings to receive , * many sins to be forgiven , and that there is nothing can obtain all these for you but your prayers ▪ or were you so all-sufficient as not to need the influences of providence to support you , yet would sure every day bring to your remembrance slips and infirmities to be confess'd to him , to be sure blessings and mercies to be gratefully acknowledged , in a perpetual return of praises and thanksgivings to the great donor . upon all which accounts there can never be any pretence for your neglect of that duty , which so many continual engagements oblige you to . 2. let me to this , add the great assistance it will afford you in the performance of all the rest of your duty ; whilst thus you have your conversation in heaven , all the little goods here below will seem poor and inconsiderable in your sight ; this will strengthen your patience in bearing your calamities , whilst with faith you contemplate the glorious end to which they lead ; it will raise in your soul the greatest care of fulfilling the divine will , lest you lose so excellent a reward ; in a word ; this exercise will call down the favour of heaven upon you , either to remove those afflictions you now labour under , from you , or you from them ; will bring you peace , and comfort , and satisfaction in this life , and an everlasting peace and repose in the next . 3. it has been the great discouragement of some christians in the exercise of this duty , that they do not find these great benefits of their devotion : that they are told indeed of the mighty influences of prayer : and have read how that by it joshua changed the order of nature , and made the sun stand still in the midst of the firmament ; elias tied up the windows of heaven that it rained not for three whole years in israel ; hezekias added fifteen years to his life ; the apostles gave feet to the lame , eyes to the blind ; and even life to the dead ; but themselves are so far from working such miracles , that they cannot so much as obtain the supply of those ordinary wants they very often labour under . 4. but , madam , we must not for all this think either that the arm of the lord is shortned , that he cannot , or his will alter'd that he should not hear us , as well as he did them ; indeed for such miraculous effects , we have now no longer need of them , and it would therefore be a fond presumption in us to expect them ; but for the rest there are two considerations which men would do well to reflect on before they charge god foolishly . 1. whether we do not very often receive the benefit of our prayers , when yet ungratefully we charge heaven with denying our petitions . 2. if our requests are really deny'd , whether the fault do's not ly at our own doors that they are so . 5. for the former of these we may very easily be mistaken , and i doubt very often are so : did we indeed perfectly know the state of our own condition , and what was most proper and convenient for us , we might then have some reason to conclude our prayers were not heard , if our desires were not answered : but now that such is our ignorance that though we are sensible enough of the evils that lie upon us , yet we cannot say either whether they are fit to be removed at all ; or when , or by what means ; or for what state ; we ought to be very wary in our thoughts of god's providence , and not rashly pronounce what we can never be sure of ▪ 6. should you now , for instance , your self , madam , pray to god for a recovery from this sickness ; how rash would it be to accuse god of not hearing your prayers , because you found your disease to continue still ? * it may be he sees it has not yet perfectly wrought in you all those good effects he intends ; that if you should at this time recover your health , it might occasion your return to the sins and follies of your age . * it may be he intends yet longer to prove your vertue , that so he may afterwards more plenteously reward it ; * perhaps he punishes your sins by it in this life , that he may spare you in the next . now if these or the like are the causes of your affliction , certainly you could not have a greater injury done you , than the removing of your distemper : and those prayers you make for a recovery are to be lookt upon as best heard by god , and best answer'd for you , if they move him to a longer continuance of your sickness . again : * though god does not answer your requests in the very removal of your distemper ; it may be yet he shews their efficacy in supporting you with strength and patience to bear it ; infinite are the methods of his providence , and impossible it is for us to trace them all , and though we are not able to point out the very mercy which our devotion has obtained , yet this god has promised , and we must therefore firmly believe and rely upon it , that if we ask , we shall , we do , receive . 7. but here my other consideration must come in , st. james , speaking of the ineffectualness of some mens devotion , tells them , ye ask , and receive not , because ye ask amiss ; and that i fear is too often our condition ; and therefore that you may be able both to know and avoid this , i will beg leave , madam , to give you only a short catalogue of what qualifications seem to me more immediately requisite to render your devotion prevalent . 1. take heed that the things you desire be such as are fit for god to give , and you to receive ; let not any instances of sin defile your requests ; and even in the most innocent matters , rather beg in general the blessings of god which he knows requisite , whether for your soul or body , than descend too much to the particulars your self , and prescribe to him , who so little understand your own wants . secondly before you pray , clear your soul from all those sins which you know displeasing to god almighty ; for till that be done he regards you as his enemy ; and you cannot therefore expect that he should reward you as his servant . thirdly prepare your soul with all those necessary graces that are more immediately requisite to this performance : with humility and resignation ; with faith in his power and hope of his mercy , with love and charity towards god and towards your neighbour ; all which will infinitely dispose him to give , and prepare you to receive . fourthly , when you pray , let it be with attention , with fervency , with perseverance ; to which end i should think it better that your prayers were short and frequent , than over long ; which only make them tedious and uneasie to you in your present state , but never the more acceptable to god ; who delights not in mens words , but requires their hearts ; and hears the shortest ejaculation , as certainly as the longest prayer . fifthly , in a word : having pray'd , leave the issue contentedly in his hands : let it satisfy you that you have his promise for your security , and that if thus you make your requests to him , you shall sooner or later most certainly find that your labour has not been in vain , in the lord. a second duty , that i must more particularly recommend to you is charity : a grace that has more promises annext to it than any other moral or theological vertue , st. paul prefers it even to faith it self , 1 cor. 13. and could we have every other vertue which the gospel enjoyns in the highest perfection , yet he plainly assures us that without this , they would all avail us nothing . 2. charity taken in its largest extent is nothing else but , the sincere love of god and our neighbour : the former of these requires not only your highest esteem of him , your desires of going to him , and filling your self with his goodness ; but also a sincere endeavour to please and obey him , to fulfill his commands , and hate all those things that he dislikes , and may any way set you at enmity with him . 3. the latter engages you to a universal love of all men , even your very enemies ; to retain no malice nor hatred against any ; to be ready to do them all the kindness you are able , by reproving the vicious , instructing the ignorant , relieving the poor ; for all which , you have the peculiar promise of god for your engagement ; and shall receive the pardon of your sins , and everlasting glory for your reward . i must now hasten to a conclusion , and therefore will presume to add only this one caution more , i thirdly , that you would take an especial care how you employ your time . it is not , madam , for me to divine what opportunities you may have for this , nor can i therefore advise you any thing in particular : only let me beg you to lose no occasion of doing all the good you can ; which whatever the issue of your present sickness be , is to be sure your duty , and shall prove your blessing either in this world or another . 2. i need not desire you to spend the hours you may have for your friends and your diversion innocently , but if i may presume to speak my thoughts in a matter of no great importance , i should perswade you not only to do this , but even to deny your self somewhat of that full liberty which others do usually allow themselves ; the wise man has told us , that mirth is not proper in the time of sorrow ; since it has pleased god to lay his inflictions upon you , you ought so far ( i had almost said in civility to him ) to comply with your circumstances , as to be a little more reserved than otherwise were needful , and though not to fly ▪ to the other extreme ( which , i rather ought to disswade you from ) yet to keep in such a temper , as may both speak you sensible , as you ought , of your condition , and yet not discontented at god's dispensations . 3. but , madam , whatever your employs be , let no day pass without some time to retire into your self , and either by reading , meditating , or some other pious exercise to feed your zeal , and confirm your devotion . 4. lastly , in your most busy occupations , when you are never so much taken up with other affairs , yet steal now and then a minute to the thoughts of heaven , send up an ejaculation to the god of your salvation ; this is a piece of thrift that by frequent exercise will do you much good , and yet never injure any other business . augustus caesar is highly commended by the ancient poet , that in the midst of his most troublesome occupations he could still find time to look up to heaven , and consider the frame , and contemplate the parts and motions of it . how much more should we always be at leisure to reflect on him that framed both that and us ; to whose providence we owe every minute of our lives , and whom therefore we ought , above all other things , incessantly to praise for his unspeakable mercies . close . and now , madam , that i may close with what i begun , after so long an intrusion upon your meditations , with these reflections , which i am confident make a great part of your dayly entertainment ; the only thing that can render either these papers or their recommendations acceptable unto you ; that can secure you against sin , and endear vertue and religion to your practice , will be to raise your affections above this world , by seriously considering the excellence and certainty of another life ; and how vain and transient , indeed how troublesome and unsatisfying are the highest felicities of this . 2. i have not here time to delineate to you the glories of god's heavenly kingdom , nor indeed could i tell you ( if i had ) what the happiness of that place is likely to be , where all tears shall be wiped from our eyes , and there shall be no more death , nor sorrow , nor crying , nor pain ; when our bodies shall be freed from every disease ; our souls from every trouble ; those shall be chang'd into incorruptible and immortal substances , these be entertain'd with the most comfortable and ravishing objects , and both continue to be thus unspeakably happy throughout all eternity , without the least danger of either losing or lessening their enjoyments . 3. blessed god! how contrary is this to our melancholy and uncomfortable portion here below ? a place , where not a day passes , but we eat our bread with sorrow and cares ; the present troubles us , the future amazes us ; and even the past fills us with grief and anguish . i forbear to mention the particular evils which every man best knows by his own experience : if we look abroad upon the present face of the world , what do we see in the several kingdoms about us , but wars and confusion , all things running to ruine , and destruction , to the confounding and devouring of each other . if we consider the church , that holy mother of us all , how do her unnatural children rend and tear her sacred bowels by their contentions ? what schisms , what heresies , what profaneness is there in it ? only in sin and impiety we agree on all sides ; here there is neither jew nor gentile ; but all are united in a monstrous confederacy against god and our own souls . 4. if we contract our view , and confine it to our own sinful nation ; it has pleased god to preserve us yet in peace , to see if we will repent and anticipate his judgments ; but alas ! his hand is lifted up to strike , and we do nothing to prevent the blow : and what can we expect but that it should at last fall upon us to our confusion . 5. pardon me , madam , if i freely confess to you my fears , that i tremble to think what shall be the issue of so great an impenitence , as we have now these many years shew'd under all the various methods of god's providence to redeem us . 6. he has sent the sword , both of civil troubles and publick war amongst us , and it has been deeply stain'd in the blood of the best and chiefest of our strength ; our princes have been forced into captivity ; our church been chased into the wilderness ; the breath of our nostrils , the anointed of the lord ▪ has been cut off by the vilest of his subjects , yet have we not return'd , nor sought our god. 7. the fire has consumed our dwellings , the plague destroy'd its thousands and ten thousands in our streets , yet behold we are still incorrigible , we go on as before in the ways of our own hearts , and speak peace to our souls even in the midst of all these dangers . 8. great certainly is our sin , and fatal , i fear , shall be the punishment of it , and what shall we do , ( for , madam , i must here beg leave to joyn my self in this reflection ) to prevent our part in the common destruction ? let us take heed that we have no share in their sins , and then by god's mercy we shall have none in the punishment . let us live as those who attend such trials , and then he will either be pleased to take us from the evil to come , or cover us with his hand in the midst of it : he will to be sure with the danger make a way for us to escape ; and being past through this short storm , will bring us to that port where we shall find everlasting rest , and a consummated felicity ; those blessings , which neither eye has seen , nor ear heard , nor does it enter into the heart of man to conceive ; but which god has prepared for them that love him : among which blessed number that you may then be found , as it was the only intention of these reflections to prepare you , so shall it ever be the hearty prayer of him who with all imaginable respect and sincerity remains , madam , your most humble , and most obedient servant , w. w. the contents . * 1. introduction to pag. 30 that the fatal source of all our evil is , that our affections are tied to this world , and we do not as we ought , consider another . * 2. the letter it self divided into 4. chapters . chap. i. of contentedness . p. 30. this i. a duty very difficult . n. 2. yet which we are engaged to , 1. because 't is god who smites us . n. 3. 2. he always designs our good in it . n. 4. 3. and by our afflictions shews that we are his . n. 5. 4. that the best men have still had their share . n. 6. 5. particular considerations . n. 7. to 1● . this ii. expressed in 3. particulars : 1. of not despairing ; nor , 2. murmuring ; nor , 3. being fretful under our calamities . chap. ii. of the fear of death . p. 57 nothing more generally dreaded . n. 1. yet this fear may be banished , 1. by living well . n. 2. 2. by taking off our ▪ affections from this world. n. 3 3. by considering the evils it frees us from . n. 4 4. by viewing the sins it prevents . n. 5 5. by expecting it every day . n. 6 6. particular considerations . n. 7 chap. iii. of providing for another world. p. 72 this we ought immediately to set about . n. 1 , 2 , 3. how we ought to do it , 1. in general . n. 4. to 8. 2. in particular by i. faith. ii. repentance . i. faith. p. 86 what it is . n. 1 , 2. the parts of it . n. 4. ib. these fulfilled 1. in a firm assent to god's truths . n. 3. 2. an obedience to his commands . n. 4. 3. a fear of his punishment . n. 5. 4. a hope of his promises . n. 6. what faith every man is bound to have of his own salvation . n. 7 , 8. ii. repentance . p. 97 what it is . n. 1. the parts of it . n. 4. 1. a sense of sin . n. 3. 2. contrition for it . n. 4 , 5. 3. confession of sin . n. 6 , 7. 4. resolution against it . n. 8 , 9 , 10. chap. iv. of particular duties . p. 115. i. prayer . p. 116 its necessity . n. 1 , 2. why we do not always perceive the benefit of it . n. 3 , 4. 1. we often receive it when we think we do not . n. 5 , 6. 2. if we receive it not , the fault lies at our own doors . n. 7. the qualifications requisite that we may obtain it . ii. charity . p. 134 its excellence . n. 1. parts towards god. n. 2. towards our neighbour . n. 3. iii. of spending your time well . p. 137 1. take all occasions of doing good . n. 1. 2. live innocently . n. 2. 3. often return to holy exercises . n. 3. 4. constantly intermix pious ejaculations . n. 4. * the close . p. 144 finis . advertisement . private devotions digested into six litanies , with directions and prayers , by hen. valentine . a private prayer to be used in difficult times . newly published . both printed for ric. chiswell . notes, typically marginal, from the original text notes for div a66253-e490 luk. 2. 29. phil. 1. 21. 23. notes for div a66253-e980 heb. 12. v. 11. 1 sam. 3. 18. 2 cor. 4. 17. revel . 21. 4. v. 5. 6. heb. 12. 2. heb. 11. 37. — 38. heb. 12. 1. ps. 38. 8. matthew xxvii 46. notes for div a66253-e1960 — v. 55. — v. 57. job 14. 1. notes for div a66253-e2560 psal. 119. 55. gen. 2. 17. gen. 3. 15. psal. 19. 12. notes for div a66253-e4320 phil. 3. 20. josh. 10. 12. 1 kings 17. 2 kings 20. 6. james 4. 3. 1 cor. 15. 58. saint austins, care for the dead, or his bouke intit'led de cura pro mortuis, translated for the vse of those who ether haue not his volumes, or haue not knowlige in the latin tungue de cura pro mortuis. english augustine, saint, bishop of hippo. 1636 approx. 74 kb of xml-encoded text transcribed from 34 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a22663) transcribed from: (early english books online ; image set 19452) images scanned from microfilm: (early english books, 1475-1640 ; 575:05) saint austins, care for the dead, or his bouke intit'led de cura pro mortuis, translated for the vse of those who ether haue not his volumes, or haue not knowlige in the latin tungue de cura pro mortuis. english augustine, saint, bishop of hippo. [3], 6-68 p. english secret press] printed & published, [england : m.dc.xxxvi [1636] place of publication and press from stc. includes "the soules supplication at the houre of deth". reproduction of the original in the folger shakespeare library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published 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text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion saint avstins care or the dead , or his bovke intit'led de cura pro mortuis , translated for the vse of those who ether haue not his volumes , or haue not knowlige in the latin tungue . printed & published , m.dc. xxxvi . the translators intent . the motiue of my translation is partly to delite the rieder with the curiositie o' the discourse , & partly to acquainte him wi' the notorius difference which in it appieres betwixt the doctrine , spirit , & style o'those primitiue ages ( in part of which saint austin flourished ) & the doctrine , spirit , & style o' the pretensiue reformers of our present tymes , concerning some points of religion in controuersie betwixt them , & vs roman catholiques , which the tenor o' the tractate will particularly declare , & specifie ; especially touching purgatorie , & prayer to saints ; which place of purgatorie , saint austines doctrines ( professedly asserting in seueral parts o'th is his briefe elucubration , prayer for soules departed in state of saluation ) so necessarily supposes , that i must occasionally exhorte the erroneous perusers for their own soules safetie touching this particular , to adhere to antiquitie , & renounce noueltie , seriously yet farther reflecting on that which the same s. austin ( applying a certaine passage o' the apostle to this same purpose ) in another place deliuers concerning the paines of purgatorie : sufficient to cause al its contemners to tremble . bicause ( quoth s. austin ) it is said , he shall be saued as it were by fyer , that fyer is contemned : ey plainely althou ' they be saued by fyer , yet that fyer , is more grieuous than al that one can suffer in this life . for which cause the same renowned father immediately afore in the same place , & occasion , most ingeniously , & iudiciously termes the paines of purgatorie an emendatorie fyer , ernestly desiring god to purge him in this life , & render him such a one that now he stands not niede of it . in so much that by thiese passages , & by this present treatise it will finally appiere that they who refuse to pray for soules in purgatorie , ar no such christians as ancient s. austin , & others o'former ages : this father being ( euen as caluin himselfe confesses ) the best & most fidelious witnesse of all the aneient writers . but let this suffice briefely to infinuate both the scope o'th is matter , & the translators purpose ; in which if perchance the viewer findes not the claritie which he desires , let him please not to attribute it to the interpreters defect , but to the difficultie o' the authors style ; whoe ( supposing the translator in realitie has vsed no smale industrie in elucidating the sence ) partly by reason of his owne most in genious profunditie , & partly by the printers neglect , not only in this but in the rest of his wourkes , has diuers verie obscure & intricate passages . nether let anie one maruelle at anie noueltie appiering ether in the translators orthographie , or phrase , supposing he most commonly both writes his wourds according to their sounde in pronuntiation : & som'at latinyzes & frenchifyes his style in this & other his translations , purposely to mitigate the asperitie , or ruffnesse of our vulgar tungue , & the more to facilitate it for those strangers who defire to lerne it , & peruse our wrytings ; & yet rather chuseing to streine the property of his owne natiue language than in anie sorte to diminishe the energie ether o' the authors style , or sence : but let him totally applie his mynde to the scope & matter , of this most famous father : for in this doutlesse we wil haue bothe pleasure , & profit , finally the translator in most humble manner presentes his labor as a perpetuated dedicatorie of his religious affection & respect to the excellent princesse , & gratious great ladie , the ladie duches of richmond , expecting no other reward for his seruice , than that her excellēcie wil at her conuenient leisure & retired tymes , gratiously voutsafe to peruse this briefe treatise o' the antient & renowned father saint austin ; & seriously reflecte how much she is traduced by her preichers , & directors concerning the doctrine of prayer for soules departed , masse , merit , & mediation of saints ; for thence doutlesse her grace by diuyne grace , & assistance will yet further conceue , & conclude that , in sembleable sorte she is seduced from the true dictamen of antiquitie in other points of her faith , & religion vnder a false pretext of scripture , & the written wourd of god : as by diuyne assistance i intend professedly to demonstrate in an other occasion . avrelivs avgvstin to bishop pavlin , tovching care for the ded . my venerable fellow b. paulin , i haue bin long a detter to your letters since you writ vnto me by the seruants of our most religious sister flora , propunding me a question , whether it profites any one after his decease to haue his bodie buried at the monument of a saint , for this , the same mentioned widow had inquired of you concerning her sonne in those parts departed , to whome you had rescrybed comforting her by your letters ; also signifying that to be accomplished which with maternal & , pious affection she desyred , viz. to haue the corps o' the faithfull youth cynegius defunct , put in the church o' the most blessed confess●r felix : by occasion of which it was effected that you writ to me euen by the same carriers of your letters , propounding the same question ; both requesting me to deliuer my responsiue opinion , & yet not being silent your selfe in deliuering your owne dictamen : for you say the motions of those religious , & faithfull minds which procure these matters , sieme to you not to be vaine : & you adde that it canot be voide of cause that the vniuersal church accustomes to praye for the deceased , in so much that hence it may also be coniectured that it profites one after his deth , if for the interment of his bodie such a place is prouided by the faith of his frends in which euen this manner of procured assistance of saints may appiere . but althou ' this be thus , yet you signifie you know not sufficiently how that sentēce o' the apostle is not contrarie to this opinion . we shall all stand at christs tribunal that euerie one may receiue according to that which he performed in his bodie , be it goud , or euill . for surely this apostolical sentence admonishes vs , that must be performed afore deth , which may profit vs after our decease : not thē whē euerie one is to receue according to that which he did afore his deth . but this question is thus resolued viz. that it is acquired by a certeine manner of life during the time we remaine in this bodie , that theise things may som'at helpe the deceased , and that by this meanes , they ar succor'd according to those matters which they performed by their bodies , by those things which are religiously performed for them after their bodies decease . for this cause it is that these matters auaile not those who ether haue so ill merited that they deserue not to be succor'd by them , or els who haue merited so well that they niede not such succors . whence it is concluded that it is the manner of life which one has exercised by his bodie , which is the cause why theise matters profite , or profite not him for whome they are performed after he has left his bodie . for if no merit is acquired in this life by which these matters may profite one , it is in vaine to procure it after this life . thus it is effected that nether the church nor the care of ones owne frends exhibites in vaine what religious acts they ar able to performe for the deceased , & yet is it true that euerie one shall receue according to that he performed by his bodie , be it goud or be it euill , our lord rendring to euerie one according to his operations . for it is acquired in this life which he led in his bodie , that , that which is exhibited may profite him after the deth of his bodie . now this my briefe responsion might sufficiently fatisfie your demand , yet in regarde i haue other motiues which i iudge necessarie to ansere , afforde me some longer attention . we riede in the bouks of machabies , that sacrifice was offerd for the ded ; yet if in no place o' the ancient scriptures it were red at all , neuerthelesse the authoritie o' the vniuersal church which clearely appieres in this custome , is not smale , where , in the priests prayers which are vtterd to our lord god at his altar , also the recomendation o' the ded has its place . but we must further more laboriously inquire whether the place in which one is buried , anie thing profites the soule o' the deceased . and inprimis it is to be examined not according to a vulgarly knowne opinion , but rather according to the sacred scriptures of our religion , whether in anie respect it conduces ether to the inflicting , or increasing the miserie of peoples soules after this life , if their bodies be not buried . nether is it to be bilieued , as it is red in virgil , that the vnburied ar debarred from passing the infernal riuer , as if they were not permitted to be transported by those horrid coastes & hoarce gulphes afore their bones were set at rest . who can moue a christian hart wi' these poetical & fabulous figments , since that our lord iesus , to the intent that christians might securely suffer deth by their handes who were to haue their bodies in their power , assures vs that , not euen anie one heire o' their hed shall perish , exorting them not to feare those who when they shal haue killed the bodie , haue no more to doe . whence it was that in my first bouke o' the citie of god , i spake that which , as i suppose , is sufficient to stop their mouthes , who imputing to christian times that barbarous ruine especially which rome suffered , obiecte that vnto thē , that christ did not thier succore his owne people : who , when it is anserd them that , the soules of those his fidelious people were receued by him according to the merits o' their faith , then they insulte about their insepulcherd bodies . for this cause i explicated this whole place of scripture in such termes as thiese . for nether indiede could they possible be buried in such a great ruine of carcasses , nether does a pious man imbracing the predicted sentence of our sauiour , much feare this ; nor that beastes deuouring them shall hurte those bodies which ar to be resuscitated , an of which one heire o' theirs shal not perishe . for veritie would in no sorte haue said , feare not those who kille the bodie , but cannot kille the soule , if anie of that which an enemie would doe to the bodies of the saints , did anie way preiudice the future life . except peraduenture some one is so absurd as to contend that we must not feare afore our deth those who kille the bodie least they kille it : & yet that we must feare after deth least they should suffer it to be buried when it is a' redie killed . ergo , that would be false which christ sayes . who kille the bodie , & afterwards haue no more to doe , if they haue so much to doe about bodies : god defend that should be false , which veritie pronounced . it is said that they doe som ' at when they kille the bodie , in regard there is sense in a bodie which is to be killed , but that afterwards they haue no more to doe , cause there is no sence in a bodie killed . wherefore manie bodies of christians haue not bin couerd with erth , but none euer separated anie o' them from both heuen and erth , which he replenishes totally with his presence who knowes whence he is to resuscitate that he created . it is indiede said in the 78. psalme , they exposed the bodies o' thy seruants for meite to the birds o' the ayre , the flesh o' thy saints to the beasts o' the erth : they effused their blud like water round about ierusalem , & there was none who would burie them . yet this was vtterd to amplifie the crueltie o'those who did thiese things , & not to declare anie infelicitie in those who sufferd them . for althou ' thiese matters sieme cruel , & horrible in the viewe of men , yet pretious is the deth of his saints in the viewe of our lord. for this cause all thiese particulars , that is the prouision of a funeral , the qualitie o' the sepulture , the pompe of exequies , ar rather comforts for the liuing , than helpes for the ded . if a pretious sepulture profites the impious , a poure one , or none will preiudice the pious . agreat companie of seruants made a sumptuous funeral for the purpled rich one in the viewe of men , but the ministerie of angels made the vlcerous poure one much more sumptuous exequies in the viewe of our lord , who did not exalte him to a marble tumbe , but carried him into abrahams bosome : they against whome i interprised the defense o' the citie of god , laffe at these matters : neuerthelesse euen their philosophers contemned the care o'sepulture : & often tymes in tyre armies when they died for their temporal countries , nether cared where afterwards their bodies were to lye , or by what beasts they were deuoured , & the poets had licence to say plausiblely touching this matter . heuen couers him who has no coffin . how much lesse ought they to insulte ouer christians touching their insepulchred bodies to whome the reformation o' their flesh & all their members in respect o'th at which their decayed carcases had lost , is promised to be restored & redintegrated , not only out o' the erth , but also out o' the most secret bosome of other elements . neuerthelesse the bodies of the deceased , ar not therefore to be abiected , and contemned , especially those of iust , & faithfull people , which the holie gost has vsed as instrumēts & vessels for all goud works . for if the fathers garment , or ring , or the like , is so much the more deare to his posteritie by how much ones affectiō was greater towards his parents , in no sorte ar the bodies themselues to be contemned , which surely we carrie about vs much more familiarly , & intrisically than anie apparell , whateuer . for our bodies perteyne , not to anie extrinsical ornament or helpe , but to humane nature it selfe . whence it is that the funerals o' the ancient iust people , wiere performed with officious pietie , their exequies celebrated , and their sepulchers prouided : ey & they in their life time commaunded their children to burie , yea & to transfer their bodies . and tobias according to the testimonie of an angel , is comended to haue merited gods fauor in burying the ded . also our lord himselfe being to resuscitate the third day , publishes the religious womans goud worke , & recommends it to be published , for that she effused a pretious oyntment on seuerall members of his bodie , and did this for his buriall , & those are laudably commemorated in the euangel who hauing taken his bodie from the crosse , procur●ed it to be honorably couered & buried . yet thiese authorities admonishe vs not that there is anie sence or fieling in carcasses , but they signifie that euen the bodies of the ded perteine to gods prouidence ( whome such offices of pitie pleases ) for confirmation o' the faith o' the resurrection . whence it is also profitablely lerned how great a rewarde thiere may befor the almesses which we exhibite to those who liue and ar sensible , if nether this office , & diligence perishes with god , which is performed for the examinated members of people . thiere are indeed also other particulars which vtterd by prophetical spirit , the holie patrlarches would haue vnderstanded touching ether the burying , or trāsferring their bodies : but this is no place to treate o' them , since that which we haue deliuered suffices . but if those things which are necessarie to the sustenance o' the liuing , as ar victuals & apparell , althou ' they be wanting with great difficultie , yet they violate not virtue in goud people , nor extirpate pietie out o' the mynde , but reuiue it , & make it more abundant , how much lesse doe those matters which vse to be exhibited for performance of the funerals , & burials of the bodies of the deceased , when they are wanting , make those misera-ble whoe are a'redie quietly placed in the secret seates o' the pious . and according to this whē thiese matters wiere wanting to christian corps in the vastatiō ether o'th at great citie , or else of other townes , it is nether the faulte o' the liuing which could not exhibite them , nor anie paine to the ded which could not be sensible o' them . this is my opinion touching de cause & reason of sepulture , which i thierefore transferd into this bouke out of an other of my owne , in regarde it was more easie for me to repeate this , than to deliuer it in an other manner . which if it be true , surely also the prouision of place for the buriall of bodies at the monuments of saints , is apart of goud humane affection towards the funerals of ones owne frends . for if it is some sort of religion to burie them , it canot be noe religion to haue a care whiere they be buried . yet when such comforts o' the liuing are required by which the pious affection o' their frends towards , them may appiere , i perceiue not what helpes they be for the ded , saue onely that whyle they remember where the bodies o'those they affect , are placed , they may recommend them by praier , to the same saints as to patrones , whom they haue receued to assiste with our lords which in diede they may performe althou ' they could not interre them in such places . but nether be those places which being adorned ar made the sepulchers o' the ded , called memories , or monuments for anie other reason than bycause they by way of admonition renewe the memorie , & cogitatiō o'those whoe are substracted by deth from the eyes o' the liuing , least they be substracted also from the harts of people by obliuion . for euē the name of memorie , most plainely declares the same , & is called a monument for that it moues the mynd , that is in regarde it admonishes vs. for which cause the grecians also call it mnymeion , which wie calle a memorie , or a monument , cause the memorie it selfe by which we remember , in their language is called mnymy . when therefore the mynde remembers whiere the bodie of ones deare frend is buried , & the place occurres which is venerable for the name o' the martyr , the affection o' the rememberer , & praier recomends the soule it loued , to the same martyr : which affection when it is exhibited by their faithfull and most deare frends to diceased people , they themselues merited that it should profitte them . but if anie neces ▪ sitie giues noe leaue , or permits not , bodies either to be interred at all , or not be interred in such places , as those , yet those prayers for the soules of the ded ar not to be pretermitted , which the church has ingaged her self to performe vnder a general commemoration for all that are ded in christian & catholique communion , euen without particular mention o' their names , to the end that those praiers may be exhibited to those , by one pious common mother ; who ar neglected touching thiese matters , by their parents , children , couzens , or frends . yet if these supplications were wanting which are performed in a right faith , & pietie , for the ded ▪ then i am of opinion , that it would not in anie sorte auayle their soules in how holle place soeuer their exammated bodies were putte . wherfore when , the faithfull mother desired to haue the bodie of her faithfull child putte in the church of a martyr , for her to haue had this faith , was a kynde of prayer , since that indeed she bilieued that his soule was 〈…〉 by the martyrs merits ; & this was that which profited , if profitable it was . and that the mother remembers the same sepulcher , & ●ecommends her sonne in her prayers more & more , not the place o' the ded bodie , but the mothers liuelie affect procieding from the memorie o' the place , succores the soule o' the deceased . for it does not improfitably concerne the religious minde o' the prayer to consider at once , both who recommonded , & to whome he is recommended . for the pra●ers dispose the members o' their , bodies as is conuenient for supplicants to dispose them , when they bende their knies , when they extende thier hands , when they prostrate their bodies on the ground : & what euer other visible actions they vse in that nature , altho' their inuisible wil , & harts intention is knowne to god who niedes not thiese external fignes for the expression of a humane minde vnto him , yet one moues himself more by thiese particulars to praye , & lamente more humblely , & feruently . and i know not how it is that ( since thiese motions o' the bodie canot be performed but by a precedent motion o' the minde ) by thiese external actions visibly vsed , that other inuisible motion which causes them , is mutually increased ; & how by this meanes that affection o' the minde which preceded thiese same actions as their causes , increases by cause they are effected . yet if anie one be in such sorte held , or els ●yed that he canot dispose his corporal members , the internal man ceases not therefore to praye , nor to prostrate his minde afore the eyes of god in hi● most secret closet in which he is compuncted . in sembleabel sorte since it much importes whiere he places the ded bodie of him for whose soule he 〈◊〉 god , in regard that both the precedent affect did chuse a holie place , & hauing putte the bodie in it , the remembrance o' the same renewes , & increases that affect which preceded : yet althou ' he cannot effect this , neuerthelesse when a religious frend has once determined to interre him whome he loues , he must not in anie case cease from his necessarie prayers in recommendation of him : for whiere euer the bodie o' the deceased lyes , or lyes not , the rest of his soule is to be proeured : which when it departed thence carried its sence with it , by which it may appiere in what case euerie one is whether in good or euill state . nether expects the spirit its life should be succored by the flesh to which it afforded that life which departing it carried away , and is to render as its returne , cause the flesh acquires not the merit of resurrection to the spirit , but the spirit to the flesh , whether it reuyues to payne , or to glorie . we riede in the ecclesiastical historie which eusebius writte in gre●ke & ruffinus turned into latin , martyrs bodies to haue bin cast to the dogs , & that the bones o' the ded remaining , were vtterly consumed with fye● , & the ashes dispersed in the riuer rhodan least aine parte of them should remayne for a memorie ; which is not to be imagined to haue bin for anie other cause permitted by diuine prouidence , but for that christians in confessing christ , might learne that while they contemne this life , they much more contemne buriall . for this which was perpetrated with great crueltie on martirs bodies , if it had anie thing hurte them , whereby their most inulncible spirits should not rest in blessednesse , surely it would not haue bin permitied . it is thierefore really declared that out lord said not , feare not those who kille the bodie , & baue no more to doe , for that he was not to suffer them to perpetrate anie thing on the bodies of his de●eased seruants , but for that what oner they were permitted to effect , yet nothing should be effected by which the felicitie of deceased christians might be diminished , nothing which might thence redounde to the sence o'those who liue after their deth : or at the least , that nothing should perteine to the detriment o' their bodies , by reason of which they should rise lesse intire . and yet if by reason o'th at affection of a humane minde according to which none euer hated his owne flesh , people after their deth perceue anie thing to be wanting to their deceased bodies , which the solemnitie of sepulture according to the custome of euerie ones seueral countrie affordes , they ar contristated like men , & feare that , touching their bodies afore their deth , which after their deth appertenes to them : in so much that we finde in the boukes of kings , that god by one certaine prophet menaces an other who had transgressed his commaunde , that his carcase , should not be carried into the sepulcher of his ancetours : the reno●r of which scripture is this . our lord sayes thus , in regarde thou hast bin disobedient to the mouth of our lord , and hast not obserued the commandement the lord thy god gaue the , & for that thou hast rerurned and eren bred , and drunke water in that place in which our lord commaunded the not to eite bred , nor drinke water , thy carcasse shall not be put in the sepulcher of thy ancetors . if we recogitate how much this punishment is to be accounted according to the euangell in which we haue lerned not to feare least our exanimated members should suffer after the bodie is killed , it deserues not to be named a paine : yet if we consider humane affection towardes its owne flesh , one might be contristated aliue for that he was sorrie that this was to passe with his bodie althou ? it should not be sensible of it when it should be effected . hence it was that our lord would chastice his seruant who had not contemned to accomplish his precept , but only being deceued by an others fallace , imagined he had obeyed it when he did not ▪ nether is it to be conceued he was so killed by the beast byting him , that ▪ his soule was thence violently carried to the infernal paines , since that the same lyon which killed him garded his bodie , the asse on which he rid remayning vnhurte , & also the cruell beast assisting with an vndaumed presence at his masters funerall . by which admirable signe it appieres that the man of god was rather temporally corrected to deth , than punished after deth . touching which matter the apostle hauing for the offences of some commemorated , the infirmities and defects of maine . for ( quoth he ) if we would iudge our selues we should not be iudged by our lord : but when we are iudged , we are reprehended by our lord least we be condemned with this world . truly he who had deceued him , buried him with sufficient honor in his owne proper monument , & procured himselfe to be buried at his corps hoping that by this meanes his owne bones would be spared when the time should come in which according to the prophecie of that man of god , losias king of iuda caused the bones of manie ded people to be disinterred ; & contaminated the sacrilegious altars whcih were erected to soulptils , with the same bones . for indeed he , spared the monument in which the prophet was buried who had predicted these matters aboue three centenaries of yeares a fore , & for his respect , his sepulcher who had seduced him , was not violated . for by reason o'th at affection according to which none euer hated his owne flesh , he prouided for his owne carcasse whoe by a lye had slayne his owne soule . for this cause therefore for which euerie one naturally loues his owne flesh , to him it was . a punishment to knowe that he was not to be put in the sepulcher of his ancetors , & to this , a care to vse such prouidence , that his bones would be spared , if he la●e ●●re to him whose sepulcher none would violate . the martyrs of christ combating for the trueth vanquished this affection . nether is it anie merueile that those contemned that which tehy wiere not to fiele after their deth , who could not he vanquished wi'those torments which they felt alyne . for surely god who sufferd not the lyon to touche the prophetes bodie which he had slaine , a●●e more , & of a killer made him a kieper , he could , i say , haue debarred the dogs to which the murdered bodies of his seruants wiere cast , from them , & he could innumerable wayes haue terrified the crueltie of the people so that they should not haue dared ether to destroye thier bodies by fyer , or disperse their ashes . but nether was this triall to be awanting to the various multiplicite o' their temptations , least their fortitude in christs confession whcih was not to yield to the barbarous rigor of the persecution , for the safetie of their bodies , should tremble for the honor of a sepulcher , & finally least faith o' the resurrection should feare the destruction of humane bodies . thiese matters theirefore wiere also to be permitted to the intent that after thiese so great examples of honour , feruent martyrs in christs confession , might also be witnesses of that veritie according to which they lerned that , those who killed their bodies , had afterwards no more to doe with them , in regarde that what euer they should doe to their defunct bodies , doubtlesse they should effect nothing , since that in insensible flesh nether hie who thence departed , could fiele , nor hie who created it could loase anie thing . but althou ' among thiese matters which passed touching the bodies o'those who wiere killed , the martyrs not fearing them sufferd with great fortitude , neuerthelesse their christian brothers wiere much grieued for that they had no meanes ether to performe their duties , touching the funerall o' the saints , nor yet did the straite vigilancie of the cruell kiepers permitte them to subtracte anie part of them , secretly , as the same historie testifies . so that when no miserie did touche those who were killed , ether in the tearing a pieces the members of their bodies , in the combustion o' their bones , or in the dispersion of their ashes , yet thiese who could not burie anie part of them , were miserably afflicted , since that they in a certeine manner felt that of which the martyrs wiere in noe sorte sensible , & whereas no suffering was in thiese , yet in the other there was a most miserable compassion . according to this which i called a miserable compassion they are commended , & praised by k. dauid , who exhibited the mercie of sepulture to the drye bones of saul & ionathas ; yet what mercie is afforded to those who ar not sensible ? is this peraduenture to be reduced to that opinion , that insepulcherd people cannot passe the infernal riuer ? let this be farre from christian faith , otherwise such a great multitude of martyrs whose bodies could not be buried , were in a miserable case ; & veritie fallaciously pronunced . feare not those who kille the bodie , and haue no more to doe , if they could so much preiudice them as to impedite their passage to their desired places . but bicause this without all doubt , is most false , nether does sepulture denied , to their bodies indomage faithfull people , nor profitte infidells if they haue it ? why therefore are those who buried saul and his sonne commended for this by the pious king , saue onely for that the hearts of the commiserators , ar well affected when they grieue at that which happens to the ded bodies of others , which according to that affect by which none euer hated his owne flesh , they will not haue done after their deth to their owne bodies : & precure whyle they remaine sensible , to haue that exhibited to others who be not sensible , which they will haue exhibited to them selues when they ar not to be sensible . certaine visions ar recounted which sieme to cause no irregardeable questiō in this disputation . for some ded people ar related to haue appiered to the liuing ether in their sliepe , or in some other manner , & shewing the places in which their bodies laye vnburied , to those whoe were ignorant of it , & to haue admonished them to exhibit the sepulture to them which they wanted . if we replye that these things ar false , wee shall sieme impudently to contradicte both the writings of some christians , and also the dictamen of those who affirme they happened vnto them : but it is to be responded or anserd that , we must not imagine the ded ar sensible of these matters for that they sieme to themselues ether to signifye , or demaunde them in their sliepe . for euen the liuing appiere often tymes to the liuing being a sliepe , when they knowe them selues that they appeare , & they heare them relate these particulers which they dreamed , & affirming that they had them , in their sliepe doing , or speaking som'at . if therefore one can sie mee in his sliepe declaring som'at which is ether aredie effected , or els prenuntiating some future matter whyle i am totally ignorant of it , nor yet care not a iot , not only what he dreames but nether whether he be awake whyle i sliepe , or sliepe whyle i wake , or whether we sliepe both , or wake , at one & the same tyme , in which he has a vision in which he sies mee . what meruelle is it if ded people nether knowing , nor fieling these things , yet ar viewed by the liuing in their dreames , & vtter something which those who ar awake knowne to be true . wherefore i should thinke it to be effected by angelical operations , whether it be permitted , or commaunded frō aboue that these should sieme to vtter som'at in their sliepe touching the buriall o' their bodies , althou ' they ble quite ignorant whose bodies they be . and this is sometymes profitably effected , whether it be to giue some sort of comfort to the liuing to whome those ded people apperteyne whose representations appiere to the dreamers ; or to the intent that by these admonitions the humanitie of sepulture may be recommended to humane generation which althou ' it helpes not the deceased , yet is it culpable irreligiosit●e to neglect it . yet sometimes people are carried to great errors by fallatious visions , who iustly deferue to suffer such illusions ; as for example if one should viewe that which aeneas by poeticall falsitie is related to haue siene in the infernal regions , & that the figure of some unsepulcherd person should appeare vnto him , & vtter such particulars as palinurus is recounted to have vtterd to aeneas , & that when he awakes he should finde his bodie in the same place in which he heard it to be , whyle he dreamed , & was admonished & requested to burie it when he had found it , that in regard he perceiued it to be true , he should for that cause bilieue that , the ded are therefore buried that their soules may passe to those places . does not he who bilienes these matters very much exorbitate from the way o'trueth ? for such is humane infirmitie , that when anie one sies one ded in his sliepe , he imagins , he sies his soule , but when he . sembleably dreames of anie one aliue , he doutes not but that nether his bodie , nor his soule , but the similitude of a man appiered to him , as if not the soules , but the similitudes o' people soules being in the same sort ignorant , could not appiere to those who dreame . when i was at milan , i heard for certeine that when a dette was demanded of one by producing the bond of his father deceased ( which det had bin paid vnknown to his sonne ) he began to be very much cōtristated , & to admire that his father dying had not declared his dets vnto him , supposing he made a will. then his father appeared to him being very much perplexed , in his sliepe , & signifyed where it was recorded that the bond was cancelled : which being found , and produced , the young man not only repelled the calumniation o' the false dette , but also receued the acquittance which his father had not receued when he paied the money . in this case therefore it is conceued that the soule o' the father had care of his sonne , & to haue come to him being a sliepe , to the intent that teiching him that which he ignored , he might deliuer him from a great molestation . yea & amost at the verie same tyme , at which we heard this , that is , i being at milan , eulogius the rhetoritian of carthage , who was my scholler in the same art , as himselfe after my returne into africa related to me , when he expounded to his schollers cicero's books of rhetorique , perusing the lesson which he was to deliuer to them the day insuing , he founde a certeyne obscure place which not vnderstanding he could scarce sliepe for care , to whome being in a dreame that might , i expounded that to him which he did not vnderstand , yea not i , but my figure , i ignoring it , & ether imployed in farre different matters beyond the seas , or not caring a iot for his cares . howe these things are effected i knowe not , but in what euer manner they are effected , why bilieue we not they are effected in the same manner that one viewes one in his sliepe ded , in the same manner as it is effected that he viewes one aliue , certeinly nether o' them ether knowing or caring , where , when or who dreames o' their figures , or shapes . sembleable to dreames are also some visions of the liuing who haue their senses troubled , as are those of frantique people , or in anie sort furious , for these also speike to them selues as if they spake to those who are really present , as well with the absent as the present whose figures they viewe whether a liue or ded . but euen as those who liue know not that they are viewed by them , or that they speake wi'thē , for that inrealitie they are nether present , nor discourse wi'them , but only being people troubled in their senses , they suffer such imaginarie visions : in the same fashion those who haue departed this life , to people thus affected seeme to be present when they are absent , not knowing at all whether anie bodie , imaginarily viewes them . of this same nature is also that other matter , vizt ; when people ar substracted from their corporal senses , & possessed with such visions more profundly than if they sliepe . an to these also appiere the resemblances both o' the liuing , & the ded , but when they returne to their senses who euer they affirme they haue siene ded , they are truly credited to haue bin with them : nether consider they who heare these matters that sembleably the resemblances also o'some liuing ar viewed , they remayning absent & ignorant o' the same . a certeine ordinarie person curina by name , in the incorporation of tullie which is verie neare to the cittie hippon , a poure officer , & scarce in the ranke of a diumuir in that place , & an absolute rustique being sick & depriued of his senses he laye some certeine daies amost ded , yet a very smal breath remaining in his nose which by putting tou ones hand was scarce perceiued , serued for a slender signe of his life , which as one astonished sufferd him not to be buried . he moued not one member , hee recelued no sustenance , he perceiued nothing with his eyes , nor felt anie paine he was put tou in anie other of his corporal senses : neuerthelesse he sae manie things in his sliepe which at length after manie daies awaking he related . and in primis as soune as he open'd his eyes : let some bodie goe ( quoth he ) to curina the smith's house , & know what is done there : when the messiuger came thither , he was founde to haue died at the same moment in which this man was restor'd to his senses , & had reuiued a most from deth . then he signified to those who were present with attention , that curina the smith was commanded to appiere at the time of his owne dismission : & that he heard in the place whence he returned that , not curina the curial , but curina the smith was commaunded to be adduced to those places o' the ded . therefore in those visions as in his dreames , it was aduertissed that among those deceased people which he sae , some were treated according to the diuersitie o' their merits . also some he obserued whome he had knowne alyue . but i perhaps , should haue bilieued them to be ded , if he in those his , as it were dreames , had not siene some who are yet alyue at this present , vizt ; some preists of his countrie ; by whose preist ther , he was instructed to that purpose that he might be me baptized at hippon , which he said was performed , wherefore he sae in that vision a preist , clerkes , & my selfe not yet ded , in which same vision he also sae such as were ded . why should he not be supposed to haue siene them as well as vs , both of vs , being absent , & ignorant of this , & accordingly not to haue siene the persons themselues , but their resemblances , or figures , as also the resemblances o' the places ? for he both sae the field in which that preist was , with the clerkes , & the citie hippone where he was as it were baptized . in which places certainely he was not when there he siemed to bee . for he knew not what was done ther at that tyme : which doutlesse he would haue knowne if verily he had bin there . therefore these matters were siene which ar not presented in the things as they ar in their nature , but as they ar adumbrated , or shadowed in certaine images of things . finally , after manie things which he viewed , he related that he was introduced in to paradyse , & that it was said to him at the tyme of his dismission redie to returne to his frendes : goe be baptized if thou wil be in that place o' the blessed . further more being admonished to be baptized , he anserd it was a'redie done . to whome he with whome he spake replyed goe , quoth hee , & be truly baptized , for thou saest that in a vision . after this he recouer , & went to hippon : easter now approached , he deliuerd his name among other competents with verie manie others in lyke manner vnknowne to vs. nether had he care to notifye his vision to mie , or to anie of myne . he was baptized ; & the holie dayes being past , he returnd home . after a yeare or two transacted , or more , i knewe all these particulars first by a frend of his & myne at my table when we discoursed aboute some such matters . then i vrged , & caused him to relate these things in presense to me , his honest citticens testifying both his strange infirmitie , how he had layne almost ded , for the space of manie dayes , & o'th at other curina the smith which i aboue mentioned , & when he related me all these matter , they also then rememberd , & auerred that they had heard them of him . wherefore as he sae his owne baptisme , & mie ; & the cittie hippone , the church , & the fonte , not in the things them selues but in certaine similitudes , so also did he view some other certaine lyue persons they not knowing it . why therefore might he not viewe those ded persons they not knowing it ? why bilieue we not these operations to be angelical by the dispensation of gods prouidence who vses well both goud & ill things according to the inscrutable profunditie of his iudgments , whether mortal mens myndes be hence instructed , or deceiued , whether they be comforted , or terrified : as to euerie one ether mercie is to be exhibited , or reuēge to be irrogated by him to whome the church sings mercie & iudgement not in vaine . let euerie one take as he please that which i wil saye . if the soules o' the ded were present to the liuing , & did conuerse with vs when we see them in our sleepe ( to be silent of others ) my owne pious mother should noe night relinquishe me , who followed me by s●ae , & by land that she might liue with me . for god defende that she by a more happie lyfe should be made so cruell that when anie thing afflictes my harte , she should not comforte her contristated sonne , whome she euer vnically loued , whome she would neuer sie sorie . but surely that which the sacred psalme perfecty soundes , is true , bicause my father & my mother relinquished me , yet our lord receued me . if therfore our fathers haue relinquished vs , how are they present to our cares & businesses . an if our parents are not present , who are those other ded persons which knowe what wee doe or what we suffer ? isaias the prophet sayes , for thou art our father , hicause abrabam was ignorant of vs , & israel knew vs not . if such great patriarches were ignorāt of what was done touching the people o' their owne procreation , to whome for their faith in god the people of their progenie was promised , how medle the ded wi'the liuing in knowing , & assisting them in their actions & affeires ? how saye we that these consulted with them : who dyed afore their euils happened which followed their dethes ? if also after deth they be sensible of all those matters which happen in the calamities of this mortall life . or peraduenture say wee this by error , & o●tieme those for quyet whome the inquyet lyfe o' the liuing sollicits ? what is therefore that which god promised for a great benefit to the most pyous king iosias , that he should dye afore , least he should sie those mischiefes which he menaced futurely to happen to that place , & people ? which wordes of god are these . thus sayes the lord god of israel : my words which thou didest heare , & feared afore my face whyle thou hear dest them , which i spake o'th is place , & those who inhabit in it , that it be left desolate & in malediction : and thou didest tiere thy garments and cryed in my conspect , and hearing , and the lord of sabath said : not so , loe i will put the with thy fathers , and thou shalt be placed with peace ; and thy eyes shall not view all those miseries which i will induce into this place , and to the people which inhabite in it . this king being terrifyed with gods comminations , had cryed ; & tore his garments , & was secured from all future euils by the accelerations of a hastie deth , that he should so rest in peace as he should not sie them . therefore the spirits of the deceased existe there where they shall not view those things which ar done , or chance to people in this lyfe . how then sie they their owne sepulchers , or their owne bodies , or whether they lie vnburied , & abiected ? how are they present at the miseries of the liuing , since that ether they suffer their owne euils if such merits they haue contracted , or rest in peace ( as was promised to this iosias ) where they ●●steine no euils nether by suffering them selues , nor by compassionating others , freed from all those euils which they sufferd whyle here they liued . perhaps some one will saye , if the ded haue no care o' the liuing , how did that rich one whoe was tormented in hell praye father abraham to send lazarus , to his fyue brothers yet aliue , & to deale with them , least they also should come to the same place of torments ? but did the rich one bicause he said this , therefore knowe what his brothers did after or suffer at that time ? such was his care of the liuing althou he knewe not at all what they did , as we haue care of the ded , althou ? we are quite ignorant what they doe . for if we cared not for the ded , surely we would not pray to god for them . finally , nether did abraham send lazarus , but anferd that they had moyses , & the prophets hiere , whom they ought to heare to the end they might not come to those punishments . where it recurres to be obserued , how father abraham knew not what hiere was done where he knew moyses , & the prophets to bee , that is their boukes by obeying to whome , people might auoide theinfernal torments : where in conclusion , he knew that rich one to haue liued in deliciousnes , but poure lazarus in labor , & paines for this also he saies vnto him . remēber son that thou haest receiued houd things in this lyfe , but lazarns euil . therfore he knew thiese things which verily were done about the liuing , not about the ded : yet not when they were done about the liuing , but they being ded he might knowe them by lazarus meanes least it should be false which the prophet affirmes . abraham knew vs not . furthermore it is to be confessed that indied the ded knowes not what is done here , but this is while it is done hiere for afterwards they heare of those who dying departe hence , & passe to them : not indeed al things , but those which they are permitted to disclose , who also are permitted to remember them , & such as those must heare to whome they notifye them . the ded also may by the angels which ar present at those things which here ar done , heare some thing which he to whome all things are subiect , iudges necessarie for them to heare ? for vnlesse there were angels which could be present both in the places o' the liuing , & the ded , our lord iesus would not haue said , it chanced that poure man dyed , & was caried by angels into the bosome of abraham . therefore they could be now here , & now there , who caried away him whome god would haue them . also the soules of the ded may knowe some things done here which gods spirit reueling them are necessarie for them to know , and which it is not necessarie for thē not to knowe , not onely past , or present , but also future matters . as not all sortes of people but the prophets knewe while they liued here : nether knew they all things , but those which the diuine prouidence iudged necessarie to be reueled vnto them . an diuine scripture also testifyes that some o' the ded are sent to the liuing , as contrarily that paule was rapt from the liuing into pararadyse . for the prophet samuel being deceased , predicted future things also to king saul alyue : althou'some are of opinion it was not hee who could be euocated by art magique , but some ill spirit agreable to such an ill action ; which represented his person , since that the bouke of ecclesiasticus which iesus the sonne of sirach is deliuered to haue writte , and is affirmed to be● salomons , for some similitude in the style , conteines in the commendation o' the fathers , that samuel euen being ded , prophicyed . but if contradiction be made vnto this bouke by the canon o' the iewes ( for it is not extant in it ) what shall we say of moyses whoe certainely is red both in the deuteronomie to haue binded , & in the euangel to haue appiered to the liuing with elias who is not ded . hence also that other question is solued , vizt , in what manner the martyrs signifye by the benefits which ar conferred to those who praye , that they ar present at humane businesses , if the ded knowe not what the liuing doe . for we haue heard not by incertaine rumors , but by sure witnesses , that felix the confessor appiered to the inhabitants of nola , which he piously loued when it was oppugned by the barbarians , not only by the effects of his benefits , but also to the viewe o' the people . but thiese things ar exhibited by diuine operation farre different from the vsuall course , which is attributed to euerie sorte o'creature . for we must not therefore not discerne the difference which is betwixt the vertue of water in its proper order of elements , & the raritie , or rather singularitie o'th is diuine operation , cause our lord where he pleased sodainely turned water into wyne . nether bicause ded lazarus rize again , therefore euerie one ded , rises when he will , nor is he in the same manner reuyued by one liuing , when he is astonished , in which he is awaked when he is a sliepe by one who is awake . wherefore one thing is the limits of humane matters , & an other the signes of diuine power , those things which ar naturally effected , ar one , & those which miraculously , an other : althou ' god both assists nature that it may haue existence , & also nature is not awanting to miracles . it is not thierefore to be imagined that euerie disceased person can be present at the affaires o' the liuing , cause martyrs ar present ether to cure , or succore some particular people : but rather it is to be knowne that martyrs are therefore present at the affaires of the liuing by diuine power cause the deceased canot by their owne proper nature be present at the affaires o' the liuing . how be it this question exciedes the powers of my intendiment , how it is that the martyrs helpe thiese who are certainely helped by them : whether they by themselues are present at the same time in so diuers , & so farre distant places , ether where their memories ar , or in other places besyde their monuments where soeuer they ar knowne to be present , or else whether , they existing in a place agreable to their merits , remote from all conuersation of mortal men , & yet generally praying for the necessities o' their supplicants , as we praye for the ded to whome neuer the lesse we ar not present , nor knowe where they bie or what they doe ; god omnipotent who is present in euerie place , & nether commixed with vs , nor remote from vs , hearing the prayers of his martyrs , by angelical ministerie euerie way diffused , exhibites to people these solaces , which he iudges necessarie to be exhibited , who by ineffable power , and bonitie comends the merits of his martyrs where he will , when he will , & as he will , & chiefely by their memories , in regarde he knowes this is expedient to the edification o' the faith of christ for whose confession they sufferd . this matter is hyer than i can atteine to , & more abstruse than i am able to search out & therefore which o'these twoe , or else whether perhaps both is so , vizt ; that some tymes by the verie presence o' the martyrs , & sometymes by angels personating the martyrs , i dare not determine , i would rather inquyre these matters o'those who knowe them ; nether is ther none whoe knowe these matters , nor none who fieme to them selues to knowne them , & yet knowe them not : for these ar gods donations , who liberally conferres some to one , & some to others according to the apostle who affirmes that the manifestation o' the spirit is giuen to euerie one for their profitte . to one , quoth he , is giuen by the spirit the worde of sapience , to an other is giuen , by the spirit the worde of knowlige , to an other the worde of science according to the same spirit , but to an other faith in the same spirit , to an other the guifte of cures in one spirit , to an other operations of power , to an other prophecie , to an other discernement of spirits , to an other diuerfitie of languages , to an other inter-pretation o'wordes : but one , & the same spirit operates all theise , diuyding to euerie one that which is proper to them , as he pleases . to whome euer is conferred the discernement of spirits , he knowes these things as they are to be knowne . such a one it is to be bilieued iohn the monke to haue bin , whome theodosius the greater consulted touching the euent o' the ciuille warre , bicause he had also the gift o'prophecie . for nether doute i but that not onely euerie one in particular may haue euerie one o'these dones , but also that one may haue manie ; wherefore this iohn said to a certaine woman verie religious , impatiently desyring to fie him , & vehemently instanceing by her husbands meanes to obteine her desyre , when he refused in regarde he neuer permitted this to women , goe , quoth he , tell thy wyfe she shall fie me the next night , but in her sliepe : & it was performed . he admonished her touching all that which a fidelious wyfe ought to be admonished . whoe when she awaked , she fignifyed to her husband she had siene the man of god in such a forme as she had knowne him . he who had knowlige o'th is from them , related it to mie , a graue & noble personage , & who verie much deserued to be credited . but if i my selfe had siene that saintlie monke , in regarde , as it is reported , he most patiently sufferd himselfe to be interrogated ; & anserd most discrietly , i would haue inquyred of him that which perteines to this question : whether he , that is , his spirit in the figure of his bodie , came to that woman in her sliepe , as we dreame of our selues in the shape of our bodies : or else he being otherwyse occupyed , or if he slept , otherwise dreaming , whether by an angel , or in anie other manner , such a vision was made , & that he knew afore by prophetical spirit reueling , it was afterwarde to come to passe that he should promisse it . for if he was present to the dreamer , certainely he had power to doe it by admirable grace , not by nature , & by gods donation , not by his owne proper forces . but if he ether being in other matters imployed , or else in a dreame , and busied with other visions , the woman sae him in her sliepe , verily some such matter was effected , as that which we riede in the acts of the apostles where our lord iesus speikes to ananias touching sanl , & signifies to him that saul sae ananias coming to him when ananias himselfe did not knowe it . whether euer o'theise that man of god should haue anserd me , i would also prociede to inquyre of him touching the martyrs , whether they ar present in sliepe , or to those who sie them in anie other facion , in what forme they please , & chiefely when the deuils confesse they ar tormented by them in peoples bodies , & praye them to spare them : or whether theise matters are performed at gods commande by angelicall powers in honor and comendation o' the saints for the profit of men , they remaining in soueraine rest , and attending to an other much better vision ; separated from vs , and praying for vs. for at milan at s. geruasius & protasius martyrs ( as they mentioned in the same sort other people deceased by expression o' their names ) the deuils confessed s. ambrose bishop yet aliue , & obsecrated him that he would spare them , whyle he was about other matters , & quite ignorant o'th is when it passed . now whether some tymes theise matters be performed by the presence o' the martyrs , & some tyme by the presence of angels , & whether , & by what signes they can be discerned : none can be able to knowe & determine this but hee onely who has that guifte by gods spirit , diuiding to euerie one as he pleases . i conceiue the prenominated iohn would resolue me all these points according to my desyre , to the end that ether i might lerne them by his instruction , & knowe theise things to be true which i should heare : or else bilieue those things which i should not know , he teiching me , who knowes them . and if perchance he should ansere me out of holie scripture , & should say , inquire not hyer matters than thy selfe , & search not stronger matters than thy selfe , but euer cogitate those matters which god has commanded thie , i would also receiue it gratiously . for it is no smale comoditie , at the least to knowe for certaine & cleare , that such matters are not to be exquyred as are obscure , & incertaine , & which we are not able to comprehende : & that which anie one desyres to knowe imagining it is profitable for him to knowe it , let him lerne it preiudices him not if he ignores it . now since these matters stande thus , let vs not imagine that anie thing arriues to the ded of whom we haue care saue that we solemnily supplicate for them ether by sacrifices o' the altar or prayers , or of almeses : how be it , they profitte not all those for whome they ar performed , but those only to whom during their life , it is acquired that they should be profitable : yet in regarde we know not in particular who they bee , we must performe all these things for all the regenerated , to the end that none o' them be pretermitted , to whome thiese benefits may , & ought to acrue . for it will be better they should superabound in respect o' them whome they nether profitte nor disprofitte , than that they should be defectiue to those whome they profitte : neuerthelesse euerie one performes thiese matters more diligently for his owne intrinsicall friendes in regarde the like is performed by them for him . but what euer is expended in the inhumation o' the bodie , it is no succor for saluation , but an office of humanitie conformable to the affect according to which none euer hates his owne flesh . whence it is that as much as is in his power , one must haue all the care he can for the bodie of his neybor when he who ruled it shall thence departe . an if they who bilieue not the resurrection o' the flesh performe thiese things , how much more ought those who bilieue it , to performe them , to the intent that an office thus performed may be to the bodie ded , but yet to ryze againe , & to remaine in eternitie ; in some sort a testimonie o' the same faith . but that some are buried niere the monuments of martyrs , this onely siemes to mie to profitte the deceased person , that the affection of his prayer who commendes him to the patronage o' the martyr , may be increased . you haue now such a responsiue resolution of myne to those points which you estiemed conuenient to inquyre of me , as i coulde aford you . which if it is larger than may suffice , perdone me , for it was in regarde , o' the desyre i had to discourse longer wi' you wherfore i praye let me knowe by your rescriptiue letters how your venerable dilection accepted this bouke , which doutelesse the messinger will render more gracious vnto you , vizt . our brother compresbyter candidianus whom as knowne by your letters , i receued most affectionately , & dismissed inuoluntarily . for he comforted vs much with his prsence , in christs charitie , & i must confesse i obeyed vnto you at his sollicitation . for my mynde is with so manie matters distracted , that vnlesse he by his continual admonition had not sufferd me not to forget , surely my responsal had bin wanting to your question . finis . errates . the chiefe errors committed in the printe be these . page 24. line 8. menlate for lamente . page 30. line 17. & to haue this prouidence for , & a care to this , to haue this prouidence . page 35. line 7. they knowe them selues for they knowe not them selues . line 11. they had them for they sae them . page 46. line 19. consulted wi'them for were prouided for . page 48. line 3. vnburied , & abiected for buried , or abiected . other lesser faltes i remitte to the perusers discretion for him to correct mentally in his owne discourse , euer caring in his mynde that by reason we catholiques be not permitted to print in our owne countrie , but are forced to vse strangers , it is impossible to haue matters exactely performed . the sovles svpplication at the hovre of deth : applyed by the church , to soules departed as represented in that most terrible trance : or in relation to the generall iudgment . that day , that day of doume and yre , this corporall sphere will by fyre , conuerte to ashes senze delay , witnesse dauid with sybilla . what feare , and terror will be thiere when the iuste iudge shall once appiere attended on 〈◊〉 angels , thus all with great strictnesse to discusse ▪ a trumpet cansting a strange sounde on the graues in euerie grounde , with lyke constreinte by one & one , will summone all afore his throne . both deth , & nature in a maze wil stande ; when in those horrid dayes ▪ al humane creatures shall arize their iudge to anser in this guyze . a written bouke shall be produc'd to which all matters ar reduc'd in order ; according to which all shall be iudg'd both poure & rich : wherfore whē the iudge shal sit thiere , all secret acts shall then appiere : not one offence shall wante its paine , nor irreuenged shall remaine . what poure creature shall i then saye ▪ or to what patron shall i praye ? when in that most distressed case euen scarce a iuste one will be safe . o prince o'formidable driede of whose great maiestie we riede : thou who saues the saued gratis , saue me , founteine pietatis . remember iesu thie i praye , that i am cause of this thy waye : thou haest rediem'd me from the praie , let me not perish in that daie . thou haest exquir'd me to thy losse , thou haest rediem'd me by thy crosse : let this labor not be frustrate , but wi' glorie me illustrate , o thou great iudge of iuste reuenge since i 'm not able thy chalenge to indure : grante me remission afore i'm to render reason . i sigh , & sob as one guiltie , my face blushes at my filthie faulte : for thy pitie most intense voutsafe to perdone my offense . thou whoe didest from sinne absolue that vitious marie ; & dissolue by thy perdon the thiefs offence , haest also gin me confidence . my prayers i knowe ar not worthie for to obteine thy great mercie : yet pious lord i thie desyre i be not burnte with endlesse fyere . o diuyne sheperd thou me kiepe , and place me once a mong thy shiepe : diuyde me from the goates : & stande let me , o lord , at thy right hande . when thou shalt once confounded haue the male dicted ; & from graue haest sent them to eternal flame , place me wi' those of blessed name . to thie , o lord , i supplicate with contryte mynde i now prostrate my selfe afore thy face ; & bende to haue assistance at my ende . o lamentable is the daye in which all people must obeye the angels voyce ; & ryze a gaine to iudged bee to blisse , or paine . spare vs therfore both great & smale , and free vs from eternall thral , o pious christ ; whose name be bless'd giue vs , & them eternal rest . amen . notes, typically marginal, from the original text notes for div a22663-e60 1 cor. 3. 15. in psal . 37. iohn . calu. instit . lib. 4. cap. 14 , ●i●e , notes for div a22663-e250 marke merit ackowliged in this : & other places by saint austin : yet reiected , & renounced by pretensiue reformers . the machabies ancient scriptures . reflecte on the vniuersal churches custome in s austins time , to praye for the ded in masse . aen●d . 6. math. 10. luc. 12. psal . 115. an argument founded in a contrarie absurditie . lacan . genes . 23. tob. 2. & 12. math. 26. note praver to saints for the soules of the deceased . obserue praver to saints for the deceased . note the publique praier o' the church for the ded , befides the deuotions of particular persons . saints mediate for soules departed . 3. reg. 13. 1 cor. 1● 2. reg. 22 psal . 26. cap. 65. prayet for the ded is to be vsed althou we knowe not distinctlye the actions which they exercise in the other life . the iewes reiect the ecclesiastique , but s. austin places it in the christian canon . lib. 2. de doctrin . christ . cap. 8. marke . it is expedient to the edification of christian faith for god to vse the mediation of his saints for the cure , & conforte of his people in their necessities . eccles . 3. prouerb . 15. both the oblation c●the masse , & other prayers , & almes diedes profitte soules departed . prayer to saints in particular . death's alarum: or, security's vvarning-piece. a sermon preached in s. dionis back-church, at the funerall of mrs. mary smith (daughter of mr. isaac colfe, formerly minister of gods word at chadwell in essex, and late wife of mr. richard smith of london, draper) who dyed the 9th. day of novemb. 1653. and was buried the 16th of the same moneth. by nath: hardy, mr. of arts, and preacher to that parish. hardy, nathaniel, 1618-1670. this text is an enriched version of the tcp digital transcription a87089 of text r206763 in the english short title catalog (thomason e725_4). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 82 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a87089 wing h714 thomason e725_4 estc r206763 99865869 99865869 118120 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for 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(eebo-tcp ; phase 1, no. a87089) transcribed from: (early english books online ; image set 118120) images scanned from microfilm: (thomason tracts ; 112:e725[4]) death's alarum: or, security's vvarning-piece. a sermon preached in s. dionis back-church, at the funerall of mrs. mary smith (daughter of mr. isaac colfe, formerly minister of gods word at chadwell in essex, and late wife of mr. richard smith of london, draper) who dyed the 9th. day of novemb. 1653. and was buried the 16th of the same moneth. by nath: hardy, mr. of arts, and preacher to that parish. hardy, nathaniel, 1618-1670. [4], 32 p. printed by j.g. for nath: web, and will: grantham at the sign of the bear in s. paul's church-yard neere the little north doore., london, : 1653. annotation on thomason copy: "december. 21.". reproduction of the original in the british library. eng smith, mary, d. 1653 -death and burial. bible. -n.t. -mathew xxiv, 44 -sermons. funeral sermons -17th century. death -early works to 1800. sermons, english -17th century. a87089 r206763 (thomason e725_4). civilwar no death's alarum: or, security's vvarning-piece.: a sermon preached in s. dionis back-church, at the funerall of mrs. mary smith (daughter of hardy, nathaniel 1653 12784 115 65 0 0 0 0 141 f the rate of 141 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-06 apex covantage keyed and coded from proquest page images 2008-04 elspeth healey sampled and proofread 2008-04 elspeth healey text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion death's alarum : or , secvrity's warning-piece . a sermon preached in s. dionis back-church , at the funerall of mrs. mary smith ( daughter of mr. isaac colfe , formerly minister of gods word at chadwell in essex , and late wife of mr. richard smith of london , draper ) who dyed the 9th . day of novemb. 1653. and was buried the 16th . of the same moneth . by nath : hardy , mr. of arts , and preacher to that parish . revelat. 16. 15. behold i come as a thief , blessed is he that watcheth and keepeth his garments , lest be walk naked , and they see his shame . greg. mag. hom. 13. in evang. horam ultimam dominus noster idcirco voluit nobis esse incognitam , ut semper possit esse suspecta , ut dum illam praevidere non possumus , ad illam sinc intermissione praeparemur . london , printed by j. g. for nath : web , and will : grantham at the sign of the bear in s. paul's church-yard neere the little north doore . 1654. errata . page 7. line 22. read from , p. 8. l. 14. blot out the fig. 5. l. 25. for foremarning r. forearming , in marg. bl . out est . p. 12. l. 30. for soules r. skulls , p. 14. l. 2. for so r. to , l. 14. for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , p. 15. l. 16. after readiness adde consisteth , p. 24. l. 11. before sense r. high , l. 12. blot out high . to the reverend mr. abraham colfe , minister of lewisham in kent : after the numbring of many yeares on earth , yeares without number in heaven . worthy sir , upon your first motion of publishing this sermon , i took it into a serious review , and finding the notions very common , and the expressions home-spun , i adjudged it unworthy to survive ( except in the memories of the auditors ) that houre wherein it was preached : but being loath to deny your desire , i resolved to deny my owne judgement , and withall , hoping it may prove usefull ( though not to informe the judgement , yet ) to awaken the conscience of the reader , i am willing to hazard my owne reputation , if i may advance the edification of others . that which ( reverend sir ) i conceive to be a subordinate end in your intention , is to testifie your abundant ( yet deserved ) respects to your deceased neece , in taking care that whilest her body rots her name might live ; and surely , since the memory of the just is blessed , an endeavour to perpetuate it is pious . praise-worthy then is your regard of her memory , but much more commendable is that course which you have taken for preserving your owne , by an eminent and lasting * act of charity , for which the generations to come shall call you blessed . indeed by this worthy work you have honoured the parish whereof you have been , and are a carefull watchman ; the church of england , to which you have been an obedient son ; the gospel , of which you have beene a laborious preacher ; and protestant religion , of which ( i trust ) you are a sincere professor . and truly , both the present and future ages will be very ingratefull , if they shall not highly honour so munificent a benefactor . however ( i hope ) you have so learned christ , as not to make mens applause the scope at which you aime , or marke whereat you shoot , well knowing that vaine-glory sullyeth the splendour , and evacatueth the reward of our best actions , turning christian charity into pharisaicall hypocrisie . to gods mercifull acceptation ▪ and gracious remuneration ( i doubt not , good sir ) but you commend your pious and charitable designe , who ( though men should ) will not be unrighteous to forget your work and labour of love . to his powerfull protection and most wise direction , i commend both you and your endeavours , who will not forsake you now you are aged , but preserve you to his heavenly kingdome . to whom be glory for ever and ever . amen . i subscribe my self ( sir ) a cordiall honourer of your vertues , nath : hardy . math : 24. 44. therefore be ye also ready , for in such an houre as you think not , the sonne of man cometh . this chapter is a sermon , the preacher whereof was no other than the lord of preachers and great prophet of his church : the theame whereabout it is conversant is his coming , and that in a way of judgement . and those two genuine parts of a sermon , explication and application divide the chapter : the former describeth the signes and manner of his advent , from the first verse to the 42. the latter prescribeth an expectation of , and preparation for it , from the 42. to the end . the text i am now to handle lyeth within the compasse of the latter and most practicall part of the sermon : in which , ( the designe of our blessed saviour being to urge a watchfull readinesse for his coming ) he pursueth a double metaphor ( couching logicall reasons under rhetoricall allusions ) the one in the following verses , the other in the foregoing . the subsequent similitude is borrowed from a servants behaviour in reference to the coming of his lord . no topicks more prevailing , especially with vulgar judgements , than those which are drawne à commodo & incommodo , from the danger or benefit , detriment or emolument that accrueth by the neglect or performance of that to which we perswade , upon which account it was that catiline said to his souldiers , quem neque gloria neque pericula movent , nequicquam hortere , that man is unperswadable who can neither be affrighted nor allured : both these arguments christ is here pleased to make use of , at once representing the comfortable felicity of a vigilant , and the dolefull , nay dismall misery of a secure servant , when their lord shall come . the precedent resemblance is seemingly very harsh , and yet really very fit , wherein you find mention made of an housholder and a thief , yea ( which is the riddle ) christ compared to the thief , and his disciples to the housholders . that those who are ( most justly ) afterwards called servants , should here be termed housholders , is somewhat strange , and yet this in some respect is very congruous ; since every mans body is an house wherein he dwelleth , his thoughts , words , and actions , are as his family , which he must governe , and his soule , more worth than a world , the treasure which he is to take care of . but though this part of the comparison may admit of a favourable construction , yet the other seemes altogether incompatible . methinks when i read christ resembling himself to a thief , i am ready to say , as once s. peter in another case , be it far from thee , lord , this shall not be unto thee . blessed jesus , thou thinkest it no robbery to be equall with god , and dost thou here , as it were , equalize thy selfe to a robber ? thou callest thy self , and not without good reason , a little after this , lord , and can the lord of the house become a thief , the owner a robber ? thou didst tax the multitude for coming against thee as a thief , and doest thou here speake of thy selfe as if thou wert a thief ? it was an high affront , when the jewes numbred thee with thieves , nay preferred a thief before thee , and art thou so injurious to thy self , as to cloath thy self under the appellation of a thief ? rather ( to allude to s. paul's expression ) let christ be true , and every man a thief . indeed , well may the thief lye at our doores ; our first parents were robbers in eating the forbidden fruit , and wee , their unhappy progeny , are no lesse guilty , not onely in their loynes , but in our owne persons , by uncharitablenesse , by sacriledge , by idlenesse , and prophanenesse : but as for the innocent messiah , what hath he done that may deserve the title of a thief ? to all this the answer is easie , if we consider that it is not a charge or accusation , but onely an allusion or comparison . christ doth not make himselfe the same with , because he likens himselfe to a thief , nor indeed , is it himselfe ▪ but rather his advent , which is here compared to the coming of a thief . but it will still be objected , how can this be verified ? we elsewhere finde christ plainely opposing his to a thiefe's coming , the thief cometh not but to kill and steale , and destroy , but i come , saith christ , that they may have life . true , but that is spoken of his first coming , which was in mercy . it may be replyed , this cannot be asserted of his coming in displeasure , since the coming of a thief is to take from men their owne , to doe wrong , to injure the innocent ; whereas the coming of christ is , like that of a iudge , to give every man his owne , to doe right , to punish the nocent ; and these two are so far from being like , that they are directly contrary . to unfold this riddle , therefore , you must know , that this expression is parabolicall ; and parables , like knives , cut onely in the edge , to wit , the scope : now his aime in likening this advent●o that of a thief is onely to take in the consideration of the time . excellent to this purpose is that of simon de cass●a , similitudo christi ad furem non est personae ad personam , nec negotii ad negotium , sed temporis ad tempus , the parallel here holdeth not between person and person , or businesse and businesse , but betweene time and time ; and therefore the apostles , paul and peter , though ( after christs example ) they are bold to use this allusion , yet with an explicatory addition , where they say , the lord cometh as a thief in the night ; and thus it fitly agreeth , since as the coming of a thief in the night is unexpected , because the good-man of the house is then asleep , & thinketh not of it ; so is oft times , especially to wicked men , the coming of christ ; and that this is the meaning of the protasis in the former , appeareth by the apodosis , or reddition of the similitude in this verse which requireth our constant preparednesse , because of his sodaine coming , be you therefore ready , for in an houre , &c. the words ( if taken in their fullest latitude ) present us with foure considerables : here is , 1. an advent supposed in the last word come , and what coming of christ is here intended would be a little enquired into : to cleare which we must distinguish of those severall comings which are attributed to him in scripture , nor can they ( in my weak capacity ) be more clearly differenced , than by considering a salvificall and a judiciall advent of christ , and each of these as both visible and invisible . christs coming to save is either in the flesh , or in the spirit ; his first coming into the world , and his daily coming into our hearts , are in their prime intention salvfiicall ; his visible coming was to be the sonne of man , that in our nature he might purchase salvation for us ; his invisible is by his spirit , to make us the sonnes of god , and thereby apply this salvation to us ; but neither of these can be here meant , since his coming in the flesh was already past , whereas he speaketh of a future advent ; nor can wee make our selves ready against his coming in the spirit , but it is the coming of the spirit which must inable us to make our selves ready . passe we on therefore to his judiciall coming , which is either generall or speciall , personall or virtuall , and so visible or invisible . there shall be at the end of the world , a glorious coming of christ in person , to execute a manifest and righteous judgement upon all mankinde , rewarding every man according to his works ; in the meane time , christ cometh in his power by secondary instruments to every particular man , and sometimes to whole nations : in which respect , when by plague , famine , and warre , kingdomes are destroyed , and when by casualties , or sicknesse , persons are cut off , christ is said judicially to come to them : now all these , after a sort , and in some sense , may be here understood , that coming of christ , which is literally and most properly meant , is , doubtlesse , his coming by titus vespasian against jerusalem , to overthrow it , and thereby bring vengeance on the iewes , for their most unjust and ungratefull murther of him . but though this be the literall and primary sense , yet it will not ( i conceive ) be denyed by any , but that many of the things mentioned in this chapter are , or at least , may be applyed to that last coming of christ , since we may look upon that destruction of ierusalem as an emblem of the worlds judgement ; and yet ( to draw nearer this present occasion ) the latter part of this chapter , and so this verse may morally be accomodated to the particular coming of christ , by death , to every person : in reference to which , the counsels here given are very pregnant and apposite . 2. next to the advent supposed , is observable , the person characterised , by this appellation , the son of man , a title which our blessed saviour very often giveth to him selfe , thereby setting us a pattern of humility , in having low conceits , and using mean expressions concerning our selves . but that which would here be considered , is upon what account he calleth himselfe by so mean a title , when he speaketh of so glorious a coming . if you cast your eyes on the 42. verse , you shall there finde him using the magnificent title of a lord , a terme , as most truly agreeing to him , so best fitting his advent , wherein he manifested himselfe as a lord punishing his rebels ; but yet it is not without a reason , that having called himselfe lord , before , he stileth himselfe , the sonne of man ; here , namely , to prevent the scandall which might be taken at the meannesse of his present condition : likely it is that the tenuity of his externall aspect rendered his prediction contemptible . what need we regard the words , or feare the threats of this carpenters sonne ? might the iewes say , at least within themselves . to prevent which , christ is pleased to call him selfe the son of man , as if he would say , in answer to such an objection . however , i am a poore weak man , yet the day is at hand when i will come in might and power , to avenge my self upon my enemies . 3. the third observable is the time of this persons advent specified , and that to be both speedy , and sodaine , in an houre when you think not ; speedy , because in an houre , one of the shortest dimensions of time ; it may be long before christ come , but when he cometh he will not be long about it , and therefore he saith , not in a yeare , or a moneth , or a day , but an houre ; nor is it onely speedy , but sodaine , because in an houre men think not of , and by this , an addition is made to the preceding expression , in that parallel verse , there it is , you know not in what houre , and that lets us see how secret death is from , and therefore how uncertaine it is to all men ; here it is in an houre you thinke not , which lets us see how sodaine , and therefore unexpected it is to many men . 4. the last particular ( according to this retrograde , yet logicall order ) considerable is , the inference deduced , what conclusions must be drawne from these premisses , what effect these considerations of the thing , person , and time , ought to work upon us , and that is in these words , be ye therefore ready , namely , to have all things fitted before christ cometh , that we may have nothing to doe when he cometh , but to meet him . that which he calleth for in the forementioned verse , is watching , that which he requireth here is readinesse ; two phrases , one whereof explaines the other . on the one hand , lest the command of watching alwayes might seeme impossible , christ sheweth , that the continuall watching he expects , is onely so farre as to put our selves in a ready posture , that we may not have grace to get when we should spend it . on the other , lest we should think it enough to watch , that is , think of his coming ; he calleth upon us not onely to watch , but to be ready , injoyning such an expectation of , as leads us to preparation for his coming . 5. time will not give me leave to insist on each of these particulars , and therefore i shall contract the foure to two , and dichotomizing the text , here is observable in it , praedictio eventus , a prediction of something to come to passe , in an houre you think not , &c. praescriptio operis , a prescription of something to be done , be you therefore ready : or , if you will , here is praemonitio periculi , a danger forewarned , in an houre you think not , &c. admonitio officii , a forewarning advised , be you therefore ready : yet once more , the two important truths of this scripture , are , inopinatus christi adventus , the sodainnesse of christs coming , in an hour you think not , &c. necessarius christiani apparatus , the necessity of the christians preparing , be you therefore ready . between these two i shall divide the following discourse , beseeching this son of man that he would in this houre , by his spirit , come into our hearts , that every one of us may be swift to heare , and ready to receive these divine lessons : and so i begin with the sodainesse of christs coming , in an houre which you think not the sonne of man will come : this is that truth which s. paul excellently exemplifieth , when they shall say peace and safety , then sodaine destruction cometh upon them , as travell upon a woman with childe ; when men say peace and safety , they little dreame of warre and ruine , paine cometh oft-times upon the woman in the street , at the table , in an houre when she least thinketh on it . such is christs coming , especially to carelesse and secure sinners : that expression of the prophet jeremy may not unfitly be made use of to this purpose , by way of illustration , when he saith , death is come up into our windows ; the true man cometh in at the doore , but the thief at the window ; coming in at the doore is usuall , but coming in at the window is unexpected ; so is christs coming to men by death in such a way , at such a time as is unlooked for ; this truth is that which our lord himselfe elsewhere illustrateth by the metaphor of a snare , and that day is said so to come , for its secrecy and unexpectednesse ; agag flattereth himselfe , that the bitternesse of death is past , and then samuel giveth order to hew him in pieces before the lord in gilgal : and usually , when men think death the farthest off , it is the nearest to them . to inlarge this more particularly , be pleased to take notice , that there is a foure-fold hour wherein men usually make no account of christs coming by death , and yet in which christ frequently cometh to men , to wit , hora carnalis voluptatis , mundanae prosperitatis , corporalis sanitatis & juvenilis aetatis , the houre of carnall pleasure , of worldly prosperity , bodily health , and youthfull age . 1. the houre of carnall pleasure is a time wherein death is scarce at all thought upon . while the ambitious statist is climbing high , he dreameth not of falling low into a grave ; whilst covetous mammonists are heaping up thick clay , they think not of being themselves made an heap of dust ; and whilest voluptuous epicures are feeding on dainties , and dallying with dallilah's , they seldome make account of conversing with , and being fed upon by wormes ; in this respect , no doubt it is , that our saviour warneth his disciples , take heede to your selves , lest at any time your hearts be overcharged with surfeiting and drunkennesse , and cares of this life , and so that day come upon you unawares , thereby intimating that this day cometh unawares upon them , who are plunged into the cares and delights of this life , and yet even in this houre the sonne of man is pleased to come and arrest presumptuous sinners . belshazzar is quaffing in his cups , carousing with his companions , when as in that selfe-same hour came forth the fingers of a man writing upon the wall the destruction of him and his kingdomes . herod is glutting his aspiring humour with popular applause ( forgetting in the pride of his heart , both god and himselfe ) when as by a strange judgement he is immediately devoured by worms alive , and giveth up the ghost . finally , worldly men spend their dayes in getting wealth , and in a moment they goe downe to the grave . the coming of the floud upon the old world is a litttle before made an emblem by christ of his coming , and ( that as the amplification demonstrateth ) in this very particular , as the floud came upon the old world , when they were so farre from fearing ruine , that they were eating , and drinking , and giving in marriage : so doth christ seize upon sinners in the midst of their delights , whilst they are indulging to their lusts . 2. the houre of worldly prosperity is a time wherein men are very regardlesse of christs coming : in affliction and misery many wish for death , but in enjoyments and prosperity they scarce think of it ; when the sun shone so bright upon sodome in the morning , they little expected to be consum'd by a dismal fire from heaven before evening : when the world is flowing in upon a man , it is very hard to intertaine thoughts of going out of the world . if the mountaine be strong , even david is ready to say , i shall never be moved : no mervail if presumptuous babylon being in her chaire of state , say , i sit a queene and am no widdow , and shall see no sorrow . but yet very frequently , this is the houre wherein christ cometh ; so the threatning runneth against both literall and misticall babylon , evill shall come upon her in a moment , in one day : and so it was verified in the rich fool , who bidding his soul to take its ●ase , by reason of his worldly abundance , had that very night his soule required of him , and carryed to torment . 3. the houre of bodily health and strength is a time in which men cast the thought of death behind them , whilst they have colour in their faces , agility in their joynts , appetite in their stomacks , health in their bodies , how rare are their meditations on death ? go preach your lectures of mortality ( say they ) to the weake , and the lame , and the sick ; as for us , wee have no reason to trouble our selves with such melancholly thoughts : what do you tell us of dying and rotting in the grave ? whilest our bones are moystned with marrow ? we feel no infirmity , and therefore feare not mortality : and yet how often doth christ come by death in such an houre ? one dyeth ( saith job ) in his full strength , being wholly at ●ase and quiet , his breasts are full of milk , and his bones are moystned with marrow : how many valiant and stout men hath death laid upon their backs , on a sodaine tripping up their heeles ? have you not sometimes seene a sturdy oak quickly blown downe by a violent winde ? a strong and tall vessell presently sunke by a leake ? so are oft-times men snatched away in the strength and vigour of their body , by death . 4. the houre of youthfull age is a time wherein few make account of dying ; it is soone enough ( say young men ) to thinke of our death in the day when desire shall faile , to look for a grave , when they that looke out at the windowes are darkned , and to feare the approach of both when the keepers of the house shall tremble : these gravecloths are too sad for the freshness of our life , we are young , and may see many a fair yeare passe over our heads before death cometh , and therefore think not that like the mad man in the gospel we will spend our life among the tombs . but alas ! how frequently , even in this houre , doth the sonne of man come : in golgotha ( saith the hebrew proverb ) there are soules of all sizes , and our weekely bills , for the most part , afford a greater numbers of dead children than aged men . the poets have a fable , that death and cupid lodging together at an inne , exchanged their arrowes , whereby it hath since come to passe , that many times old men dote , and young men dye . the truth is , death doth not summon us according to our yeares , even the blossome is subject to nipping as well as the flower to withering . that threat which almighty god denounceth by the prophet amos , is very often in this morall sense made good , i will cause the sun to goe downe at noone ; nay , not onely so , but even in the morning of youth doth the sunne of many a mans life goe down . to apply this , let it then be the care of every one of us that christs coming may not be to us in an houre wee think not of , and to that end , let no houre , at least , day of our life passe without a serious thought of the day and houre of our death ; larkes in theocritus are called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} because they carry the forme of a sepulchre upon their heads . such should all christians be , having permanent impressions of death , not on but in their heads and hearts . the indian gymnosophists were so much in love with these thoughts , that they caused their graves to be made before their gates , so as both at their going out and coming in they might be put in minde of their death : and truly , however the most men in the days of their vanity , account a life spent in meditation of death to be a miserable life , a death rather than a life ; yet when the time of their death approacheth , they will change their note , and say as dying theophilus did of devout arsenius , beatus es abba arseni , qui semper hanc horam ante oculoshabuisti , they are happy men who set death daily before their eys . indeed , by this meanes the coming of christ , as it will not be altogether sodaine , so neither terrible to us , nor can any man ( so use s. cyprians words ) receive comfort at his death , who did not before make account of dying . a late writer hath , in this respect , piously fancyed , that clocks were invented to minde us not so much of the sunne 's motion in the heavens , as the passing of our life here on earth : since the sounding of the clock telleth us that the past houre is as it were dead and buried , which at some time , or hour of some day or other , must be our lot . oh then , what ever our present condition is , let us still entertaine thoughts of our latter end : art thou in health and strength , remember , a wise and good man , even then ( as gregory nazian. saith ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} will looke both upwards to heaven , and downewards to his grave . doest thou enjoy the pleasures of life ? learn of joseph of arimathea to make a tombe in thy garden , and season thy delights with thoughts of thy dissolution . finally , art thou advanced to an high estate in this world ? forget not how low thy highnesse must come ere long , and what one was appoynted to have in his hands at the inauguration of the graecian emperours , namely , in the one a burning firebrand presently consumed , and in the other a vessell full of ashes , and dead mens bones , have thou in thy heart by renewed meditations of thy mortality . to close up this part , it is reported concerning the maids in the isle of man , that the first thing they spin is their winding-sheete , which they weare about them as a girdle at their feasts : well were it , if we would in the midst of all our enjoyments , gird our selves about with our winding-sheets , fixing our thoughts upon our end , that so by this meanes we may not have cause at last to sigh forth the foole's words , non putaram , i did not think my death had been so neare : blessed is that man , whom christ , when he cometh by death , shall finde , not as jaell did siserah , asleep , but as jonathan's arrow came to david standing in the field , and looking for it , yea , so looking , as to bee fitting himself , which leads to the preparednesse required in every christian for this coming , be you therefore ready . for the better and clearer dispatch of this , i shall endeavour both to unfold the nature , and press the practise of this duty . 1. to illustrate the nature of this preparation , be pleased to observe both the intent of the thing , and the extent of the time ; by the former we shall see wherein this readinesse , and by the latter when it ought to bee performed . 1. the duty it self being of very weighty importance , it should be a little inquired into , what things are requisite to denominate a man ready for christs coming . the severall metaphors of a bridegroome , of a lord , and of a thiefe , under which the coming of christ is represented to us , may very fitly be made use of to this end and purpose . 1. they are ready for the coming of the bridegroom , who have on their wedding garment . and this is no other in a spirituall sense than that white rayment , to wit , of christs righteousnesse , apprehended by faith , which our blessed lord adviseth the church to buy of him : indeed , when death ▪ cometh it will strip us of all other induments ; job saith of himselfe ( and it is no more than what every man shall finde true ) naked came i forth of my mothers womb , and naked shall i returne thither , onely of this garment it cannot bereave us ; and he alone , who is thus clothed , may , with comfort , look death in the face . 2. againe , he is ready for the coming of his lord , who hath discharged the trust reposed in , and improved the stock left with him by his lord . indeed , thus to doe in reference to god exactly , is impossible , but yet this to endeavour is necessary : and he onely is fit for death , who hath beene carefull in life to employ his talents for gods glory , and to keep a good conscience in all things . when the lord cometh he expects an account of the servants receipts , and disbursments , and how unfit will the idle or wastfull servant bee to make up his account ? that life must needs render a man unprepared for death , which is spent in doing nothing , or that which is worse than nothing , in abusing the mercies we receive , to the dishonour of him , who hath bestowed them on us . finally , he is ready for the coming of a thief , who keepeth himselfe and his family waking , hath his doore locked , bolted , and barred , and is furnished with weapons both of defence and resistance ; so must we prepare our selves for christs coming , by awaking our soules out of carnall and sensuall security , by keeping our hearts with all diligence , and by putting on the whole armour of god ; the condition of that man will be very sad , whom death findes asleep in sinne , without a spirituall guard , and destitute of those graces , which should arm him against its venomous sting . if you desire a more distinct explication of this preparation , let christ be his owne expositor in that elegant scripture , where he adviseth his disciples to have their loynes girt , and their lamps burning ; the worke of preparation for death is both privative and positive , in removing what may hinder us , and procuring what may enable us to meet christ at our death , with comfort . both these we are taught under those metaphoricall allusions , the former in the girding of our loynes , the latter in the burning of our lamps . 1. to be ready , is to have our loynes girt ▪ where by loynes we may very well understand , our affections and lusts , which are to be girt , by repentance and mortification . the sting of death , saith s. paul , is sinne , so that we are never fit to dye till we have taken out the sting by subduing sinne ; he that liveth in any lust is so farre from being armed for death , that he armeth death against himselfe ; death is a journey , called therefore a going to our long home ; but how shall he be fit to go this journey , who hath not laid aside the weight of sinne , and girded up his loynes , which will be a sore impediment to him ? more especially , this girding of loynes may referre to the expelling of worldly love out of our hearts . to this purpose , both that action of christs drinking vinegar , and those words of his , it is finished , immediately before his death , are not unfitly moraliz'd , to teach us that by despising the world as vaine and bitter , we are more prepared for the finishing of our life . oh how unwilling is he to goe out of the world , whose heart is glued to it ? and therefore let it be our wisdome to hang loose in our affections from all earthly relations , that as seneca divinely , if we be called to it ; nihil nos detineat , nec impediat quo minus parati simus , quod quand●que faciendum , statim facere , no worldly thing may hinder us from being ready to do that presently , which must be done at some time . 2. to be ready , is to have our lamps burning , to wit , the lamp of our soule , burning with the graces of gods spirit ; the lamp of our life , burning in the exercise of good works towards god and man . certainly he is very unfit to dye , who hath not yet begun to live ; thy condition must needes be desperate , if the lamp of thy life be put out before the lamp of grace be kindled : s. john saith of them who dye in the lord , their works follow them , to wit , those good works which have gone before their death in the course of their lives ; he onely is fit to meet christ in death , who can say to him in hezekiah's words , remember , lord , how i have walked before thee in truth , and with a perfect heart : a renewed nature , and a reformed life are the best preparatives to a comfortable and happy death . 2. you see the duty it selfe : the next thing to be considered is , the time when we should make our selves thus ready ; it is that which must by no meanes be left out , since though we all agree about the thing , yet we differ about the time , we must be ready for christs coming , that is acknowledged , but when we should goe about it , is not so easily determined . the answer to this is not expresly given in the text , but yet manifestly implyed in the context , since the housholder no● knowing when the thief will come , & knowing he will come , is alwayes expecting and providing for him : and indeed this we shall finde in the ●parallel scripture expresly supplyed , where our saviour bids his disciples to watch and pray {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} alwayes . it is that then which ought to be the wisdome of every christian , alway to be in a readinesse for the coming of christ : suitable to this is that resolve of holy job , when hee saith , all the dayes of my appointed time i will wait till my change come ; not onely one , or a few , or some , but all his dayes were dayes of watching for the approach of his change , according to which is that counsell of s. basil , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , we must every day of our life be in a posture ready to goe out of this life , if our lord require us . to cleare this more fully in two particulars : 1. we must begin betimes to make our selves ready . it is an undoubted maxime , in re necessaria non d●u deliberandum , where the matter is clearly necessary to dispute much , or deliberate long about it , is both needlesse and dangerous ; nothing of more needfull concernment or greater importance to every one of us , than the being ready for christs coming : surely then , just it is we should set about it presently , and make it our first businesse . almighty god in his sublime speech to job , saith , concerning the warlike horse , that he smelleth the battell afarre off ; what nature teacheth him , let grace us , to smell that encounter we must have with death afarre off long before ( at least in probability ) it will come , and that is , in the dayes of our youth . the life of man is not without good reason compared to a night : now among the jewes there were foure watches in the night , the first was called conticinium , when all things are silent ; the second intempestum , the unseasonable time of midnight ; the third gallicinium , which began at the cock crowing ; the last antelucanum , about break of day : by these foure watches of the night are morally resembled , the foure ages of mans life , child-hood , youth , man-hood ▪ old age , and it is worth our observation , that when christ speaketh of our being ready for his coming , he mentioneth onely the second and the third watch : thophilact's reason , i confesse , is most probable , because the second and third watches are , as it were ; the dead time of night , when most men are in their soundest sleep , so that he that is wakefull in those watches , may be presumed not to sleep in the first and fourth , and so to be ready in the second and third , is as much as to be alwayes ready ; but there may be another apt allusion to our particular purpose ; as for the first watch he mentioneth it not , because child hood is in no capacity of performing this duty ( though even then it concerneth parents to make their children ready , by bringing them to the holy sacrament of baptisme : ) and as for the fourth watch of old age , he specifieth not that neither , because rarissimi sunt qui ad extremum vitae differentes bene operari , inveniuntur ita facientes , they are very rare who are found ready at christs coming , and yet have not begun before the fourth watch : let it then be our care to begin at the third watch of man hood , nay , sooner ▪ at the second watch of youth , to prepare and provide for christs coming . happy is that man who fitteth himself for dying , so soon as he cometh to know that he liveth , and consecrateth the beginning of his rationall life to a religious meditation of his mortall end . 2. we must hold out to the end of our dayes in this ready posture , daily endeavouring greater measure ▪ of preparation . those two excuses will be found alike invalid whensoever christ cometh , fuisse & futurum esse , i resolved to be ready hereafter , and i was ready heretofore ; since it is neither what thou wouldst be , nor what thou hast beene , but what thou art ; when death cometh unbend not then the bow of thy pious endevor , till the string of thy life break ; cease not running the race of piety till thou art put out of breath ; be alwaies preparing to meet christ till he come to thee . it is to this purpose well observed , what a difference there is between the other life and this ; as to that life , it will be sufficient , bene incipere , to begin well ; if we can but enter into that joy of our lord , it is enough ; he that is once entred into a possession of that blisse , shall goe no more out , but as to this present life , the great care is bene finire , to end well , since incassum bonum agitur si ante vitae terminum deseratur , that work is begun to no purpose , which is left off before it is finished ; no● can this work of preparation be finished , till life be ended . but it may , perhaps , and not improbably , be objected , even by good christians : alas , the practise of this duty in this extent , is impossible ; who is there that can at all times so order his conversation , as to be ready for his dissolution ? we meet with many remora's to stop us in , many avocations to turne us aside from this work , the labour of our callings , the care of our families , lawfull recreations , many worldly businesses take up our time , so that we cannot alwayes be at leisure to thinke of , and so provide for christ's coming . to resolve which doubt , be pleased to take notice of a double preparation for the coming of christ , to wit , habituall and actuall . actuall readinesse consists in the exercise of those spiritual graces , and practise , of those religious duties , which are fit for us to be conversant in at the time of our death , such as are selfe examination , penitent humiliation , believing invocation , charitable condonation , and the like ; and truly thus to be alwayes ready , is not possible , nor requisite : it is not possible , for our natures , which at best are but in part renewed , to be wholly taken up with divine performances ; nor indeed is it requisite , since god hath given us time for secular as well as spirituall businesses , yea , for recreation as well as devotion ; and if christ shall come by death to us when about our civill callings , or lawfull refreshings , our condition were not therefore to be adjudged desperate . indeed , on the one hand , because death may come at such times , it should be our endeavour , as much as may be , to carry about us heavenly hearts in our earthly employments ; and on the other hand , because the best of us are too deficient in this kinde , we may , nay ought to beg of god ( if it be his will ) that death may rather finde us praying , than playing ; in our chambers , than in our shops ; about devout exercises , than worldly businesses . in this respect , that prayer of the church ( from sodaine death good lord deliver us ) which by our arrogant novelists , among other passages of the lyturgie , is causelesly denyed , is fit to be made , not onely by the worst , but by the best of men , to whom death may be , and many times is so sodaine , that they cannot be in an actuall readinesse for it , and therefore if it be ( as doubtlesse it is ) a very desirable thing to have space before our death of renewing our faith , repentance , and charity , yea , and of expressing all these for the comfort and benefit of others that belong to us , it must needes be a fit request for all christians to put up , that they may be delivered from sodaine death . but besides this actuall , there is an habituall readiness , which referres not to the action but the disposition ; the exercise , but the state of the person ; so that he , who is by faith engrafted into christ , and by the spirit regenerated to a lively hope , and so in a state of grace , is habitually ready for the coming of christ , according to this sense brugensis with others giveth the interpretation of this text , paratus est qui semper eo statu consistit , quem dominus requirit , qui semper eum vitae tenet statum qui deo gratus , he is ready , who is in that estate which is required by , and will be acceptable to christ when he cometh to call him . and thus it is our duty to be alwayes ready , not daring to live in a state of impenitency , yea , to give god and our selves no rest , till we have in some measure made our peace with him , through christ : looke as when we are enjoyned to pray continually , the meaning is , not that we should be alwayes upon our knees in the continued exercise of that duty , but that we should be frequent in the work , and have a minde disposed to pray upon all occasions ; so when we are enjoyned to be alwayes ready for death , it is not that we should be continually in the practise of those duties , which are proper for a dying man , but that we should every day set some time apart for those exercises , and alwayes be in a regenerate condition , having the graces of faith and repentance really wrought in our souls . by this time , i hope , you see what the duty is , which here our blessed lord calleth upon his disciples to perform , what remaineth , but that i now , after christs example , endeavour to presse the practise of it upon you : and indeed , so much the rather , because it is that wherein i feare the most of us are miserably deficient . it was tertullian's character of the christians in his time , that they were expeditum morti genus , a sort of people prepared for death , and that not onely naturall , but violent , and so in that sense which s. paul speaks of high concerning himselfe , when he tells his disconsolate friends that he was ready , not onely to be bound , but to die for the name of jesus , act. 21. 13. but alas , of how few christians in our dayes can this be truly said , and that in the lowest sense , the most being so farre from a readinesse to lay down their lives in suffering for christ , that they are not in a readinesse to meet christ , if he should come in an ordinary way to take away their lives . alexander cashiered that souldier , who had his weapons to sharpen when he was to goe to fight : but lord , how many christians ( in name ) have the worke of preparation to begin , when their lives are almost at an end , never thinking of doing good , till the opportunity of doing it be past . suppose , beloved , our lord christ should now come against this city , as he did once against hierusalem , to take vengeance on it and destroy it , in what an unprepared condition should he finde the greatest part of the inhabitants ? some sporting with their wantons , others burying themselves in their chests of gold , some quaffing in their riotous bowles , others belching out blasphemous oathes , the most wallowing in some wickednesse or other ? nay , to come nearer , suppose christ should come by death to any of us here present , this night , this evening , this houre , are we ready for him ? could we give up our accounts with joy , and look him in the face with comfort ? i feare the most of our consciences tell us we should not be able to doe it . receive then ( i beseech you ) a seasonable word of advice , and think ( for so indeed it is ) that what christ here saith to his disciples , he saith to all , bee you ready , and ( which should render this duty so much the more acceptable to us ) it wants not a therefore to enforce it , indeed there are many and those weighty motives , which may very well inferre the performance of this duty , as not onely usefull , but needfull to be done , and that at all times . for , consider 1. the son of man will certainly come at some houre or other ; bee you therefore ready . in other matters we provide for those things whereof we have at most but a probability , no certainty . the husbandman plougheth , and tilleth , and soweth his ground against the next yeare , when yet he is not sure to reap the fruit of his labour ; parents lay up riches , purchase lands , build houses for their children , though they are not sure they shall enjoy them ; shall we provide for what onely may be , or at most , is but likely to be , and take no care to prepare for what shall certainly be ? that rich man in the gospel might well be called a foole , when as he took so much care to build large barnes , and lay up goods in those barns as a provision for the uncertaine years of his life , but regarded not to make ready for his grave , which he knew to be certain , and proved to be so near . oh let not us incur this brand of folly by the like incogitancy . 2. at what houre the son of man will come , you cannot certainely know ; bee you therefore ready ; nay , alwayes ready . it is true , christ will come ; nay , he hath told us he will come ( no doubt for this reason ) that being praemoniti we may be praemuniti , having notice of , we may provide for it ; but when he will come he hath concealed from us ( and doubtlesse for this cause ) that we might alwayes stand upon our guard , and be ready for him . if thy enemy shall say to thee , at such a time , in such a place , i will meet you ; it were enough to be ready at that time ; but if he say , where , or whensoever i meet you , i will set upon you , it concerneth to be alwayes armed for him : such indeed is both the wisdome and goodnesse of our blessed lord , that he hath forewarned us of the thing , not of the time , that knowing he will come , and not knowing when , we may be continually prepared . it was the policy of julius caesar , never to acquaint his army before-hand with the time of their march , ut paratum , momentis omnibus , quò vellet , subito educeret , that they might be ready to march upon all occasions : such is the wise dealing of christ with us , and that for our good , not revealing to us the time of our death , that we may never be secure . and therefore ( to use aulus gellius his comparison ) as a fencer not knowing at what part of his body the antagonist will aime , composeth his body and holdeth his weapon , so as he may readily defend any part ; so must we , not knowing in what day of our life christ will come , so order our wayes , that we may be fitted whensoever he shall come unto us . 3. there is no houre of your life wherein you can assure your selves that the son of man will not come : indeed , as no place can exempt from death's approach , it may come to thee in the church , in the street , in the shop ; in the field , as well as in the bed ; so no time can priviledge from death's arrest , in the night as well as in the day , in youth and manhood , as well as old age , christ may send it to seize upon thee : hast thou not need then to be every where , and at all times prepared ? consider this ( oh vain man , whoever thou art ) that puttest off thy preparation in hope that christ will delay his visitation ; thou purposest to be ready when thou art old ; i , but what if christ come whilest yet thou art young ? thou promisest to prepare thy self to morrow ; but what if thou diest to day ? oh beware that thy promises beare not a date far longer than thy life . it is storied of ambitious archyas , that having by fraudulent and unjust courses , at length compassed the government of thebes ; he with his complices kept a riotous feast , in the midst of his intemperance a messenger cometh to him with a letter from a friend , importuning him speedily to peruse it , but he slighting the admonition , and putting it under his pillow , said , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} serious things to morrow , when as the thing , which the letter concerned ▪ was effected that night , to wit , deprivation at once , both of his life and dignity , by a combination of the citizens . this , this ( my brethren ) is , i feare , the dolefull case of too many who purposing to be serious and pious hereafter , are snatched away before that hereafter come . couldst thou , oh man , assure thy selfe ▪ the continuance of thy life for a day , a moneth , a yeare , thou mightest with more pretence of reason defer thy preparation so long ; but cui sit exploratum se ad vesperum esse victurum , saith the heathen orator truly , who can assure himselfe he shall live till evening ? nay , who can justly promise to himselfe the next moment ? be not then so foolish , nay mad , nay bruitish , as ●o live an hour , a moment in the estate wherein thou wouldst be loath to dye . 4. that hour , in which men make least account , is commonly the time of the son of man's coming , be ye therefore ready . whilest the croc●dil being asleep openeth his mouth the indian rat getteth in and cateth up his bowells ; whilest the theban centinel was nodding , epaminondas came and thrust him thorow ; when men are secure in their sins , death stealeth upon them unawares . at what gate there is the least guard , smallest strength , the besieger maketh his onset , and endeavoureth entrance : oh feare , lest in that day death approach to thee , wherein thou art most regardlesse of death . 5. all the time alotted you before christs coming , is little enough for this great work ; be you therefore alwayes endeavouring to make your selves ready . tota vita discendum est vivere , said the philosopher , we scarce learne to live well in the whole space of our lives ; nay , totâ vitâ discendum est mori , saith the divine , our whole life is scarce sufficient to learne the art of dying well . were a short prayer , or a single sigh , a god forgive me , or lord have mercy upon me , a valid preparation for christs coming , the work were easie , and a little time might dispatch it ; but be not deceived , god is not mocked . this great work is not so facile a taske . doe but ask the servants of god , who have taken much paines , and spent many yeares in this work , and you shall hear them complain , that to this day , notwithstanding all their prayers , teares , fastings , watchings , and struglings , they finde themselves very unready for death ; and is it not a wretched presumption in any man , to think he can fit himselfe for death , as it were at an houres warning ? 6. when the son of man cometh , there will bo no opportunity for the doing of this work : be you therefore ready . likely it is , at the approach of death , many men w●ll be earnest suiters , in davids words , oh spare me a little , one moneth , one weeke longer ; but in vaine ; their request cannot be granted , nor the time delayd . very apt to this purpose is the story of s. gregory concerning ond chrysorius , a man as full of sin as he was of wealth , who on his dying bed , in a bitter agony of spirit , cryed out , inducias vel usque mane , inducias vel usque mane , truce but till the morning , stay but till to morrow ; but with these very words he breathed his last . christ may sometimes stay long before he cometh , but when he comes he will not stay {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} — saith s. basil excellently , learne to be wise by the foolish virgins example , for whom the bridegroome being come , would not stay a moment , and onely they that were ready went in with him to the marriage . 7. your preparation for , will be no acceleration of christs coming ; and therefore be you ready . it is the fond conceit of many , that if they think of , and prepare for death , death will presently come to them ; upon which ground it is , that they put off the setting both their house and soule in order ; but let not vain feares beguile thee , thy death is not the nearer , but onely it will be the sweeter , graemeditati mali mollis ictus , the blow will not come the sooner , but it will be the easier ; nay , indeed , by being ready to die , thou art the fitter to live , and both thy life and thy death will be the more comfortable . 8. finally , the sonne of man's coming will be most dismall and exitiall to all unprepared persons ; be you therefore ready . s. chrysostom , upon these words conceiveth , that christ representing his coming under the resemblance of a thief , checketh our ●luggishness , who are less carefull to be ready against christs , than the housholders is against the thiefe's coming , whereas the housholder's danger is onely the loss of his goods , or money , or jewels , but ours of our precious souls : oh , my brethren , if christ , when he cometh by death , finde us unprepared , wo to us that we were born , our case will be like that of the foolish virgins , against whom the doore of heaven was shut , and no intreaty could prevaile for the opening of them ; nay , like that of the man , whom when the king came in , he found at the feast without a wedding garment , who was bound hand and foot , and cast into utter darknesse ; yea , like that of the evill servant in the end of this chapter , when his lord coming , cut asunder , and appointed him his portion with the hypocrites , there shall be weeping and gnashing of teeth . and oh that any , or all of these considerations , might awaken our security , and quicken our industry . this son of man hath been pleased to call upon us often for the performance of this duty : perhaps he will come to some of us before the next call : oh then , delay no longer , but be we ready whilest it is called to day , and whilest this day he vouchsafeth to call upon us . it was an excellent saying of an ancient , when his corrupt heart tempted him to procrastination , i will make use of the day to repent in , and leave the morrow to god , so do thou say , christ may come to morrow , i will be ready for him to day . thus let the remainder of out mortall life be a preparation for death , and then our death shall be a preparation of us for an immortall life . to close up all , with reference to this dolefull occasion , the interring of our diseased sisters corps . in respect of her deare friends , i may very well take up the latter part of this verse , in an houre when they thought not , the son of man came to her ; yea , even then , when they seem'd to hope and say , the bitterness of death is past , the danger of her child-bearing is over , death seized upon her : but though her dissolution was at this time unthought of by them , yet i have good reason to believe it was neither unlooked nor unprepared for by her , partly because as shee , many moneths before , knew what an hazardous condition she was to pass thorow ; so charity bids me hope that she made use of that time to provide for the worst , chiefly because her foregoing life , as to the general tenure of it was unblameable & vertuous , et illi mors improvisa , cujus vita f●it provida , even sodaine death cannot be a sad consequent , when a good life was the antecedent : her education , no doubt , was religious , being the daughter of a reverend minister , now with god , and her conversation every way corresponding to that education : much of her time she employed in the pious services of reading , meditation , and prayer , not neglecting the publique ordinances , those duties which belong'd to the relations in which god had set her , of a daughter , a wife , a mother , a mistress , sister , neighbour , friend , she did not more intelligently know , than conscienciously performe . in a word , like good mary , she chose that good part , whilest her adorning was not that outward adorning of plaiting the hair , wearing of gold , putting on of apparrell , ( in which she onely regarded decency , not affecting curiosity : ) but to use tertullian's allusions , sericum pietatis , byssinum sauctiatis , purpura pudicitiae , the fine linnen of purity , the silke of sanctity , the purple of modesty ; or to follow s. peter's expressions , the hidden man of the heart , and the ornament of a meek and quiet spirit , which as in the sight of god is of great price ; so it was the grace wherein she surpassed most of her sex . thus she both lived and dyed like a lamb , lived meekly , and dyed quietly , lived obediently ( in some measure ) to gods commands , and dyed submissively to gods decree . let not then her affectionate consort , and loving allyes , mourn over her grave inordinately : she dyed young indeed , but yet not before her time , because not before she was ready for death ; she was cut down betimes , but yet not before she was ripe for the harvest . rather then do you , nay let all of us here present , thinke with our selves ( to imitate s. peters words to sapphira ) that the feet of them which has brought her to her long home , are at the doore of our houses , to carry us out also , and therefore every one so to lead our lives , and order our conversations aright , that at what time soever christ shall by death approach unto us , his coming may not be unexpected to us , nor we unprepared for his coming . amen . finis . notes, typically marginal, from the original text notes for div a87089e-480 prov. 10 ▪ 7. * the building and endowing a free grammer school by , and writing-school in the town of lewisham , together with an annuall maintenance for 7. schollars to be sent from thence to the university . hebr. 6. 10. 2 tim. 4. 18. notes for div a87089e-1580 salust . bell. catilin . math. 16. 22. phil. 2. 6. mat. 26. ● . 27. 38. rom. 3. 4. john 10. 10. cass l. 6. c. 28. 1 thes. 52. 2. pet. 3. 10. cum inferre de be●et vi●ilare ●ontim ò id omi●it ne intolerabile quid praecipere videretur sed estote parati , ad significandum continuam vigilantiam esse paratam . avendan : in math. quod superius dix●rat {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} illud jam exponit per {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ille enim vere vigilat qui semper paratus est . gerard ▪ contin . 1st . gen. 1 thes. 5. ● . je● . 19. ●● . significatur inextectata & improvisa chald●●orum in jerusalem irrup●io ●● ▪ pot● qui n●● per portas , in quibu● sunt vigiles , fed per ●urorum foenestras clan ▪ culum instar furis irrumpant lapid in h●er . luke 21. 35. tanquā laqu●us ●cil . propter non apparentiam & impraemeditationem . eu●h . in ma●h. luke 21. 34. dan. 6. 5. acts 12. 23. job 21. 13. verse 38. psal. 30. 6. revel. 18. 21. isa. 47. 7 , 8 , 9. revel. 18. 9. luk. 12 ▪ 19 ▪ 20. ●ob 21. 23 , 24. eccles. 12. 3 , 4. sic mo●itur juvenis sic moribundus ama● . dices ●u qui ●● juvenis kondu●●●n●c●ui , noki ergo decip● , non d●●●●itur mors ce●to tempore aetatis , neque ●i●●t co● qui sunt in ipso fine ●tatis . g●●g nys●ad● ▪ e●s qui ciff . bapt. orat . bibl. patr. t. 9 ▪ ap●th●g● . nec dignus est in morte acc●p●re solatium qui s● non cogitavit esse moriturum . cypr. ep. 5 2. chrefol . mystagog . greg. naz. orat. 28. 2d . gen. revel. 3. 1● . j●b 1. 21. per primum prae●●pium jubemur c●hibere nos à malo & impedimenta removere : per sccundum excitamur ad bene operandum . tole● in luc. quid est lumbos ac incto● ? declina a malo : quid lu●●rnas ardentes habere , hoc est & fac bonum . aug. serm. 39. de verb . dom . succ●●gere debemus lumbos id est expediti esse ab impedimentis lasciviosae vi●ae & implicitae . tertul. contr. marc. l. 4. 29. ut divinum illud moriendi exemplum nos admonere● , humanarum rerum contemptum & amaritudinem morti praeire debere ut consumma●i ad mortem obeundam esse videamur . velasq. in phil. c. 1. v. 21. annot. 3● . sen. epist. 26. lucernas ardentes habere , id est mentes a fide accensas & operibu● veri●atis relucentes . tertul. contr. marc. l. 4. c. 29. rev. 14. 13. isaiah 38. 3. luke 21. 36. job 14. 14. bas. hom 2● . job 39. 25. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. theoph. in luc. tolet ibid. ho● diff●rt vitapraesens ab illa quam expectamus , quo●a● totum bonum futurae vitae consistit in hoc quod est recte illam incipe●e praes●ntis vitae bonum : è contra consisti● in rect● finiendo illam , &c. avend . in mat. cap. 24. greg. mag. brugens . in loc. qui rogat semper roge● , etsi non semper precatu● , paratum semper habeat precantis affectum . ambr. in ps. 118. serm. 19. tertul ●●de spectac . cap. 1. impii runquam didicerunt bona facere , nisi c●m jam non est tempus faciendi . o ▪ cast . multi domos aedifican● , cum tamen n●sciant an per unicum diem ea debeans colere , ad incertam vitam parantur , certam mortem non curantes . stella in lu● ▪ si inimicus tuus fic tibi minaretur in tali borá te expecto , sufficeret tibi usque ad illam horam quiescer● : tamen si sic dixisset observa me , nam ubicunque te inv●n●ro te totis viribus invadam ●am tunc nullum tibi qui●tis dabatur tempus avend . in math. aul. gell l. 13. c. 26. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . bas. hom 13. plurarch . in pelopid . ci● . de s●nect stultum in tali ●ta●u vivere in quo quis non aud●● mori . aug psal. 39. 13. greg dialog. l. 4. c. 38. bas. ●om . ●3 . math. 25. 10. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrys. in loc. math. 25. 7. 22. 13. ver. 15. hodie poenitentiam ago , craft●num deo relinquo . apothegm . in bibl. pat . m. isaac col●e . luke 10. 4● . ● pet. 3. 3 , 4. acts 5. 9. a discourse of life and death: written in french, by phil. mornay. done in english by the countesse of pembroke excellent discours de la vie et de la mort. english mornay, philippe de, seigneur du plessis-marly, 1549-1623. 1608 approx. 71 kb of xml-encoded text transcribed from 73 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-03 (eebo-tcp phase 1). a07761 stc 18141.5 estc s113371 99848607 99848607 13715 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a07761) transcribed from: (early english books online ; image set 13715) images scanned from microfilm: (early english books, 1475-1640 ; 1689:07) a discourse of life and death: written in french, by phil. mornay. done in english by the countesse of pembroke excellent discours de la vie et de la mort. english mornay, philippe de, seigneur du plessis-marly, 1549-1623. pembroke, mary sidney herbert, countess of, 1561-1621. [144] p. printed by h. l[ownes] for mathew lownes, and are to bee soulde at his shop in paules churchyard, at london : 1608. printer's name from stc. signatures: a-f¹² . reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 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and edited 2003-02 pfs batch review (qc) and xml conversion a discovrse of life and death : written in french , by phil. mornay . done in english by the countesse of pembroke . at london , printed by h. l. for mathew lownes , and are to bee soulde at his shop in paules churchyard , 1608. a discoverse of life and death , written in french by phil. mornay , sieur du plessis marly . it seemes to mee strange , and a thing much to bee marueiled , that the laborer to repose himself hasteneth as it were the course of the sun : that the mariner rows with al force t' attain the port & with a ioyfull cry salutes the descried land : that the traueller is neuer quiet nor content til hee beat the end of his voyage : and that we in the meane while tyed in this world to a perpetuall taske , tossed with continuall tēpest , tyred with a rough and combersom way , cannot yet see the end of our labor but with griefe , nor behold our port but with tears , nor approche our home and quiet abode but with horrour and trembling . this life is but a penelopes webbe , wherein we are alwaies doing & vndoing : a sea opē to all winds , which somtime within , sometime without neuer ceas to torment vs : a wearie iourny through extream heats , & colds , ouer high mountains , steep rocks , & theeuish deserts . and so wee tearme it , in weauing at this web , in rowing at this oar , in passing this miserable way : yet lo whē death comes to end our work , when shee stretcheth out her armes to pull vs into the port , when after so many dangerous passages , and loathsome lodgings she would cōduct vs to our true home and resting place : in stead of reioycing at the end of our labor , of taking cōfort at the sight of our land , of singing at the approach of our happie mansion , we would fain ( who would beleeue it ? ) retake our vvorke in hand , we would againe hoise saile to the winde , and willingly vndertake our iourney anew . no more , then , remember we our paines , our shipwracks and dangers are forgotten : we feare no more the trauelles nor the theeues . contrariwise , wee apprehende death as an extreame paine , wee doubt it as a rocke , wee flie it as a thiefe . wee do as little children , who al the day complaine , and when the medicin is brought them , are no longer sicke : as they , who ( all the weeke long ) runne vp & downe the streets with paine of the teeth , and seeing the barber comming to pull them out , feel no more pain : as those tender and delicate bodies , who in a pricking pleurisie complaine , cry out , and cannot stay for a surgion , and when they see him whetting his launcet to cut the throat of the disease , pul in their arms & hide them in the bed , as if hee were come to kill them . wee feare more the cure then the disease , the surgion thē the pain , the stroke thē the impostume . wee haue more sense of the medicines bitternesse soone gone , then of a bitter languishing long continued : more feeling of death the end of our miseries , then the endlesse miserie of our life . and whence proceedeth this folly and simplicitie ? we neither knowe life , nor death . we fear that we ought to hope for , and wish for that wee ought to feare . wee call life a continuall death : and death the issue of a liuing death , and the entrance of a neuer dying life . now what good , i pray you , is ther in life , that wee should so much pursue it ? or what euill is there in death , that wee should so much eschue it ? nay what euill is there not in life ? and what good is there not in death ? consider al the periods of this life . we enter it in teares , wee passe it in sweate , wee ende it in sorrowe . great and little , rich and poore , not one in the whole world that can plead immunitie from this condition . man , in this point worse then all other creatures , is borne vnable to support himselfe ; neyther receiuing in his first yeares any pleasure , nor giuing to others but annoy and displeasure , and before the age of discretion passing infinit dangers : only herein le●●● vnhappie then in other ages , that hee hath no sense nor apprehension of his vnhappinesse . now , is there anie so weake minded , that if it were graunted him to liue alwayes a childe , would make account of such a life ? so then it is euident , that not simply to liue is a good ; but wel and happilie to liue . but proceed . growes hee ? with him grow his trauailes . scarcely is hee come out of his nurses hands , scarcely knowes what it is to play , but he falleth into the subiectiō of some schoolemaster . i speake but of those which are best & most precisely broght vp : studies he ? it is euer with repining . playes hee ? neuer but with feare . this whole age , while hee is vnder the charge of another , is vnto him but as a prison : he only thinks , and only aspires to that time whē freed from the mastership of another , he may become master of himself ; pushing onward ( as much as in him lyes ) his age with his shoulder , that soone he may enioy his hoped liberty inshort , he desires nothing more thē the end of this base age , and the beginning of his youth . and what else i pray you is the beginning of youth , but the death of infancie ? the beginning of manhood , but the death of youth ? the beginning of to morrow , but the death of to day ? in this sort then desires he his death , & iudgeth his life miserable : and so cānot be reputed in any happinesse or contentment . behold him now , according to his wish , at liberty : in that age , wherein hercules had the choise , to take the way of vertue or of vice , reason or passion for his guide , and of these two must take one . his passion entertaines him with'a thousand delights , prepares for him a thousād baits , presentes him with a thousand worldly pleasures to surprize him : and fewe there are that are not beguiled . but at the reckonings ende , what pleasures are they ? pleasures full of vice , which holde him still in a restlesse feauer : pleasures subiect to repentance , like sweete meats of hard digestion : pleasures bought with pain and peril , spent and past in a moment , and followed with a long & lothsom remorse of conscience . and this is the very nature ( if they be wel examined ) of al the pleasures of this world . ther is in none so much sweetnes , but ther is more bitternes : none so pleasant to the mouth , but leavs an vnsauoury after-taste and loathsome disdain : none ( which is worse ) so moderated but hath his corrosiue , & caries his punishment in it self . i will not here speak of the displeasures cōfessed by al , as quarelles , debates , woundes , murthers , banishments , sicknesse , peril , wherinto sometimes the incontinency , sometimes the insolency of this ill guided age conducts him . but if those that seeme pleasures , be nothing els but displeasurs : if the sweetnes therof be as an infusion of wormwood ; it is plain enough what the displeasure is they feele , and how great the bitternes that they taste . behold in sum the life of a young man , who rid of the gouernmēt of his parents , abandons himselfe to all liberty or rather bōdage of his passion : which , right like an vncleane spirit possessing him , casts him now into the water , now into the fire : sometimes carries him cleane ouer a rocke , and sometime flings him headlong to the bottome . now , if he take and follow reason for his guide , beholde on the other part wonderfull difficulties : he must resolue to fight in euery parte of the field , at euery step to be in conflict , and at handstrokes ; as hauing his enemy in front , in flanke , and on the rerewarde , neuer leauing to assaile him . and what enimie ? al that can delight him , all that hee sees neer , or far off ; brieflie the greatest enemy of the world , the world it selfe : but which is worse , a thousand treacherous and daungerous intelligences among his own forces , & his passion within himselfe desperate : which , in that age grown to the highest , awaits but time , houre , & occasiō to surprize him & cast him into all viciousnes . god onely and none other can make him choose this way : god only can hold him in it to the end : god only can make him victorious in all his combates . and well wee see how fewe they are that enter into it , and of those few how many that retire againe . followe the one way or followe the other , he must either subiect himself to a tyrannicall passion , or vndertake a weary & cōtinual combate , willingly cast himself to destructiō , or fetter himself as it were in stocks , easily sink with the course of the water , or painfully swimme against the streame . loe here the yong m̄ , who in his youth hath drunk his full draught of the worlds vain & deceiueable pleasures , ouertakē by them with such a dull heauinesse , and astonishment , as drunkeards the morrow after a feaste : either so out of taste , that hee will no more ; or so glutted , that he can no more : not able without griefe to speak , or think of them . loe him that stoutely hath made resistance : hee feeles himselfe so wearie , and with this continuall conflicte so brused and broken , that either hee is vpon the point to yeeld himself , or content to die , and so acquit himselfe . and this is all the good , all the contentment of this florishing age , by children so earnestly desired , and by olde folkes so heartilie lamented . nowe commeth that which is called perfect age ; in the which men haue no other thoughts but to purchase themselues wisdome and rest . perfect indeed ▪ but herin onely perfect , that all imperfections of humane nature , hidden before vnder the simplicity of childhood or the lightnesse of youth , appeare at this age in their perfection , we speake of none in this place but such as are esteemed the wisest , & most happy in the conceit of the world . wee played as you haue seene in feare : our shorte pleasures were attended on with long repentance . be hold , now present themselues to vs auarice , and ambition ; promising , if wee will adore them , perfect contentment of the goods and honours of this world . and surely ther are none but the ture children of the lord , who by the faire illusions of the one or the other cast not them selues headlong from the top of the pinnacle . but in the end , what is all this contentment ? the couetous man makes a thousand voiages by sea and by land : runnes a thousand fortunes : escapes a thousand shipwracks , in perpetuall feare and trauel : and many times hee either loseth his time , or gayneth nothing but sicknesses , gouts , & oppilatiōs for the time to come in the purchase of this goodly repose , hee bestoweth his true rest ; and , to gaine wealth , loseth his life . suppose hee hath gained in good quantitie : that hee hath spoyled the whole east of pearles , and drawen drie all the mines of the west : will hee therefore bee settled in quiet ? can hee say that he is content ? all charges and iourneyes past , by his passed paines hee heapeth vp but future disquietnesse both of minde and body ; from one trauell falling into nother , neuer ending , but changing his miseries . hee desired to haue them , and now feares to lose them : he got them with burning ardour , & possesseth in trembling cold : hee aduētured among theeues to seek them ; & hauing found them , theeues & robbers on al sides , run mainely on him : he la●oured to digge them out of the earth , and now is inforced to religge , and rehide them ▪ finally , comming from al his voiages , he comes into a prison : and for an end of his bodily trauels is taken with endlesse trauels of the mind . and what , at length , hath this poore soule attained , after so many miseries ? this diuell of couerise , by his illusions , & enchantments , bears him in hand that hee hath some rare and singular thing ▪ and so it fareth with him , as with those silly creatures whō , the diuel seduceth vnder colour of relieuing their pouerty , who finde their hands full of leaues , supposing to finde them full of crownes . he possesseth or rather is possessed by a thing , wherein is neither force nor vertue ; more vnprofitable , and more base , then the least hearb of the earth : yet hath he heaped together this vile excrement , and so brurish is grown , as therewith to crowne his head , which naturally hee shoulde tread vnder his feet . but howsoeuer it be , is hee therwith content ? nay ( cōirariwise ) lesse now , then euer . we cōmend most , those drinkes that breede an alteration , and soonest extinguish thirst : and those meats , which in least quantitie do longest resist hūger . now hereof the more a man drinkes , the more he is a thirst ; the more hee eates , the more an hungred : it is a dropsie ( and as they tearme it ) the dogs hunger : sooner may hee burst then be satisfied . and ( which is worse ) so strange in some is this thirst , that it maketh them dig the pittes , and painefully draw the water , and after will not suffer them to drinke . in the middest of a riuer they are drie with thirst : and on a heap of corne cry out of famine : they haue goods and dare not vse them : they haue ioyes it seemes , and doe not enioy thē : they neither haue for thēselues nor for another : but of all they haue , they haue nothing : and yet haue wāt of al they haue not . let vs then returne to that that the attaining of all these deceiueable goods is nothing else but wearinesse of body ; & the possession for the most part , but wearines of the mind : which certainely is so much the greater , as is more sensible , more subtile , and more tender the soule then the body ▪ but the heap of al misery is , when they come to lose them ; when either shipwrack , or sacking or inuasion , or fire , or such like calamities , to which these fraile thinges are subiect , doth take and carie them from them . then fall they to crie , to weep , & to tormēt them selues , as little children that haue lost their plai-game ; which notwithstanding is nothing worth . one cannot perswade them , that mortal mē haue any other good in this world , but that which is mortall . they are in their owne conceits not onely spoyled , but altogether slayed . and , forasmuch as in these vaine things they haue fixt al their hopes ; hauing lost them , they fall into despaire , out of the which commonly they cannot bee withdrawen . and ( which is more ) al , that they haue not gained according to the accountes they made , they esteem lost : all that , which turnes them not to greate and extraordinarie profite , they account as damage : whereby wee see some fall into such despaire , as they cast away themselues . in short , the recompence that couetise yeeldes those that haue serued it all their life , is oftentimes like that of the diuell : whereof the end is , that after a small time hauing gratified his disciples , eyther gee giues them ouer to a hangman , or himselfe breaks their necks . i wil not here discourse of the wickednesse and mischiefes whereunto the couetous men subiect themselues , to attaine to these goodes , whereby their conscience is filled with a perpetuall remorse , which neuer leaues thē in quiet : sufficeth that in this ouer-vehemēt exercise , which busieth and abuseth the greatest part of the world , the body is slain , the mind is weakned , the soule is lost without any pleasure or contentment . come we to ambition , which ( by a greedinesse of honour ) fondly holdeth occupied the greatest persons : think we there to finde more ? nay rather , lesse . as the one deceiueth vs , giuing vs for al our trauel , but a vile excrement of the earth : so the other repayes vs , but with smoke and winde ; the rewardes of this being as vaine , as those of that were grosse . both in the one and the other , wee fall into a bottomelesse pit : but into this the fall by so much the more dangerous , as at the first shew , the water is more pleasant and cleare . of those that giue themselues to court ambition , some are greate about princes , others commaunders of armies : both sortes , according to their degree you see saluted , reuerenced , and adored of those that are vnder them . you see them apparelled in purple , in scarlet , and in cloth of golde : it seemes , at first sight , there is no contentment in the world but theirs . but men knowe not , how heauie an ounce of that vaine honour weighes , what those reuerences cost them , and how dearely they paye for an ell of those rich stufs : who knewe them well , would neuer buy them at the price . the one hath attained to this degree , after a long and painefull seruice , hazarding his life vpon euerie occasion , with losse oft times of a leg or an arme , and that at the pleasure of a prince , that more regards a hūdred perches of ground on his neighbors frontiers , then the liues of a hundred thousand such as hee : vnfortunate , to serue who loues him not : and foolish , to thinke himself in honour with him , that makes so litle reckening to lose him for a thing of no worth . others growe vp by flattering a prince , and long submitting their tongues & hands to say and do without differēce whatsoeuer they will haue them : whereunto a good minde can neuer command it selfe . they shall haue indured a thousand iniuries , receiued a thousand disgraces ; and as neere as they seem about the prince , they are neuerthelesse alwayes as the lyons keeper , who by long patience , a thousand feedinges , and a thousand clawings , hath made a fierce lyon familiar ; yet giues him neuer meate , but with pulling backe his hand , alwaies in feare least he should catch him : and if once in a yeare hee bites him , hee sets it so close , that he is paied for a long time after . such is the ende of all princes fauourites . when a prince after song breathing hath raised a mā to greate height , hee makes it his pastime , at what time he seemes to be at the top of his trauell , to cast him downe at an instant : when hee hath filled him with all wealth , hee wrings him after as a sponge ; louing none but himselfe , and thinking euerie one made , but to serue , and please him . these blind courtiers make themselues belieue , that they haue friendes , and manie that honour them : 〈◊〉 considering that 〈◊〉 make 〈◊〉 〈◊〉 and honour euerie bodi●●● so others doe by them . their superiours disdaine them , & neuer but with scorn doe so much as salute them ▪ their inferiors salute them , because they haue neede of them ( i meane of their fortune , of their foode , of their apparell , not of their person ) : and for their equals , betweene whom cōmonly friendship cōsists , they enuie each other , accuse each other , crosse each other ; continually grieued either at their owne harme , or at others good . now , what greater hel is ther , what greater torment , than enuie ? which in truth is nought else but a feauer hectique of the minde : so they are vtterly frustrate of all friendship , euer iudged by the wisest the chiefe & soueraigne good among men . will you see it more clearely ? let but fortune turne her backe , euerie man turns from them : let hir frowne , euerie man lookes aside on them : let them once be disroabed of their triumphall garment , no bodie will any more know them . againe , let there be apparelled in it the most vnworthie , and infamous whatsoeuer : euen he without difficulty , by vertue of his robe , shall inherit all the honours the other had don him . in the meane time they are puffed vp , and grow proude , as the asse which caried the image of isis was for the honours done to the goddesse , & regard not that it is the fortune they carrie which is honoured , not themselues , on whom as on asses , many times she wil be caried . but you will say : at least so long as that fortune endured , they were at ease , & had their contentment ; & who hath 3. or 4. or more yeares of happie time , hath not bin al his life vnhappie . true , if this bee to be at ease , continually to feare to bee caste down from that degree , whereunto they are raised : and dayly to desire with great trauell to clime yet higher . those ( my friend ) whom thou takest so well at their ease , because thou seest them but without , are within farre otherwise . they are faire built prisons , full within of deep ditches , and dungeons : full of darkenesse , serpents and tormentes . thou supposest them lodged at large , and they thinke their lodgings strait . thou thinkest them very high , & they thinke themselues verie lowe . now , as sick is hee , and many times more sicke , who thinks himselfe so , then who indeede is . suppose them to bee kings : if they thinke themselues slaues , they are no better : for what are wee but by opinion ? you see them well followed and attended : and euen those whom they haue chosen for their guarde , they distrust . alone or in companie euer they are in feare . alone they looke behinde them : in company they haue an eye on euery side of thē . they drinke in gold and siluer ; but in those , not in earth or glasse , is poyson prepared and d●unke . they haue their beds soft & well made : when they lay them to sleepe you shall not heare a mouse stir in the chamber : not so much as a fly shal come neer their faces . yet neuerthelesse , where the countrey man sleeps at the fal of a great riuer , at the noyse of a market , hauing no other bed but the earth , nor couering but the heauēs , these in the middest of this silence and delicacie , doe nothing but turn frō side to side , it seemes still that they heare some bodie , their rest it selfe is without rest lastly , wil you know what the diuersitie is betweene the most hardly intreated prisoners and them both are enchained , both loaden with letters , but that the one hath them of iron , the other of gold ; and that the one is tied but by the body , the other by the minde . the prisoner drawes his fetters after him , the courtier wears his vpō him . the prisoners minde sometimes cōforts the paine of his body , and sings in the midst of his miseries : the courtier tormented in mind , wearieth incessātly his body , & can neuer giue it rest . and as for the contentment you imagine they haue , you are there in yet more deceiued . you iudge and esteeme them greate , because they are raised high : but as fondly , as who shuld iudge a dwarf great , for being set on a tower , or on the toppe of a mountaine . you measure ( so good a geometrician you are ) the image with his base , which were conuenient ( to knowe his true height ) to bee measur'd by it self : wheras you regarde not the height of the image , but the height of the place it standes vppon . you deeme them great ( if in this earth there can bee greatnesse , which in respect of the whole heauens is but a point ) : but coulde you enter into their minds , you would iudge , that neither they are greate ; true greatnesse consisting in contempt of those vaine greatnesses , whereunto they are slaues : nor seem vnto themselues so , seeing dayly they are aspiring higher , and neuer where they would bee . some one sets downe a boūd in his mind ; could i attain to such a degree , lo , i were content : i would then rest my selfe . hath hee attained it ? hee giues himselfe not so much as a breathing : hee would yet ascende higher . that which is beneath , hee counts a toy : it is in his opinion but one step . hee reputes himselfe lowe , because there is some one higher , in stead of reputing himselfe high , because ther be a milliō lower : & so high he climes at last , that either his breath failes him by the way , or he slides frō the top to the bottom . or is he get vp by al his trauel it is but as to find himself on the top of the alpes , not aboue the cloudes , windes and stormes : but rather at the deuotion of lightnings and tempestes , and whatsoeuer else horrible , and dangerous is engendred , and conceiued in the ayre : which most commonly taketh pleasure to thunderbolt and dash into powder that proude height of theirs . it may be herin you will agree with mee , by reason of the examples wherwith both histories , & mens memories are ful . but say you , such at least whom nature hath sent into the world with crownes on their heads , and scepters in their hands : such as from their birth she hath set in that height , as they neede take no paine to ascende : seeme without cōtrouersie exempt frō all these iniuries , and by consequence may call themselues happie . it may bee indeede they feele lesse such incommodities , hauing been borne , bred , and brought vp among them : as one borne neere the downefals of nilus becomes deafe to the founde : in prison , laments not the want of libertie : among the cimmerians in perpetuall night , wisheth not for dave : on the top of the alpes , thinks not strange of the mists , the tēpests , the snowes , and the stormes . yet free doubtlesse they are not , whē the lightening often blasteth a flowre of their crownes , or breakes their scepter in their hands : when a drift of snowe ouerwhelmes them : whē a mist of heauinesse , and griefe , continually blindeth their wit and vnderstanding . crowned they are indeed ; but with a crowne of thornes . they beare a scepter : but it is of a reed more then any thing in the world pliable and obedient to all windes : it being so far off that such a crowne can cure the maigrims of the mind , & such a scepter keepe off and fray away the griefs and cares which houer about them ; that it is contrariwise the crown that brings them , and the scepter which from al parts attracts them . o crowne , said the persian monarch , who knew how heauie thou sittest on the head , would not vouchsafe to take thee vp , though hee found thee in his way . this prince it seem'd gaue for tune to the whole world , distributed vnto men haps and mishaps at his pleasure could in show make euery mā cōtent : himselfe in the meane while freely confessing , that in the whole world , which he held in his hād there was nothing but griefe , & vnhappinesse and what wil al the rest tell vs , if they list to vtter what they foūd ? we will not aske them who haue concluded a miserable life with a dishonorable death : who haue beheld their kingdomes buried before them , & haue in greate miserie long ouerliued their greatnesse . not of dionyse of sicil , more content with a handfull of twigs to whip litle children of corinth in a choole , then with the scepter , wherewith he had beaten al sicil : nor of sylla , who hauing robbed the whole state of rome , which had before robbed the whole world , neuer found meanes of rest in himselfe , but by robbing himselfe of his owne estate , with incredible hazard both of his power & authority . but demand we the opinion of king salomon , a man indued withsingular gifts of god , rich and wealthy of all thinges . who sought for treasure from the iles : he will teach vs by a booke of purpose , that hauing tried all the felicities of the earth , he found nothing but vanity , trauell , & vexation of spirit . aske wee the emperour augustus , who peaceably possessed the whole world : hee will bewaile his life past , and amonge infinite toyles wish for the rest of the meanest mā of the earth : accountinge that daye most happie , when he might vnload himself of this insupportable greatnes , to liue quietly amōg he least . of tiberius his successor , he wil cōfesse vnto vs that hee holds y● empire as a wolf by the eares , and that ( if without danger of biting he might ) he would gladly let it goe , complayning on fortune for lifting him so high , & then taking away the ladder , that he could not come down again . of dioclesian , a prince of so great wisdome and vertue in the opinion of the world : he wil prefer his voluntarie banishmēt at salona , before al the roman empire . finally , the emperor charles the fift , esteemed by our age most happie that hath liued these many ages : hee will curse his conquests , his victories , his triumphes : and not be ashamed to confesse that farre more good in comparison he hath felt in one day of his monkish solitariness , then in all his triumphant life . now , shall wee thinke those happy in this imaginate greatnesse , who themselues think themselues vnhappy ? seeking their happinesse in lessening themselues , & not finding in the world one place to rest this greatnesse , or one bed quietly to sleep in ? happie is he onely who in mind liues contented : and hee most of all vnhappie , whome nothing he can haue can content . then miserable pyrrhus king of albany , who would winne al the world , to win ( as he said ) rest and went so farre to seeke that which was so neere him . but more miserable , alexander , that being borne king of a great realme , and conqueror almost of the earth , sought for more worldes to satisfie his foolish ambitiō , with in three daies content with sixe foot of groūd . to conclude , are they borne on the highest alpes ? they seeke to scale heauen . haue they subdued al the kinges of the earth ? they haue quarelles to plead with god , and indeuour to treade vnder foote his kingdome . they haue no ende nor limite , till god laughing at their vaine purposes , when they thinke themselues at the last step , thunderstriketh al this presumption , breaking in shiuers their scepters in their handes , and oftentimes intrapping them in their owne crownes . at a word , whatsoeuer happines can be in that ambition promiseth , is but suffering much il , to get ill . men thinke by dayly climing higher to pluck themselues out of this ill : and the height wherunto they so pamfully aspire , is the height of misery it self . i speak not here of the wretchednes of thē , who all their life haue held out their cap to receiue the almes of court fortune , and can get nothing , often with incredible hart griefe , seeing some by lesse pains takē haue riches fal into their hāds : of thē , who iustling one another to haue it , lose it , and cast it into the handes of a third : of those , who holding it in their hands to hold it faster , haue lost it through their fingers . such by all men are esteemed vnhappie , & are indeed so , because they iudge thēselues so . it sufficeth that al these liberalities , which the deuill casteth vs as out at a window , are but baits : all these pleasures but ambushes : and that hee doth but make his sport of vs , who striue one with another for such things , as most vnhappy is hee , that hath best hap to finde them . well now , you will say , the couetous in all his goods , hath no good : the ambitious , at the best hee can bee , is but ill . but may there not be some , who supplying the place of iustice , or being neere about a prince , may without following such vnbridled passions , pleasantly enioye their goods , ioyning honour with rest and contentment of minde ? surely , in former ages ( ther yet remaining among men some sparks of sinceritie ) in some sort it might bee so : but being of that composition they now are , i see not how it may be in any sort . for , deale you in affaires of estate in these times , either you shal do wel , or you shall do il . i fil , you haue god for your enemy , & your owne conscience for a perpetually tormenting executioner . if well , you haue men for your enemies , and of men the greatest : whose enuy & malice wil spie you out , & whose cruelty & tyrāny will euermore threaten you . please the people , you please a beast : & pleasing such , ought to be displeasing to your selfe . please your selfe , you displease god : please him , you incur a thousād dangers in the world , with purchase of a thousand displeasures . wherof it grows , that if you could hear the talke of the wisest and least discontent of this kinde of men , whether they speake aduisedly , or their wordes passe them by force of truth , one would gladly chāge garment with his tenāt : another preacheth how goodly an estate it is to haue nothing : a third , complaining that his braines are broken with the noise of court or palace , hath no other thought , but as soone as he may to retire himself thence . so that you shall not see any but is displeased with his own calling , & enuieth that of another : readie neuerthelesse to repent him , if a man should take him at his word . none but is wearie of the businesses wherunto his age is subiect , & wisheth not to be elder , to free himselfe of them : albeit otherwise he keepeth off old age , as much as in him lyeth . what must wee then do in so great a contrariety & cōfusiō of minds ? must we , to find true humanitie , flie the societie of men , & hide vs in forrests among wild beasts ? to auoyde these vnruly passions , eschue the assēbly of creatures supposed reasonable ? to plucke vs out of the euils of the worlde , sequester our selues from the world ? could wee in so doing liue at rest , it were something . but alas ! men cannot take heerein what part they would : and euen they which doe , finde not there all the rest they sought for . some would gladly do : but shame of the world recals them . fooles , to bee ashamed of what in their harts they condemne : & more fooles , to bee aduised by the greatest enemie they can or ought to haue . others are borne in hand that they ought to serue the publicke ; not marking , that who coūsel thē , serue onely them selues : and that the more part would not much seek the publicke , but that they found their owne particular . some are told , that by their good exāple they may amend others : and consider not that a hundred sound men , euen physicians themselues , may sooner catch the plague in an infected towne , then one bee healed : that it is but to to tempt god , to enter therein : that against so contagious an ayre there is no preseruatiue , but in getting far from it . finally , that as little as the fresh waters , falling into the sea , canne take from it his saltnesse : so little canne one lot or two , or three , reforme a court of sodome . and as cōcerning the wisest , who ( no lesse careful for their soules , then bodies ) seek to bring them into a sound and wholesome ayre , far from the infection of wickednes : and who ledde by the hand of some angell of god , retire themselues in season , as lot into some little village of segor , out of the corruption of the worlde , into some countrey place frō the infected townes , there quietly employing the time in some knowledge and serious contemplatiō : i willingly yeelde they are in a place of lesse danger , yet because they carrie the dāger in themselues , not absolutely exempt from danger . they flie the court ; & a court follows them on all sides : they endeuour to escape the world ; and the worlde pursues them to death . hardly in this worlde can they finde a place where the worlde findes them not : so greedily it seekes to murther them . and if by some speciall grace of god they seem for a while free from these dangers , they haue som pouertie that troubles them , some domesticall debate that tormēts them , or some familiar spirit that tempts them : briefly , the world dayly in some sort or other makes it selfe felt of them . but the worst is , whē we are out of these externall warres and troubles , we finde great ciuill warre within our selues ; the flesh against the spirit , passion against reason , earth against heauen , the world within vs fighting for the world , euermore so lodged in the bottome of our owne hearts , that on no side we can flie from it . i will say more : hee makes profession to flie the world , who seekes thereby the prayse of the world : hee faineth to run away , who according to the prouerbe ; by drawing back sets himselfe forwarde . hee refuseth honours , that would thereby be praied to take them : and hides him from men , to the end they should com to seeke him . so the world often harbours in disguised attire among them that fly the world . this is an abuse . but follow we the company of men , the world hath his court among thē : seek wee the deserts , it hath there his dens & places of resort , and in the desert it selfe tempteth christ lesus . retire we our selues into our selues , wee finde it there as vnclean as any where . we cannot make the world dye in vs , but by dying our selues . wee are in the world , and the world in vs , and to separate vs from the world , we must separate vs from our selues . now this separation is called death . we are , we think , come out of the contagious city ▪ but wee are not aduised that we haue sucked the bad ayre , that we carrie the plague with vs , that we so participate with it , that through rockes , through deserts , through mountaines , it euer accompanieth vs. hauing auoyded the contagion of others , yet we haue it in our selues . we haue withdrawen vs out of men , but not withdrawn man out of vs. the tēpestuous sea tormēts vs : we are grieued at the heart , & desirous to vomit : and to be discharged therof , we remoue out of one ship into another , from a greater to a lesse : wee promise our selues rest in vaine : they being alwaies the same windes that blowe , the same waues that swell , the same humors that are stirred . to all , no other port , no other meane of trāquillitie but onely death . we were sicke in a chāber neer the street , or neere the market : wee caused our selues to bee carried into some backer closet , where the noise was not so great . but though there the noyse was lesse : yet was the feauer there neuer the lesse : and therby lost nothing of his heate . change bed , chamber , house , countrey , againe and again : we shal euery where find the same vnrest , because euery where we finde our selues : and seeke not so much to be others , as to bee other wheres . wee follow solitarinesse , to fly carefulnesse . we retire vs ( so say wee ) from the wicked : but cary with vs our auarice , our ambition , our riotousnesse , all our corrupt affections : which breed in vs 1000. remorses ▪ & 1000. times each day bring to our remembrance the garlike & onions of egypt . daily they passe the ferrie with vs : so that both on this side , and beyond the water , we are in cōinuall combat . now could we cassere this company which eates and gnawes our mind , doubtlesse we should be at rest , not in solitarinesse onely , but euen in the thicket of men . for the life of man vppon earth is but a continuall warrefare . are wee deliuered from externall practices ? wee are to take heede of internall espialles . are the greekes gone away ? wee haue a sinon within , that wil be tray them the place . we must euer be waking , hauing an eie to the watch , and weapons in our hands , if wee will not euerie houre be surprised , and giuen vp to the wil of our enemies . and how at last can wee escape ? not by the woods , by the riuers , nor mountains : not by throwing our selues into a presse , nor by thrusting our selues into a hole . one onely meane there is , which is death : which in the ende separating our spirit frō our flesh , the pure and cleane part of our soule from the vncleane , which within vs euermore bandeth it self for the world , appeaseth by this separation that , which conioyned in one & the same person could not , without vtter choaking of the spirit , but be in perpetuall contention . and as touching the contentment that may be in the exercises of the wisest men in their solitarines , as reading diuine or prosane books , with all other knowledges and learnings : i holde well that it is indeede a farre other thing , then are those mad huntings , which make sauage a multitude of mē possessed with these or the like diseases of the mind . yet must they all abide the iudgement pronounced by the wisest among the wise , salomon , that al this neuerthelesse applied to mans naturall disposition , is to him but vanitie and vexation of minde . some are euer learning to correct their speech , and neuer think of correcting their life . others dispure in their logique of reason , and the arte of reason : and lose therby many times their naturall reason . one learnes by arithmeticke to diuide , to the smallest fractions , and hath not skil to part one shilling with his brother . another by geometrie canne measure fieldes , and townes , and countreyes : but cannot measure himselfe . the musician can accord his voices , and soundes , and times together : hauing nothing in his heart but discords , nor one passion in his soule in good tune . the astrologer lookes vp on highe , and falles in the next ditch : foreknowes the future , and sorgoes the presēt : hath often his eye on the heauens ; his heart long before buried in the earth . the philosopher discourseth of the nature of all other things : & knowes not himselfe . the historian canne tell of the warres of thebes and of troy : but what is done in his owne house can tell nothing . the lawyer will make lawes for all the worlde , and not one from himselfe . the physician will cure others , and be blind in his owne disease : finde the least alteration in his pulse , and not marke the burning feauers of his minde . lastly , the diuine wil spend the greatest part of his time in disputing of faith , and cares not to hear of charity , wil talke of god , & not regarde to succour men . these knowledges bring on the minde an endlesse labour , but no contentment : for the more one knowes , the more he would know . they pacifie not the debates a man feeles in himselfe , they cure not the diseases of his mind . they make him learned but they make not him good : cunning but not wise . i say more : the more a man knowes , the more knowes he that he knowes not : the fuller the mind is , the emptier it findes it selfe : forasmuch as whatsoeuer a man can know of anie science in this world , is but the least part of what he is ignorant : all his knowledge cōsisting in knowing his ignorance , all his perfection in noting his imperfections ; which who best knowes and notes , is in truth among men the most wise and perfect . in short , we must conclude with salomon , that the beginning and ende of wisedome is the feare of god : that this wisedome neuerthelesse is taken of the world for meere follie , and persecuted by the world as a deadly enemie : and that as who feareth god , ought to feare no euil , for that all his euils are conuerted to his good : so neither ought hee to hope for good in the world , hauing there the diuell his professed enemy , whom the scripture tearmeth prince of the world . but with what exercise soeuer wee passe the time , behold old age vnwares to vs comes vpon vs : which whether we thrust our selues into the prease of men , or hide vs some where out of the way , neuer failes to finde vs out . euerie man makes account in that age to rest himselfe of all his trauailes without further care , but to keep himself at ease & in health . and see contrawise in this age , there is nothing but an after tast of al the foregoing euils : and most commonly a plentifull haruest of all such vices , as in the whole course of their life hath held & possessed them . there you haue the vnhabilitie and weakenesse of infancy , and ( which is worse ) many times accompanied with authoritie : there you are payed for the excesse & riotousnes of youth , with gowtes , palsies , and such like diseases , which take from you limme after limme , with extreame paine and torment . there also you are recompenced for the trauels of mind , the watchings & cares of manhoode , with losse of sight , losse of hearing , and all the senses one after another , except only the sense of paine . not one parte in vs but death takes ingage to be assured of vs , as of bad pay masters , which infinitely feare their dayes of payment . nothing in vs that will not by and by bee dead : & neuerthelesse our vices yet liue in vs ; & not onely liue , but in despite of nature dayly growe young againe . the couetous man hath one foote in his graue , and is yet burying his money : meaning belike to finde it againe another day . the ambitious in his will ordaineth vnprofitable pōps for his funerals , making his vice to liue and triumphe after his death . the riotous , no longer able to daunce on his feete , daunceth with his shoulders : all vi●es hauing left him , and hee not yet able to leaue them . the childe wisheth for youth and this man laments it . the young man liueth in hope of the future : and this feeles the euill present , lamentes the false pleasures past , and sees for the time to come nothing to hope for ; more foolish then the child , in bewailing the time hee cannot recall , & not remembring the euill he had therein : and more wretched then the young man , in that after a wretched life not able but wretchedly to d●● hee sees on all sides b●● matter of despaire . as for him , who from his youth hath vndertaken to combate against the fleshe , and against the world : who hath taken so great paines to mortifie himselfe and leaue the world before his time : who besides those ordinary euilles findes himself vexed with this great and incurable disease of olde age , and feeles notwithstanding his fleshe , how weake soeuer , stronger oftentimes then his spirit : what good i pray can hee haue but onely herein ; that hee sees his death at hand , that hee sees his combate finished that hee sees himselfe readie to depart by death out of this loathsome prison , wherein all his life time hee hath beene racked and tormented ? i will not here speak of the infinit euils wherewith men in all ages are annoyed , as losse of friends and parents , banishments , exiles , disgraces , and such others , common and ordinarie in the world : one cōplaining of loosing his children , another of hauing them ▪ one making sorrow for his wiues death , another for his life : one finding fault , that he is too high in court another that he is not high enough . the world is so full of euills , that to write of all , wold require another world as great as it selfe . sufficeth , that if the most happie in mens opinions doe counterpo●z● his haps with his mishappes , hee shall iudge himselfe vnhappie : and hee iudge him happie , who had hee beene set three dayes in his place , woulde giue it ouer to him that came next : yea , sooner then hee , who shall consider , in all the goods that euer he hath had , the euils he hath endured to get thē , and hauing them to retaine and keepe them ( i speake of the pleasures that may bee kept , and not of those that wither in a moment ) will iudge of himselfe , and by himselfe , that the keeping it selfe of the greatest felicitie in this world , is full of vnhappinesse and infelicitie . conclude then , that childe-hood is but a foolish simplicity ; youth a vaine heate ; manhood , a painefull carefulnesse ; and olde age , a noisome languishing : that our playes are but tears , our pleasures feauers of the minde , our goods , rackes , and tormentes , our honours heauie vanities , our rest , vnreste : that passing from age to age , is but passing from euill to euill , and from the lesse vnto the greater : & that alwayes it is but one waue driuing on another , vntill we be arriued at the hauen of death . conclude i say , that life is but a wishing for the future , and a bewailing of the past : a loathing of what we haue tasted , and a longing for that wee haue not tasted : a vaine memorie of the state past , and a doubtfull expectation of the state to come : finally , that in all our life there is nothing certaine , nothing assured , but the certaintie & vncertainty of death . behold , now comes death vnto vs : behold hir , whose approache wee so much ●eare . wee are now to consider whether shee be such as we are made belieue : and whether wee ought so greatly to flie hir , as commonly we doe . we are afraid of her : but like little children , of a vizor , or of the images of hecate . we haue hir in horror ; but because we cōceiue her not such as shee is , but ougly , terrible , and hideous : such as it pleaseth the painters to represent vnto vs on a wall . wee flie before hir : but it is , because ( foretaken with such vaine imaginations ) we giue not our selues leisure to marke hir . but stay wee , stand we stedfast , looke we hir in the face ▪ wee shall finde hir quite other then shee is painted vs , and altogether of other countenaunce then our miserable life . death makes an end of this life . this life is a perpetuall miserie and tempest : death then is the issue of our miseries and entraunce of the port where wee shall ride in safetie from all windes . and should wee feare that which withdraweth vs from misery , or which drawes vs into our hauen ? yea but you will say , it is a paine to dye . admit it bee : so is there in curing of a wound : such is the worlde , that one euill cannot bee cured but by another ; to heale a contusion , must bee made an incision . you will say , there is difficultie in the passage : so is there no hauen , no port , whereinto the entraunce is not straite and combersom . no good thing is to bee bought in this world with other thē the coyne of labour & paine . the entrance indeed is hard , if our selues make it hard , comming thither with a tormented spirit , a troubled minde , a wauering and irresolute thought . but bring we quietnes of minde , constancie , and full resolution , wee shall not finde any danger or difficultie at all . yet what is the paine that death brings vs ? nay , what can shee do with those paines we feele ? wee accuse hir of all the euils we abide in ending our life , and consider not how manie more woundes or grieuous sickenesses we haue endured without death : or how many more vehement paines we haue suffered in this life , in the which wee called euen hir to our succour . all the paines our life yeeldes vs , at the last houre wee impute to death : not marking , that life begun and continued in al sorts of paine , must also necessarily ende in paine . not marking ( i say ) that it is the remainder of our life , not death that tormenteth vs : the end of our nauigation that paines vs , not the hauen wee are to enter : which is nothing else but a safegarde against all windes . we complaine of death , where wee should complaine of life : as if one hauing beene long sicke , and beginning to bee well , should accuse his health of his last paines , and not the reliques of his disease . tell me , what is it else to bee deade , but to bee no more liuing in the world ? absolutely and simplie not to bee in the world , is it any paine ? did wee then feele anie paine , when as yet wee were not ? haue wee euer more resemblance of death , then when wee sleepe ? or euer more rest , then at that time ? now if this be no paine , why accuse wee death of the paines our life giues vs at our departure ? vnlesse also wee will fondly accuse the time when as yet we were not , of the paines wee felt at our birth . if the comming in be with teares , is it wonder that such bee the going out ? if the beginning of our being , bee the beginning of our paine , is it maruell that such be the ending ? but if our not being in times past hath beene without paine , & all this being contrariwise full of paine : whom should we by reason accuse of the last paines ? the not being to come , or the remnant of this present beeing ? wee thinke we dye not , but when we yeelde vp our last gaspe . but if wee mark well , wee dye euerie daie , euerie houre , euery moment . wee apprehende death as a thing vnusual to vs : and yet haue nothing so cōmon in vs. our liuing is but continuall dying : looke how much wee liue , we dye how much we increase , our life decreases . we enter not a step into life , but wee enter a step into death . who hath liued a third part of his yeares , hath a third part of himselfe dead : vvho halfe his yeares , is already halfe dead . of our life , all the time past is dead , the present liues and dyes at once , and the future likewise shall dye . the past is no more , the future is not yet , the present is , and no more is . briefly , this whole life is but a death : it is as a candle lighted in our bodies : in one the wind makes it melte awaie , in another blowes it cleane out , many times ere it bee halfe burned : in others it endureth to the ende . howesoeuer it bee , looke howe much it shineth , so much it burneth : hir shining is her burning : her lighte is a vanishing smoke : her last fire , her last wike , and her last droppe of moisture . so is it in the life of man , life and death in man is all one . if wee call the last breath death , so must wee all the rest : all proceeding from one place , and all in one manner . one onely difference there is between this life , and that we call death : that during the one , wee haue alwaies whereof to die : and after the other , ther remaineth only whereof to liue . in summe , euen hee that thinketh death simply to bee the end of man , ought not to feare it : in asmuch as who desireth to liue long , desireth to dye longer : and who feareth soone to dye , feareth ( to speake properly ) least he may not longer dye . but vnto vs , brought vppe in a more holie schoole , death is a far other thing : neither need we , as the pagans , of consolations against death : but that death serue vs as a consolation against all sorts of affliction : so that we must not onely strengthen our selues , as they , not to feare it , but accustom our selues to hope for it . for vnto vs it is not a departing from paine and euill , but an accesse vnto all good : not the ende of life , but the ende of death , and the beginning of life . better , saith salomon , is the day of death , then the day of birth : and why ? because it is not to vs a last day , but the dawning of an euerlasting day . no more shall wee haue , in that glorious light , either sorrowe for the past , or expectation of the future : for al shal be there present vnto vs , & that present shall neuer more passe . no more shall wee powre out our selues in vaine and painfull pleasures : for wee shal bee filled with true , and substantiall pleasures . no more shall we paine our selues in heaping togither these exhalatiōs of the earth ; for the heauēs shall be ours : and this masse of earth , which euer drawes vs towardes the earth , shall bee buried in the earth . no more shall we ouer-wearie our selues with mounting from degree to degree , and from honour to honour : for wee shall highly bee raised aboue all heights of the world ; and , from on high , laugh at the folly of all those wee once admired , who fight together for a point , & as little children for lesse then an apple . no more ( to be briefe ) shall we haue cōbats in our selues : for our flesh shal be dead , and our spirit in full life : our passion buried , and our reason in perfect libertie . our soule , deliuered out of this foule and filthie prison , ( where , by long continuing , it is growen into an habite of crookednesse ) shall againe drawe her owne breath , recognize her auncient dwelling , and againe remember her former glory and dignity . this flesh ( my friend ) which thou feelest , this body which thou touchest , is not man. man is from heauen : heauen is his countrey and his ayre . that hee is in his body , is but by way of exile and confinement . man indeede is soule & spirit : man is rather of celestial and diuine qualitie , wherein is nothing grosse nor material . this body , such as now it is , is but the barke and shell of the soule : which must necessarily be broken , if wee will be hatched : if we will indeed liue and see the light . wee haue , it seemes , some life , & some sense in vs : but are so crooked and contracted , that wee cannot so much as stretch out our wings , much lesse take our flight towardes heauen , vntill wee bee disburthened of this earthly burthen . wee looke , but through false spectacles : wee haue eyes , but ouer growen with pearles : wee thinke we see , but it is in a dreame , wherein we see nothing but deceit . all that wee haue , and all that wee knowe , is but abuse and vanitie . death onely can restore vs both life and light : and we thinke ( so blockish we are ) that she comes to rob vs of thē . we say we are christians : that we beleeue , after this mortall , a life immortall : that death is but a separation of the bodie and soule : and that the soule returnes to her happie abode , there to ioy in god , who onely is all good : that at the last day it shall againe take the body , which shall no more bee subiect to corruption . with these goodly discourses wee fill all our bookes : and in the mean while , when it comes to the point , the verie name of death as the horriblest thing in the world makes vs quake and tremble . if we beleeue as we speak , what is that wee feare ? to bee happie ? to bee at our ease ? to bee more content in a momēt , thē we might be in the longest mortall life that might be ? or must not we of force confesse , that we beleeue it but in part ? that all wee haue is but wordes ? that all our discourses , as of these hardy trencher-knights , are but vaunting and vanitie ? some you shall see , that will say : i knowe well that i passe out of this life into a better ; i make no doubte of it : onely i feare the midway step , that i am to step ouer . weake hearted creatures ! they will kill themselues , to gette their miserable liuing : suffer infinite paines , and infinite woundes at another mans pleasure : passe infinite deathes without dying , for things of nought , for thinges that perish , and perchance make them perish with them . but when they haue but one pase to passe to bee at rest , not for a day , but for euer ; not an indifferent rest , but such as mans minde cannot comprehend : they tremble , their harts fail them , they are affraide : and yet the grounde of their harme is nothing but feare . let them neuer tell mee , they apprehend the paine : it is but an abuse ; a purpose to conceale the little faith they haue . no , no , they would rather languish of the gowte , the sciatica , anie disease whatsoeuer : then dy one sweet death with the least paine possible : rather pyningly dye limme after limme , out-liuinge as it were , all their senses , motions , and actions , then speedily dye , immediatly to liue for euer . let them tell mee no more that they would in this worlde learne to liue : for euerie one is thereunto sufficiently instructed in himselfe , and not one but is cunning in the trade . nay rather they should learne in this worlde to dye ; and once to dye wel , dye dayly in themselues : so prepared , as if the end of euerie dayes worke , were the ende of our life . now contrariwise there is nothing to their eares more offensiue then to heare of death . senselesse people ! wee abandon our life to the ordinarie hazardes of warre , for seauen frankes pay : are formost in an assault , for a little bootie : goe into places whence there is no hope of returning , with daunger manie times both of bodies and soules . but to free vs from all hazards , to winne thinges inestimable , to enter an eternall life , wee faint in the passage of one pase , wherein is no difficultie , but in opinion : yea , wee so faint , that were it not of force wee must passe , and that god in despite of vs will doe vs a good turne , hardly should wee finde in all the world one , how vnhappie or wretched soeuer , that would euer passe . another will say , had i liued till fiftie or sixtie yeares , i should haue beene contented , i should not haue cared to liue longer : but to dye so young is no reason . i should haue knowen the world before i had left it . simple soule ! in this worlde there is neither young nor old . the longest age in comparison of all ▪ that is past , or all that is to come , is nothing : and when thou hast liued to the age thou nowe desirest , all the past will bee nothing : thou wilt still gape for that is to come . the past will yeelde thee but sorrow , the future but expectation , the present noe contentment . as readie thou wilt then be to redemaund longer respite , as before . thou fliest thy creditour from moneth to moneth , and time to time , as ready to pay the last day , as the first : thou seekest but to bee acquitted . thou hast tasted all which the worlde esteemeth pleasures : not one of them is new vnto thee . by drinking oftener , thou shalt bee neuer a white the more satisfied : for the body thou cariest , like the bored paile of danaus daughters , will neuer be full . thou mayst sooner weare it out , then wearie thy selfe with vsing or rather abusing it . thou crauest long life to cast it away , to spende it on worthlesse delights , to misspend it on vanities . thou art couetous in desiring , and prodigall in spending ▪ say not thou findest fault with the court , or the palace : but that thou desirest longer to serue the common wealth , to serue thy countrey , to serue god. hee that set thee on worke knowes vntill what day , and what houre , thou shouldest bee at it : hee well knowes how to direct his worke . should hee leaue thee there longer , perchance thou wouldest marre all . but if hee will pay thee liberally for thy labour , as much for halfe a dayes worke , as for a whole : as much for hauing wrought till noone , as for hauing borne all the heate of the day : art thou not so much the more to thanke and prayse him ? but if thou examine thine owne conscience , thou lamentest not the cause of the widow , and the orphane , which thou hast left depending in iudgement : not the dutie of a sonne , of a father , or of a friend , which thou pretendest thou wouldest perform : not the ambassage for the common wealth , which thou wert euen readie to vndertake : not the seruice thou desirest to doe vnto god , who knowes much better how to serue him-selfe of thee , then thou of thy selfe . it is thy houses and gardens thou lamentest , thy imperfect plots and purposes , thy life ( as thou thinkest ) imperfecte : which by noe dayes , nor yeares , nor ages , might be perfected : and yet thy selfe mightest perfecte in a moment , couldest thou but thinke in good earnest that where it ende it skils not , so that it ende well . now to ende wel this life , is only to ende it willingly : followinge with full consent the will and direction of god , and not suffering vs to bee drawen by the necessitie of destinie . to end it willingly , we must hope , and not feare death . to hope for it , wee must certainely looke , after this life , for a better life . to looke for that , wee must feare god : whom whoso well feareth , feareth indeede nothing in this world , and hopes for all things in the other . to one well resolued in these points , death canne be but sweete and agreeable : knowing , that through it hee is to enter into a place of all ioyes , the griefe that may bee therein shall bee allaied with sweetnesse : the sufferaunce of ill , swallowed in the confidence of good : the sting of death it selfe shall bee dead , which is nothinge else but feare . nay , i will say more , not onely all the euilles conceiued in death shall bee to him nothing : but hee shall euen scorne alll the mishappes men redoubt in this life , and laugh at all these terrours . for i pray what can he feare , whose death is his hope ? thinke wee to banish him his coūtrey ? hee knowes hee hath a countrey otherwhere , whence wee cannot banish him : and that all these countreyes are but innes , out of which hee must part at the will of his host . to put him in prison ? a more straite prison he cannot haue , then his owne bodie , more filthie , more darke , more full of rackes and torments . to kill him and take him out of the world ? that 's it he hopes for : that is it with all his heart hee aspires vnto . by fire , by sworde , by famine , by sickenesse ? within three yeares , within three dayes , within three houres , all is one to him : all is one at what gate , or at what time he passe out of this miserable life . for his businesses are euer ended , his affaires all dispatched ; and by what way he shal go out , by the same hee shall enter into a most happie and euerlasting life . men canne threaten him but death , and death is all hee promiseth himselfe : the worst they canne doe , is , to make him dye , and that is the best hee hopes for . the threatninges of tyrants are to him promises , the swordes of his greatest enemies drawen in his fauour : for as much as hee knowes that threatning him death , they threaten him life : and the most mortall woundes can make him but immortall : who feares god , feares not death : and who feares it not , feares not the worst of this life . by this reckening , you will tell me , death is a thing to bee wished for : and to passe from so much euil , to so much good , a man should ( it seemeth ) cast away his life . surely , i feare not , that for any good wee expect , wee will hasten one steppe the faster : though the spirit aspire , the body ( it drawes with it ) withdrawes it euer sufficiently towards the earth . yet is it not that i conclude . wee must seeke to mortifie our flesh in vs , and to cast the world out of vs : but to caste our selues out of the world is in no sort permitted vs. the christian ought willingly to depart out of this life , but not cowardly to runne away . the christian is ordained by god to fight therein : and cannot leaue his place without incurring reproach and infamie . but if it please the graund captaine to recall him , let him take the retrait in good part , and with good will obey it . for hee is not borne for himselfe , but for god : of whom hee holdes his life at farme , as his tenant at will , to yeelde him the profites . it is in the land-lord to take it from him , not in him to surrender it , when a conceite takes him . diest thou young ? prayse god , as the mariner ▪ that hath had a good winde , soone to bring him to the port. dyest thou olde ? prayse him likewise : for if thou hast had lesse winde , it may be thou hast also had lesse waues . but thinke not at thy pleasure to go faster or softer : for the winde is not in thy power ; and in steade of taking the shortest way to the hauen , thou maiest happely suffer shipwracke . god calleth home frō his worke , one in the morning , another at noone , and another at night . one hee exerciseth till the first sweat , another hee sunne-burneth , another hee roasteth & drieth throughly . but of all his hee leaues all to rest , and giues them al their hire , euerie one in his time . who leaues his worke before god call him , loseth it : and who importunes him before the time , loseth his reward . wee must rest vs in his wil , who in the middest of our troubles sets vs at rest . to ende , wee ought neither to hate this life for the toyles therein ; for it is slouth and cowardise : nor loue it for the delights ; which is folly and vanitie : but serue vs of it , to serue god in it , who after it shal place vs in true quietnesse , and replenish vs with pleasures which shal neuer more perish . neither ought wee to flie death ; for it is childish to feare it : and in flying from it , wee meete it . much lesse to seeke it , for that is temeritie : nor euerie one that would die , can die . as much despaire in the one , as cowardise in the other : in neither any kinde of magnanimitie . it is enough that we constantly and continually waite for her comming , that she may neiuer finde vs vnprouided . for as there is nothing more certaine then death , so is ther nothing more vncertain then the houre of death , knowne onely , o god , the onely author of life & death , to whom wee all ought endeuour both to liue & die . dye to liue : liue to dye . the 13. of may , 1590. at wilton . god's eternal preparations for his dying saints discovered in a sermon at paul's, may the 7th 1648 / by thomas hill ... hill, thomas, d. 1653. this text is an enriched version of the tcp digital transcription a43816 of text r25713 in the english short title catalog (wing h2022). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 91 kb of xml-encoded text transcribed from 23 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a43816 wing h2022 estc r25713 12443012 ocm 12443012 62139 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for 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(eebo-tcp ; phase 1, no. a43816) transcribed from: (early english books online ; image set 62139) images scanned from microfilm: (early english books, 1641-1700 ; 942:11) god's eternal preparations for his dying saints discovered in a sermon at paul's, may the 7th 1648 / by thomas hill ... hill, thomas, d. 1653. [20], 23, [1] p. printed by william du-gard for nathaniel brooks ..., london : 1648. reproduction of original in union theological seminary library, new york. eng future life. death -sermons. sermons, english -17th century. a43816 r25713 (wing h2022). civilwar no six sermons of thomas hill d.d. master of trinity colledge in cambridge; viz. i. the beauty and sweetness of an olive-branch of peace and br hill, thomas 1649 16651 23 70 0 0 0 0 56 d the rate of 56 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2005-03 tcp assigned for keying and markup 2005-03 aptara keyed and coded from proquest page images 2005-05 mona logarbo sampled and proofread 2005-05 mona logarbo text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion god's eternal preparations for his dying saints . discovered in a sermon at paul's , may the 7th 1648 by thomas hill , d. d. master of trinitie-colledg in cambridg . isai. 9. 6. unto us a childe is born , unto us a son is given , and the government shall bee upon his shoulder : and his name shall bee called wonderful , counseller , the mighty god , the father of eternities , the prince of peace . isai. 45. 17. israël shall bee saved with an everlasting salvation . incomparabiliter clara est civitas aeterna , ubi victoria , ubi veritas , ubi dignitas , ubi sanctitas , ubi vita , ubi eternitas . august . de vita aeterna . repente quidem alta seculi corruunt , pulcra transeunt ▪ nam cùm stare in his floribus suis mundus cernitur , repentinâ fortunâ turbatur ; aut festinâ & omnia deturbante morte concluditur ; vana ergò sunt gaudia seculi quae quasi manentia blandiuntur , sed amatores suos citò transeundo decipiunt . greg. in 1 reg. cap. 11. london , printed by william du-gard for nathanaël brooks at the sign of the angel in corn-hil . 1648. via · vna · cor · vnvm · honoratissimo d. d. joanni warner praetori , & spectatissimis senatoribus , unà cum gravissimis communis concilii membris , celeberrimae civitatis londinensis gubernatoribus , auditoribúsque mei candidissimis , thomas hill s. theolog. d. concionem hanc , habitam in templo b. pauli , maii 7o anno dom. 1648 tenue admodum , sinceri tamen amoris in christo pignus erga animas vestras devotè d. d. d. aa to the worshipful his worthy friend richard foxton esquire , one of his majestie's justice of peace for the town of cambridg , and others my ingenuous and candid hearers therein . sir ! iow you much respect as an ancient imanuël-colledg man , where ( by the good hand of god upon mee ) i had both my first universitie beeing , and wel-beeing ; and like-wise , as an old disciple , a great friend to the most reverend and learned mr perkins ; yea , and as an instrument of advancing justice in the common-wealth , of encouraging religion in the church , and learning in the universitie ( according to your sphere ) as also my attentive and candid hearer for som years formerly in cambridg : and i know not how better ( for the present ) to make any reciprocal return , then by tendering this sermon ( such as it is ) to your acceptance ; and hopeing that by you it may with the more advantage bee transmitted to others in cambridg , who are prepared to receive the love of the truth , though delivered by mee ; as also for your soul-improvement , by raising your thoughts in your declining years to minde eternitie . it was the greatest part of it preached by mee at trinitie-church in cambridg , febr. 13. 1647. and i can truly say , it was both framed at first upon a sick bed , ( when such thoughts are very seasonable ) and preached when i was under sad symptoms of wel-nigh six months quartane ague . so desirous was i to promote the intended combination for morning sermons there , which depended upon mee for the begining of it , that with apparent hazzard to my own health , ( being not onely weakened by my desease , but having , upon an occasion of a communion , preached three times within a few dayes before in trinitie-colledg chappel ) i adventured upon the work out of an honest intention , though i had neither consent of friends or physicians . admit i were not able to carrie on or finish my discourse , as i desired , should i not rather have been pitied then bespattered , then grosly disparaged by son , and the present prevailing of my disease most shamefully mis-interpreted by others , as if this were a judgment of god upon mee , for defending the universitie against the town ; wherein they shew as little christianitie as wisedom . as for them , i earnestly desire they would seriously consider what our savior saith , every idle word that men shall speak , they shall give account thereof in the day of judgment . and if of every idle word , then undoubtedly of every uncharitable , censorious , lying , and blasphemous word . and likewise often remember that of the prophet zacharie , i am very sore displeased with the heathen that are at ease : for i was but a little displeased , and they helped forward the affliction . when god whippe's his children , it is most unbecoming brethren to add to their stripes . hee is no ingenuous servant that triumph's over his fellow ( unless hee bee guilty of som offence ) when hee is brought low before his master . and as for mee , i am not ashamed to bee made comformable to my head jesus christ , who was accounted beelzebub , the prince of devils ; and to bee reproached as one that was mad , which was the portion of the most wise and holy apostle paul . neither shall i deny that this was an humbling providence , that such an indisposition should surprize mee then , ( though it might well bee so after a longer and stronger intention of spirits in prayer then my condition would bear ) to let splenatick fumes more prevailingly surprize mee in preaching at that time , then in any other imployment since my ague began ; wherein i desire to sanctifie god's name , by abasing my self , and exalting him without whom wee can do nothing . i wish all may make a right interpretation of his actions which are infinitely wise , and consider that ministers , being publick persons , as they have consolations that they may comfort others , so have they many times afflictions for the edification and salvation of others : paul is an instance of both . and they must make account they may possibly inherit the same apostle's portion ; one while possibly to bee adored , and almost sacrificed unto , act. 14 , 11 , 12 , 13. and yet soon after to bee stoned , vers. 19. i were very stupid , did i not observe the various aspect of divers in cambridg-town towards mee in som by-past years , wherein i have , and i hope still shall unchangeably endeavor to approve my self a true friend to their best good ( in defiance to all unkindeness ) and a faithful servant to their souls . yet , by the good hand of god upon mee , there have been withal a generation of seekers which have cleaved unto , and with som fruitful acceptance , attended upon my ministerie . i would not value personal respects , in comparison of that acceptance which hath reference unto the glory of christ in gospel-success . i remember , not without thankfulness to my good god , with what welcom entertainment many entertained my weak and plain preaching here in former years , when i was your preacher at andrew's . i hope i shall never forget how much of god's goodness i found amongst you both in his assistance and your acceptance in the great plague ; ( hee can make by his presence a wilderness prove a paradise ) neither must i pass by with what readiness of minde you attended upon my occasional ministerie in 1643 , when providence cast mee for som time amongst you , the sons of violence having forced mee from the place i then had in north-hampton-shire . but whence is this eclipse ? whence this black cloud ? ( god and som mens conscience know ) which i doubt not but it will soon vanish , as athanasius said of arrius . shall i trust god for my soul , and not for my reputation , for a crown , and not for a crust ? it was indeed my portion to bee involved in those unhappy differences between the universitie and town of cambridg , about their priviledges , when i had the honor to serve them as vice-chancellor . is that a sufficient ground of such an unkinde alteration , that they calumniate and traduce the innocent thereupon ? alas ! poor universitie , how hast thou offended the town of cambridg which live's so much upon thee ? ( as by woful complaints appear's when a great plague scatter's the scholars ) that as of old it was in tertullian's time , a crime to bee a christian : so it 's now little less ( amongst som for want of christian charity ) to bee an engaged universitie-man , and to stand for that , though hee bee obliged thereunto by the rules of ingenuitie and conscience . i do heartily wish , where our priviledges are not subservient to the publick good , they were regulated and bounded by those who have power as our competent judges ; but neither universitie nor town must bee judges in their own case . wee cannot give them away , they must not take them away , till the parliament ( to whom wee have appealed ) do determine the controversie . in the mean while , till they can have leisure to minde it , why should it bee offensive for us to act soberly , according to that which the universitie hath been so long invested with , by the donation of princes , confirmation of parliaments , or by a voluntary composition betwixt both corporations . certainly , this is no sufficient ground for such passionate unchristian invectives , whereby they fret themselves to do evil , gratifie him who is the accuser of the brethren , and the father of lyes . were it my portion onely to bee thus injured , i should suspect my self ; but my reverend brethren , who deserve much better then i can , fare as ill from som , when one of them lately was forced by a violet fit of an ague , being preaching at the universitie-church , to break off not long after hee began ; it would make one tremble to hear what language was spoken thereupon aaginst him , for the holy hand of god upon him , which might have befallen an apostle ; and against others of us engaged as masters of colledges with him . o that i knew what language to speak , to win them to terms of amitie with the universitie : surely the devil get's much advantage by these differences ; they are most unhappy instruments who ever do enflame them , whether universitie or townsmen . is not this sad , that men , whose ministerie they have valued , that they can scarce bring off your spirits to hear them preach . this is the devil's plot , in fomenting those prejudices to hinder the good of their souls , and the spreading of the gospel . herein mistake mee not , i do not complain for want of auditors . yet it grieve's mee to see som of more eminent abilities , whose gifts were formerly highly valued , now to bee sleighted , because engaged in universitie-employment , as masters of colledges . yet , what ever som think of mee , and how unkindely soever they have dealt with mee , i will apply my self to you ( whose christian candor , and gospel-ingenuitie , i have had som years experience of ) not without respect to their good , who wish mee none . i doubt not but you will bear my wonted plainness i can give you no more real testimonie of my cordial love unto you , then by suggesting som few things , which , by god's blessing , may advance the good of your souls . i will begin with your dutie towards god , who is our alpha , and omega ; our first cause , and last end : as all the good wee receive is derived from him , so all the good wee receive must bee resolved unto him . trust in the lord with all your hearts , and lean not to your understanding : in all your waies acknowledg him , and hee will direct your paths . acquaint your selvs more and more with worshipping him purely , according to his will . i doubt cambridg hath been too patient ( i mean the saints there ) of sinful mixtures , not mindeing sufficiently the simplicitie that is in christ . if you would have much of the presence of christ , love purity , hee walketh in the middest of the golden candlesticks ; expect much of the presence of his spirit , where there are pure golden ordinances . let the ministerie of the gospel bee more precious unto you , receive the love of the truth , and attend upon preaching without respect of persons . do not yee blush to remember , that when the truly noble earle of manchester had picked a choice combination of most able ministers out of the country , that they should ride a dozen or twentie miles to preach a sermon to you , and somtimes so few hearers that they were discouraged to preach ? what ever you say or think of scholars , did not they help to fill up assemblies , there would bee thin auditories at week dayes lectures . remember ( i pray ) our savior's words , hee that heareth you , heareth mee , and hee that despiseth you , despiseth mee , and hee that despiseth mee , despiseth him that sent mee . maintain christian communion , whereby you may joyn your gifts , experiences and prayers . o the amiable beauty of the spirits of primitive saints , who did so sweetly close , as , they continued stedfastly in the apostles doctrine , and fellowship , and in breaking of bread , and prayers . i can remember , when , in the most corrupt and dangerous times , som of you would adventure even your all , ( so destructive was then the high commission court ) to enjoy a praying-day together ; what hath now deaded your spirits , that now these things are so much neglected ? is there not as much need as ever ? doth not the churches exigents bespeak your wrestling importunities at the throne of grace . chide your selves , and one another out of this dulness , or disjointing , and labor to remove the obstructions what ever they are . often remember their practice , when one apostle was in prison ( wee have many in persecution ) instant prayer was made for him by the church , they prayed earnestly , and sped succesfully . yet , in your christian communion , act soberly , and with a godly prudence . there are that admit young scholars into fellowship with them in private duties , or rather into publick : i dislike it not , that any saints joyn to provoke one another to love and good works . but do not encourage them to do any thing beyond the proportion of their gifts , and without a call from god . far bee it from mee to snib the movings of god's spirit in the weakest and meanest of his saints . i desire to live no longer then i cherish the least good in any , if indeed it bee good duly circumstantiated . i know the direction peter give's , use hospitalitie one to another without grudging . as every man hath received the gift , even so minister the same one to another , as good stewards of the manifold grace of god , ( which is a place they alledg for that purpose . ) but , 1. it may bee this grace here mentioned , is chiefly the grace of bountie . 2. if it bee meant of spiritual gifts and graces , and their exercise in prophesying , i grant , in ecclesiâ constituendâ , in a church to bee constituted , occasionally , especially when upon triall by competent judges of their abilities for the ministerie , ( with learned dr ames ) somthing may bee don that way , sine singulari vocatione , without a singular call . but that the admiration of som few ignorant ( though honest ) women , who judg much by quick expressions ; ( which are often beyond the experience and judgment of the speaker himself , being borrowed rather from others ) or that one young scholar applauding of another , should bee the call of christ , i am not yet satisfied ; but shall welcom any light that shall clear up any truth of christ , though never so much against my present opinion . i do not lay the strength of a minister's call upon a prelate's blessing of him ; nor upon a concurrence of all external circumstances and formalitie ; ( though i heartily love and desire order in the churches ) neither must any judg of their call by their assistance . many dear saints call that a spiritual desertion of god in prayer , which is rather som darkness by the clouding of melancholie . other novices account that assistance from god in preaching oftentimes , which is rather heat of phansie , som warmth by applause , mixed indeed with som stirring affections . bee whetstones to sharpen one another to raise som monument of your thanksgiving and thanksdoing , for god's distinguishing goodness to cambridg . when other parts of the kingdom were steeped in blood , you were drie ; when destroying angels swept away many in other places , you were but scratched . o never let it bee forgotten how god snatched cambridge out of the fire , in staying the plague these two last years ; should not you now provoke your magistrates more to minde the sanctifying the lord's day , to restrain by their power those profane pollutions which cry for another more sweeping plague ? because they may not do all , but the universitie must share in power , therefore will they do nothing ? this , i doubt will bee no satisfying answer , when the lord shall say to a magistrate , give an account of thy stewardship . i could likewise wish there were a greater harmonie of judgments amongst you ; however let not difference of opinions breed difference of affections . love the meanest saints more for that of god you see in them , then you neglect them for what they differ from you that is not sinful . convers meekly together , ( distance encreaseth difference ) you may possibly satisfie one another . as long as wee nourish prejudices , and take it for granted , there is no possibilitie of reconciliation , the devil blow's the coal more , and exasperate's the flame , till ( it may bee ) men bite and devour one anothers names and reputations ; at least , do not suddenly excommunicate all you account carnal ; for reprobates , though you cannot embrace them with a love of complacencie , yet must you with a love of pitie ; there is not onely brotherly kindness , but charitie : so will you commend religion to them who judg more of it by what they see , then by what they heare . finally , as for my self , when they speak evil of mee , i will satisfie my self with that of the ancient writer , if the things thou producest bee true , thou hast not hurt but advantaged mee , whilest thou by reproving faults , may'st procure reformation : if they bee fals , thou do'st more advantage mee ; for thou makest mee more watchful to abstain , not onely from such actions , but even from such thoughts ; onely , the more vigilant others are over mee , pray the more for mee , because of my observers . i must say with the father , i thank as wel god for the crueltie of my adversaries , as the love of friends . it hath been my portion to suffer much by tongues amongst you , since my being vice-chancellor , and to receive more unkinde and unjust censures from som of cambridg , then ever in all my life before ; ( my comfort is they are but few , and men whose interest was crossed , and therefore self will bee angry , and revenge often , though never so injuriously ) yet nothing shall it discourage mee from serving your and their souls . let them mis-interpret the hand of god upon mee in my sickness , and the effects thereof ; yet when ever god please's to restore my bodily health , by preaching to promote the health of their souls : i will beg by prayer the best good from god for them , who cannot speak a good word of mee before men . i had enemies enough because i appeared for reformation , which i would not decline ( if i know my heart ) out of love to my god , though i had not been ( as i am ) under the bond of a solemn covenant obliging mee thereunto . when the competition comes between god's will and man's , peter hath taught how to resolve , act. 4. 19. yea , that heroical heathen socrates , ( which may make us blush ) being accused , said , if upon such conditions ( they being dishonorable ) you athenians will absolve mee , i embrance you , i love you well , yet i will rather obey god then you . none need ( especially not such as i think fear god ) express more passion , because i would not , contrary to my oath betray ( which it may bee they expected from mee , having been their preacher , with more acceptance formerly then it is fit for mee to mention ) priviledges with which i was betrusted as vice-chancellor , lifting up my hand to the most high , that i would maintain the statutes ( which include's them ) so far as they were agreeable to the statutes and ordinances of the kingdom which are or shall bee extant . if the parliament had altered them , or when they shall please to bound them any way , the matter of my oath being taken away , i am at libertie . in the mean while , why may not the vice-chancellor act for the universitie , as well as mr major for the town of cambridg , in pursuance of his oath ? the mighty god of peace , dry up the spring of these most unhappy and unseasonable differences , when there are so many dissensions abroad ; which shall bee my prayer and endeavor till the lord please to accomplish it . if i must still suffer under the uncharitableness of any , i shall desire to kiss the rod of my heavenly father , who hath appointed it in this place where hee hath been good unto mee ; and earnestly labor , that overcoming my self , i may overcom evil with good , and not suffer my self to bee overcom of evil , that in so doing , i may heap coals of fire upon their head , not to destroy them by burning , but coals of charitie to melt them , and so mould them into an unfeigned love of all the brethren who love the lord jesus christ sincerely . if this prevail not , i will make use of paul's soveraign cordial , rejoycing in the testimonie of my conscience , that in simplicitie and godly sinceritie , and not in fleshly wisedom , but by the grace of god i have had my conversation in the world , and more abundantly to you-wards . trin. col. camb. june the 7th 1648. yours in the gospel of christ jesus , thomas hill . god's eternal preparations for his dying saints . 2 corinth. 5. 1. for wee know , that if our earthly house of this tabernacle were dissolved , wee have a building of god , a house not made with hands , eternal in the heavens . too many men in the world are like unwise merchants that have two ships at sea ; one little old rotten one , full of things of an inferior value ; another , a goodly ship , and full fraught , and richly loaden ; yet possibly , out of som particular and fond respect , hee may more minde that rotten bark , then that stately ship , which call's for more serious thoughts , and more fervent prayers . our immortal souls are goodly ships , indeed , sparks of divinitie , our bodies are poor brittle houses of clay , ( for the best of the sons of men dwel in no better . ) now , to have the strength of our thoughts , the vigor of our affections , the greatest stream of our endeavors , to run out to minde our bodies , it is a preposterous care ; yet most men in the world are sick of this distemper ; and therefore i shall desire you to set before you a better copie , that doth bespeak , yea , challenge , yea , command your imitation of it : paul , hee well knew the worth of his immortal soul , and therefore laye's out his most serious thoughts about it , and the eternal welfare thereof . the words contain paul's account of the sweet support that hee had under bitter troubles . bee pleased to cast your eye upon the 4th chapter , there you shall finde him toss'd upon a most troublesom sea of affliction ; yet hee count's them all but light in the 17th verse : a strange paradox at least to the carnal heart and ears . 1. you see how triumphantly hee here speake's , wee know , not not onely in the singular , but in the plural number , not onely for himself , but wrapp's in the saints with him , wee . 2. not onely conjecturally , that is popish language , a dull , groundless hope of salvation onely ; but wee know , where is an evidence and a certaintie . 3. what did hee know ? why those lessons well worth the learning for all those that will bee good scholars in the school of christ , and would bee able to hold out , if their master bee provok'd to whip them . wee know that if our earthly house of this tabernacle were dissolved , wee have a building of god , a house not made with hands , eternal in the heavens : that if , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , etsi , although ( saith grotius upon the place ) although our earthly house of this tabernacle were dissolved . here you have a description of the brittleness of our bodie ; a poor venice-glass , goodly , beautiful , useful , but easily broken : every word ( almost ) hath an emphatical intimation ; it is but an house : houses , you know , will bee out of repair , houses will fall in time ; it is but an earthly house , and therefore may bee resolved into its first principle ; it is our earthly house of this tabernacle ; the tabernacle was a moveable house . when the children of israël were to travel through the wilderness , they had tents , they had tabernacles , moveable houses , fasten'd with a few cords and pins , easily removed . if our earthy house of this tabernacle were dissolved , soul and body though knit together , though the soul bee the darling , as the psalmist speak's , psal. 35. 17. yet that knot must bee untied , when they have been married forty , fifty , threescore years together ; it needs no cutting asunder of the knot , it will break of it self , the lamp will burn out : all this shewe's the mortalitie of our bodie , but then that which hee doth intend , is principally and more explicitely to shew you that wee have indeed an eternal provision made for us in heaven . lay two things that have an opposition together , one will illustrate another , and make it appear more clearly , as logicians speak : so saith paul , wee know that wee have a building with god , an house not made with hands , eternal in the heavens . when hee had before spoken of an house that was made of man ; carpenters build houses : but there is somthing reserved for the saints , which is god's own making , and that in a more immediate way ; man indeed is made {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but here it is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , hee being the more special immediate maker of this piece of work-manship , god's own preparing , none can do it but god himself , and hee doth not use any instrument therein . wee have a building of god . great honor , that whilest poor saints live here upon earth , angels shall bee their servants , and all creatures to attend them ; and god himself in heaven hath been preparing a house for them , even from eternitie what house ? a house not made with hands . so in hebr. 11. 10. a citie whose builder and founder is god ; wee look for such an one . eternal in the heavens : that was earthly , that was a tabernacle , that was subject to dissolution ; that was earthly , this is heavenly ; that was but a tabernacle , a very temporary house , this is eternal . and here was paul's certaintie , this hee was sure of , which is a great matter , a glorious priviledg . but there is one word which link's all together , and that must not bee forgotten , and that is the first in the text , for ; what did support paul ? what was his cordial in those great extremities , that hee did not sink when wave upon wave came flowing in upon him ? saith hee , for wee know : hee had beheld those things that were eternal , wee look not upon those things that are temporal , but those that are eternal : and here hee , look'd upon them with an eye of certaintie , for wee know ; and from these premisses deduce's this sweet conclusion . o that you and i had such faith to do the same , if god should cast us into as great a sea of troubles , as ever paul was plunged into , that wee might say , these are nothing ! why so ? for wee know , that though the very sentence of death should not onely bee pass'd , but executed upon us , by these troubles , by the furious malice of unreasonable men , yet they cannot make us miserables as hee is truly happy indeed that cannot bee made miserable : hee is a rich citizen indeed , that cannot bee undon by the devil and all his agents ; wee know god hath prepared a house for us , where hee will entertain us with everlasting happiness . out of the words ( had i time ) i might handle these three propositions . first , that god hath been pleased to make eternal provision for all his saints in heaven . secondly , that it is possible for his saints to have a certaintie of this , that god hath built such a house for them in heaven , where hee mean's to entertain them eternally . thirdly , the certain evidence of this to their own hearts , would bee a most sweet and soveraign cordial under the bitterest troubles that can befall them . let us begin with the first , and that i shall onely handle at this time ; but before i make any further entrance upon it , give mee leave onely to premise this one thing : the best of saints dwell here in poor tabernacles : the best of saints , all adam's sons have no better a portion , then to dwell in poor earthly tabernacles . som men are very great , so great , that they are called gods , psal. 82. yet even they must die like men . it is appointed for all men once to die , hebr. 9. 27. and in the same dialect doth the psalmist speak in another place , verily man in his best estate is altogether vanitie ; not onely man when hee lie's sick under a great long ague , or a feaver , or the stone , or the gout ; not onely under infirmities of old age , which is a kinde of sickness , but verily man in his best , take him in flore ; take any young man , when hee hath strength , and vigor , and marrow , and all heat , all advantages nature can afford him , yet in his best hee is altogether vanitie . old men must die , and young men may die : i beleeve you have many instances of both ; it may bee it hath cost som of you many bitter and brinish tears : wee are all poor tenents at will ; it is true , wee are tenents for life , but yet that life is but for a moment ; and so indeed our lease is but from moment to moment . o that wee were so wise as to consider it , and therefore to carry our selvs like pilgrims and strangers here , and abstain from fleshly lusts , which war against our immortal souls , as the apostl●peter beseecheth his beloved , 1 pet. 2. 11. do not reckon your selvs at home , make account you are but in a journey , you are but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in an inn ; it is to no purpose to go build there , to go plant there a garden , to go furnish your chamber , you are but for a nights lodging ; the very stoïcks ( epictetus , and others ) could speak that language : o that wee could bee the more active , while our candles are burning , because wee know not how soon they may bee extinguished ; god let 's not alwaies the candle burn out , somtimes it is put out : o that wee could bee active as our savior christ was , i will do my father's work while it is day , while it is light , the night cometh when no man work 's , joh. 9. 4. o that wee would so consider , that wee dwell in these brittle houses of clay , that wee would redeem time , redeem precious opportunities ; eternitie dependeth upon every moment ; there are many that sell away their time to the first temptation in the morning : many young gentlemen , citizens , and others , for whom their fathers have had many wearisom journeys and thoughts , night and day , to get good estates ; now they think themselves gentlemen , the first thing they do in a morning , after they have spruced , and powdered , and combed , and tricked up themselves , then they sell themselves and their talent of time to the next temptation , at the next tavern , at the next gaming-house : the lord put it into the hearts of the honorable governors of this citie , to look to those snares , those pit-falls , that have undon many thousand young men ; and where many of your estates , after you have gotten them with a great deal of care and industrie , are thrown away with the shaking of the elbow ( as they say ) ; they sell away their time , so far are they from redeeming time : little do they minde eternitie , and and consider , that at the best they also dwell in houses of clay , and that in their best estate they are altogether vanitie ; this i premise . there are three things will conduce ( if god please to help mee in the middest of many weaknesses ) to open this point , that hee hath made eternal provision to entertain all his saints in heaven . 1. i 'le give you the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of it , by way of demonstration , that it is so . 2. the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or grounds of it , how it come's to pass that it should bee so . 3. what the nature of this eternitie is . * for the first , there are these hints which i hope will help to clear it : if the lord did not intend eternal provision for his saints in heaven , why hath hee given them immortal souls , capable of etertie ? god and nature ( saith the philosopher ) never do any thing in vain : let us say , god , and his wisedom and grace never doth any thing in vain . there are many desperate disputes ( never did wee expect to hear such in england , especially in these times of reformation ) against the immortalitie of the soul , in defiance to that cleer light of god's word even here . there is a house eternal in the heavens , for what ? for a mortal bodie ? for a mortal soul ? what need 's an eternal house for a mortal soul ? paul desired to bee dissolved and to bee with christ : it seem's paul , who was guided by the spirit of god , philip . 1. 21. hee thought hee had an immortal soul , else why did hee desire to die , that hee might bee with christ ? hee had better have stayed here ; hee did enjoy much of christ here ; why would christ himself have given such an answer to the thief , luke 23. 42 , 43. lord , remember mee when thou comest into thy kingdom ; why , saith hee , this day shalt thou bee with mee in paradise : it is a poor evasion they have , that christ should say to him , verily , i say unto thee to day , there they would have the comma , thou shalt bee with mee in paradise ; then the answer is not full to the thief's question ; for then they overthrow the scriptures , and make it nothing , and withall , manifestly pervert the original , as the spirit of god speak's it unto us ; but this is the first thing , god hath given you immortal souls , and therefore reserv's it for you . 2ly . the lord hath proclaimed , that hee hath appointed a day ( though it bee concealed ) that there shall bee a resurrection of all his saints , their souls and bodies shall bee re-united . it is most desperate doctrine the socinians have up and down in their books , they have a delentur , they tell you your souls shall bee blotted out . who would have thought wee should ever have so far complied with socinians and arminians , as many people do ? i hope it is ignorantly ; but , to speak the very socinians language , they reckon the soul shall bee blotted out , no eternitie afterwards : but why soul and bodie re-united ? surely , for som further end ; hath not jesus christ said , joh. 6. 39 , 44. hee hath it twice , i came down to do my father's will , and the will of my father is this , that all that hee hath given mee shall com to mee , and i will loose none of them : so again , ver. 44. and i will loose none of them ; not the least member , not the least finger , not a joint in the mystical bodie of christ shall bee lost ; for this is certain , ( and it is a most sweet truth ) as by the death of christ the hypostatical vnion was not dissolved , not the humane nature separated from the divinitie ; so by the death of a saint , the mystical vnion is not dissolved ; neither bodie or soul are dis-jointed or separated from christ , the very dust of a saint is still in christ's keeping , and ( though in a most mysterious way , yet ) both soul and bodie are united to him ; though many of your friends may bee lost in the sea , and eaten by fishes , though many of them shot to pieces with bullets , and torn with cannon , &c. yet still the mystical union is undissolved ; and though it is true jesus christ will send for wicked men at the day of judgment , as a judg send's for a prisoner , the sheriff , or who ever the officer bee , when hee intend's to execute him , commanding that such a prisoner bee brought to the place of execution ; yet hee raise's his saints , not as a judg , but as an head : hee raise's them by vertue of vnion with himself , as a father send 's for his son home from the vniversitie , that hee may more refresh him , and satisfie him , and cloth him , &c. it may bee hee think's hee hath had short commons there , that now hee may com and bee entertained with the fatling , even as the father did entertain his prodigal son , and much more then wee are capable here upon earth ; but then 3ly . there is a day of judgment , when they shall have possession of this eternitie ; com yee blessed of my father enter into the kingdom . heretofore the kingdom of christ hath been in them , entered into them , but now they must enter into the kingdom ; heretofore som●joy entered into them , but now they must enter into their master's joy , bee possessed of joy , of a kingdom ; and then fourthly , and lastly , jesus christ himself hath prepared mansions : joh. 14. 2. mansions are not tabernacles , but durable houses : i go to my father to prepare a place for you , and thither you shall com , and there are many mansions ; if it were not so i would have told you ; ( a most ingenuous melting speech ) room enough in heaven for all the saints ; though god hath never so many children , yet every one shall bee his heir ; and though jesus christ have never so many subjects , yet every one shall bee a king ; why ? because hee himself is their reward , hee himself is their crown , hee himself ( as austine saith ) is their inheritance ; every one an house , every one a mansion in heaven ? yes , god himself is their habitation , who is eternal . now the grounds , why it come's to pass : 1. god and the father hath resolved it from eternitie ; it is resolved from eternitie that it should bee so ; their names are written in the book of life ; thou john , and thou elisabeth , and thou mary , and thou zacharie , you are book'd down ; there is the particularitie , there is the certaintie ; your names are written in heaven , rejoyce in it , luke 10. 20. 2. jesus christ hee likewise hath taken care to doe his part , hee hath purchased this place for you ; it is a purchased possession , ephes. 1. 14. as hee did purchase it , so hee possessed it , hee kept it ; hee reserveth heaven for you , as well as preserveth you for heaven ; the crown is reserved for you in heaven , 1 pet. 1 , 4. 3. the spirit , which is an eternal spirit , a in concurrence with god the father , and god the son , hee hath been preparing , and polishing , b and fashioning his saints , that they may bee meet for heaven , col. 1. 12. and so you see a joynt concurrence , that all their operations may bee of equal extent ; not as the arminians would say , and their followers , that make the death of christ larger then either the decrees of god , or the application of the spirit ; here the three glorious persons in the trinitie joyntly concur that all the decrees may bee made good , that all the promises may bee accomplished , and that all your prayers may bee answered : and so in this eternal house reserved for you , you shall then see all these three effected . now for the nature of eternitie ▪ and there i shall onely hint that which is the description of the learned boëtius , eternitie is such an unbounded possession of life , as is perfect and altogether . 1. there is a possession : a possession , that is , a tenure , both firm and quiet . in heaven you are not subject to any uncertainties , to any intercisions , to any interruptions , you shall never bee turned out of that house ; it is above thievs or robbers , mat. 6. 20. 2. it is a possession of life , nothing is properly eternal , but that that is living ; eternitie being a duration according to immanent acts , ( as the school-men speak ) and those immanent acts do presuppose life ; now life for life , or life upon life , skin upon skin , so som render that place in job , ( indeed the anatomist's will tell you ▪ you have many skins , three or four at least ) life upon life , one after another . you 'l venture all to save your life which you most esteem . life is most precious : it is an high pitch of love , when you com to venture it for god , it being most dear to you ; and therefore the fitter to set forth eternitie : it is a possession of life . 3. interminabilis , without bounds , no end of this happiness : god is absolutely eternal , both without begining , and without end , but this shall have no end , as much as creatures , as much as angels are capable off ; it is an unbounded , an infinite possession ( as it were ) of life ; and that 4. perfect ; whereas now the best of creatures , angels , have but onely an imperfect eternitie , onely an eternitie à parte pòst , for time to com . 5. altogether ; you are fully , entirely , and wholely possessed of it , and all at once ; you have whole heaven , the first moment you com to heaven : time is nunc fluens , but eternitie is nunc stans ; a standing moment , that hath a co-existencie to time past , time present , time to com ; that is the nature of it ; and that house you shall have in heaven , shall have this eternitie added to it , to the happiness of having the fruition of god himself . by way of instruction ; let poor carnal men that wallow in lust , and take so much pains to gratifie the devil , in making provision for their flesh , consider how dear they pay for them , and what they lose : alas poor souls ! you pamper your bodie , you paint your hous , you adorn it , but all this while you take a great deal of pains to very little purpose , for you lose eternitie . cyprian bring's in in the devil triumphing over poor carnal people at the last day of judgment : here are the souls that i never died for ; and , ( in a way of upbraiding jesus christ ) here are the souls that thou laid'st down thy life for , and under-went'st so much trouble and contradiction of sinners for , and now they are mine and not thine : o what a sad triumph to you , though the devil will rejoice in it ! as all the saints in heaven , and angels rejoyce at the conversion of a sinner , at the return of a prodigal , luke 15. so when any one is recovered into the snares of the devil , all the devils in hell keep holy-day ( as it were ) , triumph in it , when they can get a man , such a man especially that hath lived not in a sodom and gomorrah , but in capernaum , in a london , lifted up to heaven by the meanes of the gospel , and lived in godly familie , brought up under a godly parent , it may bee in a universitie under a good tutor ; and if hee can get such an one , how will the devil triumph ? but , poor soul ! little do'st thou imagine what a looser thou art , no less then the eternal happiness of an immortal soul ; and to make it more dreadful to thee , that so thou may'st ( if the lord please ) endeavor to rescue thy self out of those snares in which thou hast been entangled all this while : do but think a little what hell is , and what things are eternal in hell . 1. there is an eternitie of that , which divines call pana damni everlastingly destroyed , from the power and presence of god everlastingly separated : o that is a sad word , depart , depart yee ursed . how do many good women grieve and mourn when their husbands are to go to sea , or go a far journey , or in the publick service in a military way , though they think ( it may bee ) it is but for som months , or for a year , and have very probable hopes , if not certain , that by the blessing of god they shall return in ordinary course ; but what will you bee , when soul and bodie shall com to part , not onely themselvs by death , but thou partest with thy savior eternally , though thou may'st own him as an husband , and challenge him as thine and com and speak good words in a complemental way to him , as they in the gospel . luke 13. 26. 27. wee have eaten and drunk in thy presence , wee have been baptized ; wee have been thus often at thy table , wee have been kinde to our minister , and wee have don these and these things for the publick : o but christ will not own you , you have not endeavored to finde a spiritual building in your souls , and therefore you cannot expect an eternal building in heaven , that is a certain argument : but this will bee your doom , depart , everlastingly to turn the back upon jesus christ , and to bee out of all hopes , all the least possibilitie of mercie , and to bee sent packing into hell , and there chained up : o then when that thou comest with that unprofitable servant , to bee cast into utter darkness , where is nothing but weeping , wailing , and gnashing of teeth , then thou wilt weep over thy self , bemoan thy remedile's condition , and gnash thy teeth with envie , when thou ( like dives ) shalt see lazarus in abraham's bosom ; thy self being possibly an alderman , common-council man , knight , ( i speak not to any particularly , but promiscuously to all ) ; or , it may bee , a servant of christ , whom thou hast scoffed , shall bee in abraham's bosom , having judged thee to lie in hell eternally ; he●e is poena damni ; the loss of eternitie it self : and is not this much ? but yet here is more . 2. here is the punishment of sense . besides the loss of god , ( a saint would count it a hell but to loose the sight of god ) to bee under eternal torments , to frie in hell , to bee everlastingly destroyed , to bee everlastingly lashed , to have stripes , and it may bee many stripes everlastingly , this is to bee truly miserable . they that are ignorant shall have som stripes , and one lash in hell will bee lamentable , because it will bee eternal : but to bee eternally lashed , and that with many stripes , o what a loss is here : i cannot but pity you who scoff us poor souls for your sakes , and bee charitable even to those that are without , and desire heartily your deliverance from this miserie . 3. but here is an eternitie likewise , as of fire without thee to torment thee , so an eternal flaming conscience within , a worm that never die's , a fire that will never bee extinct . what was that that made caligula , as great a man as hee was , an emperor , run under a bed , when it thundered ; there was a terrified conscience within : and you hear much talk of furies that the heathens had that haunted them ; it was hell in their consciences , and this will gnaw thee to eternitie ; o how wilt thou check and chide thy self , and bee upon a perpetual rack within , ( i doubt som of us know what it means already , by horrors and terrors of conscience ) to think i out-lived so many ministers , i persecuted so many saints , i trifled away so many gospel-seasons , i neglected the day of my visitation ; conscience tell's thee this was thy fault , god will bee justified in thy confusion , and though thou hast an eternal loss , yet thou hast right from god , and it is charged upon thy self , that it is thy will not , that did undo thee ; why will you die , o house of israel ? ezek. 18. 31. but you 'l say next by way of question , how can it bee just with god , if wee dwell in houses of clay , in brittle houses , and fining but temporally , to punish us eternally ? take gregorie's answer , ( if my memorie fail mee not ) wee sin in our eternitie , and therefore god will punish men in his eternifie ; yea , let mee add this further . wee would sin eternally if god did leave us to our selvs ; there is not a wicked man in this congregation , but hath that within him that would betray him to sin against god eternally , if god should leave him ; yea , when thou comest to hell , if thou shouldest lie there millions of years , thou can'st never satisfie god ; and therefore thou having offended an infinite god , must undergo an infinitie of torments . it would bee som comfort to a wicked man , if after hee were there millions of millions of years , there som hopes of recoverie out of it . origen had an opinion , that all wicked men should bee saved at such a time , som think the devils at last ; but the scripture is contrary , therefore satisfie your selvs with this , there will bee no interruption , nor redemption ; what shall a man give for the change of his soul ? if a man win the whole world , and loose his own soul , what will it profit him ? what shall a man give for the change thereof ? if you could conceive that one of the numerous stars in heaven should fall at the end of a 1000 , 1000. years , when all the stars are fallen that you should bee released , there would bee som comfort . divines use these comparisons : if at the end of 10. millions of millions of years you should but fetch one sand out of the sea-shore , or a bird pick out but one drop of water out of the sea , when all this were spent , all this were exhausted , if then there would bee but a little abatement of torments , there would bee som refreshment ; but ( brethren ) such shall bee locked up in hellish chains , there is no abatement , no remitting . o consider what you do , and what losers you are , and how dearly , how exceeding dearly you pay for som transitorie , momentanie pleasures here below : there is the first use . an use of expostulation : is it thus that god hath made eternal provision for his saints in heaven ? then ( brethren ) i beseech you give mee leave a little to expostulate the case with you : how come's it to pass that you do not more minde eternitie ? do you beleeve this doctrine to bee true , that god hath provided such an eternal house in heaven ? why do you not then more contemplate it ? the contemplation of that glorious house that god hath reserved for you in heaven for all his saints , would have an admirable influence upon us ; if any thing in the world should melt us , that would de it . do not bound your thoughts , and circumscribe them , in the consideration of that which hath no bounds : minde that much here upon earth , upon which you must live for ever in heaven ; and , to encourage you , there will bee these advantages : 1. if you look backwards so the eternitie of god's election : good nature , ( i mean new nature , for that onely is good nature ) there is no good nature , but so far as there is ( at least ) som common work of the spirit of god ; so far as men get ground of self-love by som work of the spirit , so much good nature they have , and no more ) if there bee the least spark of it , as there is in all the saints of god , it will fill them with ingenuitie , and it will engage them to serve god in their eternitie ; that is to bee constant , to bee faithful even to the death ; not to bee a back-slider , nor revolter , nor like the false spies that brought up an ill report of the land of canaan ; then 2. when you look forward , it would have a most happy influence upon you , nothing would make you such active and such passive christians , as to consider eternitie , and that jesus christ hath purchased eternitie for you . paul would bee content to bee a fool , to bee any thing , to bee nothing ; why ? hee did judg it most reasonable , 2 corinth . 5. 14 , 15. that if christ did die for him , that hee might live , then it was that hee might live to jesus christ ▪ why ? because you shall live with him hereafter . there is nothing in the world will keep you more above troubles , brethren , when shakeing and sinking times shall com , then such considerations ; who are the generation of people now in the world , that are most unshaken in england , in any of the protestant churches , where there are streams of blood , where there are such confusions and distractions , as wee have had sad experience of ; why they whose eternal condition is safe , being in a good hand ; i have an immortal soul , which god hath taken possession of , and that shall bee everlastingly happy ; and as it will keep you above troubles , so indeed it will keep you above trifles , above vanities ; what is the reason that the vanities of this world do so much carry men away ? because they do not know , or minde eternitie . it is an admirable expression that damas●en hath , hee saith , that those that will live according to god , they must exercise pleasures , whether necessarie , or natural , onely in transitu , as they pass by : it were a rare thing now to have such a disposition of soul : you enjoy pleasures and comforts in the world , and many of you swim in them , and you have the world at will , but you should onely take it in transitu , as you are going home to your father's house just as a scholar coming from the vniversitie , is going to his father's house , but hee is content to bait in an inn. nothing in the world will sublimate your souls more , then to minde eternitie ; the lord make you more apprehensive of it . again , would you have all the sad differences , that are now amongst many people of god , in london and in england , ( for these indeed are the sad provoking ones ) would you have them swallowed up , then let your thoughts bee more possessed of eternitie : here is so many heats of disputes , and so many contestatious , a great deal of religion is turned into arguing and disputing , ( the lord grant wee do not loose much of the life and vigor of practical christianitie by these fierie disputes ) which should bee buried , being most unbecoming brethren . o how many bitter provocations , how much opposition , how much censuring , yea , how much persecuting of one another do these differences cost ? i dare say , the want of the consideration of eternitie , is a great occasion ; and if your souls were more full of that , if you thought you should live in heaven together , you would shake hearts and hands more lovingly here upon earth . it is a notable storie of ovidius pollio , that invited augustus to supper , and while his man was preparing for , and setting forth . supper , hee broke a glass , and the man of the house , ( the great emperor augustus being to com ) hee was so troubled at it , that hee condemned his servant to bee cast into the sea , that hee might bee devored of fishes : when the emperor heard of this , hee took all the glasses , and broke them in pieces , and said , better never a glass in the world , then one man should bee lost for them . wee had heretofore many disputes about cerimonies , and wee have as many now about meer externals , i dare say , that are no waies essential to christianitie . a man may bee of this opinion , and that opinion , i speak of external forms ; i would have every fundamental truth precious , and what hath an influence , and what concern's our religion and the substance of it : but for som externals , and for som circumstances that wee have so much heat about , about this form , and that form and circumstance , better a great many such glasses as som of them are , ( to say no more ) were laid aside , if not broken all to pieces , at least put up in a cup-board a while , ( give the common adversarie so much present advantage ) then it should cost so much blood , as it possibly may doe , so much heat amongst saints , amongst brethren , ( i am very confident of both sides are many such dear saints of god , that will spend eternitie together ) and if heaven were capable of any sorrow , this would bee a great part of it , that they did so much quarrel upon earth together : o consider it , consider it ! the lord fill your thoughts and mine too more and more with eternitie , that so your hearts may cling and cleave more together , that you betrary not all to the common enemie . brethren , i must say as chrysostom , ( god know's , if my heart deceive mee not , i desire to speak it with deep respect to this honorable renowned citie , and with sense of the condition of all the saints of god in england , and scotland too ) to his hearers , hee would never leave preaching against swearing , till they left swearing ; and as often as you are pleased to employ mee to serve your souls in this way , i shall never leave pressing peace and love , till there bee more love amongst saints , and amongst brethren , that while you dwel in these houses of clay together , you may not fall out , because you shall all one day dwel in the same eternal house together . will you give mee leave to tell you a plain storie , out of livie , concerning menenius agrippa , there was a great difference , betwixt the inferiors and superiors , several opinions , and they complained that those men of place got away all from them , and therefore they would have them circumscribed , and confined , and kept short ; hee come's like a witty subtile orator to them , and use's this parable ; saith hee , the stomack in the bodie , that swallow's all , what shall wee have don with the stomack ? a great deal of meat it eat's , the head must contrive , and the mouth take in , and the hands reach it to the mouth : o ( say they ) the stomack must bee kept short ; the stomack was kept short a while , but then the hands were enfeebled , and the head starved , and the mouth closed up , and all the bodie is in a confusion , when the stomack was not fed . i intend not any particular , as to your citie , i beseech you ▪ mistake mee not ; i 'le suggest the application , and leave you further to enlarge it ; i 'le say it seriously , that the people of god are like the stomack to the bodie , they help to maintain the whole ; and i say it most confidently , there is never a wicked man in this congregation , nor in any other part of the christian world , but bee may bless god for the presence of saints amongst them ; for it is the children that god take's care for : when the hous is built , the scaffold shall com down , and go to the fire ; it may bee , when the corn is ripe , and carried in , the hedg is designed to bee burned : god care's not for wicked men , but in reference to the corn , no more then a carpenter care's for his scaffold , but in reference to his hous . make much of the people of god , crie them not down , because they are of this opinion , and that opinion , differing in som lesser matters , if they bee saints ; the innocent shall deliver the land : sodom could not bee undon , as long as lot was there ; and i am confident there is not a saint in london , nor in england , though hee may bee perhaps uneven in his practise , ( the lord reduce him ) hee may have som unsound opinions , ( the lord recover him ) and i wish wee might all set to do it , with a spirit of meekness , and wisedom , and evidence of god's truth ; but yet i say , the meanest of god's saints , as hee hath preparations for in heaven , so is hee a pawn and pledg of mercie here upon earth : therefore they that persecute them , drive away god's blessing from themselvs . and let mee say this to the saints , ( i would i could speak as in the name , and bee in the power of god , in such language as may stick with you ) ; little do you consider that the third partie make 's account to rais themselvs in your ruines . for the quarrel ( we must speak out , the quarrel ) is not independencie , nor presbyterie ; quarrel at bottom is the power of godliness ; and i am verily perswaded , as i am speaking in this honorable assemblie at this time , if the difference between them were compounded , ( as i doubt not but in god's good time it may bee ) you 'l have another controversie rise ( unless you can reconcile the seed of the woman , and the seed of the serpent ) for that is but their stalking-horse , and their pretence , because they see there is a difference between those you call presbyterians and independents , which they endeavor to improve to carry on their own designs : just like men that see two school-boys fighting , set them on , and cry , well don , good boys , & c ! here they cry out against this presbyterian , and that presbyterian , and com into another shop , and there they will cry out on the other side , to exasperate their spirits , that so at last when you have gotten bloody noses , and can fight no longer , then they may get the better of you both : this is their project . i beseech you , suffer not your selvs in any convention , or publick meeting whatsoever , to bee seduced by a fine cunning speech that will talk of presbytery and the covenant , &c. things very good , but then there com's in a clause in the conclusion of his speech , that drive's on his own design , and you shal in the mean time , if his rhetorick overcom you , do his and the malignants work ; and god forbid , the citie of london should do it . give me leave to be earnest , wherin the good of so many thousand souls , the kingdom , both kingdoms , yea , the cause of the protestant churches abroad is so much concerned ; ( i speak it , as if i were to die and answer it immediately after sermon ) shake your hands and hearts , and though there bee som difference in opinion , it is a thousand times less evill then to suffer men that are enemies to christ , and his kingdom , covenant , and presbytery , and scripture-reformation in their hearts , to prevail ; o let there bee such thoughts of eternitie , where you shal dwel together , let that possess your souls so that you may sweetly and seasonably close , and not betray your selvs to a third partie : for your encouragment consider what is eternal in heaven : why brethren , there is an eternal freedom from all evil ; and an eternal enjoyment of all good which wil make you infinitely happy . by way of thankfulness ; bless god therefore , bless him all yee poor saints , that have any hopes , any spiritual building , any foundation of that , any thing of jesus christ in your souls , bless the lord for it ; adore , admire free grace , and say eternity wil bee little enough for your thoughts , how to advance that god , that hath prepared an eternitie of blessedness for you ; first , you are a people of acquisition , : you are purchased : 1 pet. 2. 9. christ jesus was at great cost and charges to recover you , you have a purchased possession ; ephesians 1● 1● . you have a purchased spirit , that fit's and prepare's you for it ; o let god have the glory of it ; and now i beseech you , let this bee your great care that you do live according to your hopes ; that is one thing , i shal bespeak ( i le have don presently ) live according to your hopes ; if you hope to live eternally in heaven , do not prostitute those rich hopes , do not bee praevaricatores spei , as the father elegantly speak's ; o do not delude , do not prevaricate those eternal hopes of yours : let christ bee the scope of your life , follow him in the way , that you may attain him at your journeys end ; let this bee your care ; saints should burn heer like a lamp , which is fed with aromatical oyle , when it is extinguished , it will leave a very sweet smell : o thus should saints live ; you 'l say , q. how should wee do this ? how ? a. a few directions : first , take heed of carnall company ; flie and shun them ; there are no drunkards in heaven ; i mean such as live and dye drunkards impenitently , no such persons in heaven , that live impenitently in their sins ; away from mee all such , god hath heard the voice of my weepings : what shall i do to convers with such men heer , that i must bee everlastingly separated from at the day of judgment ! what shall i live with such men , that i shal judg at the last day ! i le rather judg my self for any carnall compliance , or conversation with them . secondly , let this bee your care , vse creatures onely as your servants , not as your friends , if god have provided an eternitie , do not all things heer , as if you were at home ; but do things heer , as it were in your way to the kingdom ; as the painter said , who being ask't why hee was so exact in his painting , why ( said hee ) these pieces are for eternity . i pray for eternitie , and i desire to act in my place , as a governor of a city , alderman , parliament-man , whatsoever condition i live in , as a minister , i do it for eternity , and so labor to keep your hearts above all comforts : it is a great mistake , austin hath it , that men do use things they should enjoy , and enjoy things they should onely use : wee make use of god onely and seek not to enjoy him , but wee enjoy those things , wee should but onely use ; that is , creatures , wee make them our friends , that wee should make onely our servants . thirdly , have your conversation in heaven , o speak heavenly language , walk by a heavenly rule , begin heavenly imployment , let every sabbath day bee to you an epitome of heaven : when ever you com to an ordinance think , now i am in a corner of the kingdom of heaven : and carry your selvs so to sing praises to god , and admire and adore his mercies , and to powr out hallelujahs to him , as if you were in heaven . and then in the fourth and last place : bee much in communion with god ; for what is heaven , but the ful pitch of communion with god , bee glad of address to god , com not to prayer , as to a task , but as to a sweet priviledg , com not to it onely to enjoy such blessings from god in prayer , but also to enjoy thy god in prayer , and to have a sweet communion and fellowship with thy savior there , and that there may bee som illapses of his spirit into thy spirit , and som irradiations of the sun of righteousness , some beams to fall upon thy soul , this is heaven . and therefore i beseech you in the last place , ( and so i shall dispatch , i 'le not meddle with the other two points , but by way of motive ) if it bee so , take a friendly caution , beware as you love eternal happiness of an immortal soul , do not let things lie at six and sevens , ( as they say ) at meer uncertainties any longer , but give diligence as to make your calling and election , so likewise to make your eternal mansions reserved for you in heaven , as sure to you , give diligence : 2 peter 1. 10. now i should have added the two next points , one is to shew you , that it is possible to attain such a certainty , and the other is to shew you , that it is a soveraign cordiall , in the greatest troubles ; but i 'le wrap them up , i see the time is gone ; onely two motives : first , though to attain such a certainty bee difficult , yet it is possible ; there is not onely a faith of adherence , by which you rest upon christ for salvation , but a faith of evidence , by which you know christ to bee your savior ; that all saints have , and this later they may have ; the one is required to the esse of a christian , to the beeing , but this to the wel-beeing of a christian ; therefore som of gods saints want it , and the best of gods saints have it not at all times , but somtimes to prepare them for a cross , somtimes to chear them under a cross , as paul and silas , when they were in the prison , somtimes to reward and crown them after a cross , after great troubles : let mee add this further : there is that divines call certainty of the thing , and of the person , the certaintie of the thing , it depend's upon gods decree , upon the mightie and invincible power of the spirit of god , upon the efficacie of the death and intercession of jesus christ ; of the thing it shall bee made good ; the saints shall com to heaven ; but then certaintie of the person , that is more or less , as god is pleased to dispens himself ; somtimes the saints pay a little fine , have a little legal humiliation , then they pay a great deal of rent , it may bee more trouble about their sanctification afterwards : somtimes they pay a great fine , when they are converted , lye long under a spirit of bondage , then after six or seven or more years , the spirit of adoption take's possession of them , ( it may bee ) they never meet with a cloudy day many years afterwards , heer is certitudo subjecti , as god please's to dispens himself , and this may bee the portion of many saints , not onely as an extraordinary priviledg to abraham and paul , ( as the papists would make us beleeve ) but as a priviledg common to the saints ; that is , they are all capable of it , and they may attain it , if god pleas , according to the ordinary rules of his word ▪ wee know saith paul , rom. 8. 35. who shall separate us from the love of christ ? &c. hee saith not onely of himself , but of others ; but how com you to this certaintie ? there is a threefold seal thereof . there are are the promises of god , which are yea , and amen in christ , and they are seal'd in his blood ; though thy name bee not written there , yet it is included , and faith will spie and pick it out ; as when you have the commandement , ( the papists use this as a great argument ; ) is no man sure that hee is in the promise , because john or zachary is not in the promise ? so you may as well say no man is obliged in the commandement , because his name is not there ; now as you must apply the commandements , so the promises , and faith will fetch out thy name that is wrapped up in the general : and secondly , as there is the blood of jesus christ , to seal the promises , in whom they are all yea and amen , 2 corinthians 1. so there is the seal of the sacraments , a publick standing visible seal , whereby things are made more credible to us , though they are as true in themselvs as things can bee ; yet by a present visible representation , to help your sens , you shall have the material elements , as it is austins comparison ; when a man is upon the ground , that bee may bee raised towards heaven , hee must make use of his hands , leaning upon the earth : so that wee may bee lifted up to heaven , jesus christ hath appointed these things sensible to help our faith ; and then thirdly , there is the privie seal of the holy spirit , which by a secree work doth reallize and particularize the two former ; grieve not the holy spirit , whereby you are sealed to the day of redemption : ephes. 4. 30. so that it is possible , god enabling them fiducially to apply such promises to themselvs , and to see the work of grace clearly in their hearts ; and that the certainty of their salvation shall bee sealed to them ; 1 joh. 5. 7. there are three that bear witness in heaven , the father , the word , and the holy ghost , and these three are one ; all the the three glorious persons concur as to work so to confirm our salvation . the testimonie , the record is , v. 11. that god hath given to us eternal life , and this life it in his son . v. 8. there are three that bear witness on earth , the spirit , and the water , and the blood , and these three agree in one , which seem's to bee the spirits testimonie in the work of vocation , the testimonie of water in sanctification , and of blood in justification , rather then the sacraments , &c. it is a most sweet and excellent thing , if you could attain this : brethren , it is the very next door to heaven , to bee sure of heaven : the very next thing to the being in heaven , is to have a certainty of heaven ; you are in the suburbs , you are in the porch , you have entered paradise , that glorious palace , when you com once to this assurance ; o sweet ! it is a very heaven here upon earth ; peace of conscience that passe's understanding , and joy in the holy ghost , which is unspeakable and glorious , these are the words the scripture here use's of it , as of the first fruits of heaven : now what is this ? why it is indeed the beleeving and the eying of those things that are eternal , and a certain knowledg , as paul speak's there in that place , 2 corinthians 4. 17. for our light affliction , which is but for a moment , worketh for us a far more exceeding and eternal weight of glory ; paul a man of great crosses , yet you see in the midst of all had the greatest comforts , a light affliction ; hee had told you a sad story before of his troubles , that would ( it may bee ) sink your hearts and mine , yet here light afflictions , which were but for a moment , they were great and long , yet hee call's them light and momentanie ; what is the reason ? why , they work for us a far more exceeding and eternal weight of glory ; worketh out , as the spirit of god carrie's you through , not by way of merit ; a far more exceeding weight of glory , as the spirit of god prepare's them for heaven , so heaven is prepared for them ; and you shall finde , it is prepared in this method , by affliction ; as in the 1 peter 5. 10. the god of grace that hath called you to his eternal glory , make you perfect after you have suffered a while ; this hyperbolical weight of glory , which paul tryed in his afflictions did uphold him . it is not moral philosophers apprehensions , that could support them ; there was aristides , and socrates , and others , that might bee called the puritans among the heathens , who went very far and suffered much , socrates to death ; yet doubtless if they had nothing but meer morality , it would not have comforted them . as moral philosophy wil not carry a man thorow when he com's to suffer , so it is not jesuitical fancies which som papists have that can yield solid comfort ; it is a thing worth knowing , i would every one knew it ; it is indeed in hospinian , & you wil finde it in the excellent book of that man of god , that now is triumphing in heaven , hee wil tel you how the jesuits use to raise a man to kil a king , som of them the new romanists com to venter themselvs very far , and wil expose themselvs to suffer much , to that which they think martyrdom , as the old roman heathens , and others did , who threw themselvs somtimes into the greatest troubles , even to death it self ; ( popularitie and vain-glory , and self-respect , and such considerations may do much : ) how do they raise a man to kil a king ? first , they bring him to such a place , and there they shew him a consecrated knife , and so many consecrated beads hanging upon it , and then they deliver it into his hand , o heer is the sword of gideon , jephtah , &c. and pray to god to bless him , and prosper him , then they carry him to an altar , there they shew him the picture of jacobus clemens that kill'd henry the third to animate him , and then they fain ( as they can act a part most diabolically ) and seem to envy him , o to what a height of happiness art thou advanced , that canst kil a king . ( it is a dangerous religion , whose principles lead to that , to eat their maker , and kill their king ; ) yet this you see they do , and this wil heighten a poor man for a while , and som of them are so desperate and proud , and vainglorious , they wil do it , but this wil not last , this will not bee a sufficient cordial , the soveraign cordial of all , is to behold eternitie , to see him that is invisible , as moses did , and to see the things that were eternal , as paul heer did . one asked the great duke of saxonie , how came you to bee upheld in so many troubles , you have met withall ? saith hee , i felt the divine consolations of the martyrs : if god should let wicked men prevail , and the disaffected partie of both kingdoms ( who now it is clear are joyned , and ireland i doubt in too ) i am afraid they have all one design , if god should suffer them so far , and leave the saints of god so far to themselvs , to give advantage to them , to suffer wicked men to prevail , yet god wil carry on his cause . the revelation wil prove true , they cannot undo us , they can but send us to heaven : i could tel you a sad storie ( which i had from the fountain ) of a gentleman , that had don very good service to his country in the parliament , who was one of the eleven , came to take his leave of one of the greatest subjects in the kingdom , by his place , said to him this , when hee came for a pass to go over sea , hee thank'd him for his kindness , saying , had the plot prevail'd on the other side , you had not been so kindely dealt withal ; therefore let us labor to acquaint our selvs with the true , yet the divine consolations of the martyrs , at least som taste of them , then let the devil , and all the malignants in hell , and on earth do their worst , yet they cannot everlastingly undo us ; god may suffer them to bring us into a suffering condition , but when wee suffer with christ , wee shal raign with christ , and bee crowned with christ , there is a mansion in heaven reserved for us after wee shal have judged those that live and dye enemies to us , & to jesus christ . now the lord in his rich mercie , give you to finde such a sure foundation of this spiritual building , even jesus christ , layed up in your hearts , that you may have a certain evidence of this eternal building : amen . finis . a post-script to the reader . candid reader , if in any of these six plain sermons , there bee any defects or redundancies , bee pleased to consider they were transcribed by him who took them in characters , in som things possibly hee might mistake , in other things bee mistaken , the printers not knowing his hand ; and probably diverse errata pass uncorrected , both in the sermons and epistles , i being sick or at a distance ( for the most part ) from the press . excuse what is amiss , accept and improve what is good : the lord who hath abundance of spirit , bless that unto thy spiritual and everlasting good , through christ jesus : thine in and for him , t. h. notes, typically marginal, from the original text notes for div a43816e-340 2 thes. 2. 1● . mat. 12. 36. note . zach. 1. 15. mat. 12. 24. act. 26. 24. 2 cor. 1. 3 , 4. 2 tim. 2. 10. psal. 24. 6. an. dem. 1628. 1629. 1630. tychmersh . nubecula cit● transitura . psal. 37. 8. rev. 12. 10. john 8. 44. is god's word the worse because delivered by men they now dislike ? directions . rev. 1. 8. prov. 3. 5 , 6. 2 cor. 11. 3. revel. 2. 2. luke 10 , 16. act. 2 ▪ 4● ▪ act. 12. 5. rom. 12. 3. 1 pet. 4. 9 , 11. cas. consc. lib. 4. cap 25. de voc. ad minister . note ▪ luke 16. 2. gal. 5. 1● . 2 pet. 1. 7. photii epist. 10. isid. hispal . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} vide plat. apol. socrat. mic. 6. 9. rom , 12. 20 , ●● igniculi charitatis . notes for div a43816e-4330 preface . 1. the bodies mortalitie . contraria juxta se posita clariùs elucescunt . heb. 1. ult. 2 cor. 4. 18. is verè felix qui miser esse nequit . doct. 1. doct. 2. doct. 3. psal. 39. 5. note . ephes. 5. 16. a quolibet momento pendet aeternitas . note . * i. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that god hath made eternal provision for his saints , appear's by 4. demonstrations ▪ 1. demonst. god hath given his saints immortal souls capable of eternal happiness . note . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , 2. demonst. god hath appointed a day of the resurrection . act. 17. 30. note . colos. 3. 3 , 4. luk. 15. 3. domonstrat ; god hath appointed a day to give them possession of eternitie . mat. 25. 23 , 34. 4. demonstrat . christ hath prepared mansions . ii. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the grounds of the doctrine . 1. god hath decreed it . 2. christ hath purchased it . 3. the holy ghost applie's it . a heb. 914. b 2 cor. 5. 5. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , rem rudem expoliens , camer. iii nature of this eternitie . eternitas est interminabilis vitae possessio , perfecta & tota simul boëtius . job 2. 4. application . use 1. rom 13 〈◊〉 note . what things are eternal in hell . 2 thes. 1. 9. mat. 25. 41. luk. 13. 26 , 27. 1 cor. 6. 2. note . si addas eternitatem alicui malo , erit infinitè inalum . less . de perfect . divin. note . quest . reason 1. deus punit nos in aeterno suo , quia nos peccamus in aeterno nostro . 2 3 mat. 16. 24. psal. 49. 7. drexellius his book of eternitie . use 2. of expostulation . 1. advantage , by contemplating your eternal mansions in heaven . 2. consideration . your eternal mansions will have a sweet influence upon your spirits . 1. it will keep us above troubles . 2. above trifles . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} damasc 1. 2. de orthod. fide. cap. 13. 3. compose differences . plutarch . dion . liv. lib. 2. note . job 22. 30. gen. 19. 16. note . use iii. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 1 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 2 2 cor. 5. 5. 3 col. 3. 1 , 2 , 3. non prodest resurrectio nisi christus in te resurgat . sit scopus vitae ch●istus quem s●quaris in viâ ut assequaris in patrià . directions . 1 beware of carnal company . psal. 6. 8. 2 be carefull in the use of earthly delight . uti fruendis , & frui utendis . jam. 4. 4. 3. have your conversation in heaven . phil. 3. 20. 4. bee much in communion with god . use iv. d. e. d. 3. motive 1. faith of adherence . evidence . acts 16. 25. certitudo objecti . subjecti . note . three seals to assure the saints certainty of heaven . 1. the blood of christ sealing the gospel-promises . 2 cor. 1. 20. 2. seal of the sacraments which are seals of the covenant . 3. third seal , the holy spirit . 1 cor. 2. 12. 2 motive . difficulty , possibility , excellency , three whetstones of diligence . phil. 4. 7. 1 pet. 1. 8. v. 8 , 9 , 10. mr. burroughes gracious spirit , c. 3. heb. 11. 27. deaths knell: or, the sicke mans passing-bell summoning all sicke consciences to pr[e]pare themselues for the comming of the grea[t] day of doome, lest mercies gate be shut against them: fit for all those that desire to arriue at the heauenly ierusalem. whereunto are added prayers fit for housholders. the ninth edition. written by w. perkins. perkins, william, 1558-1602. 1628 approx. 28 kb of xml-encoded text transcribed from 13 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a09387 stc 19684 estc s119984 99855188 99855188 20664 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a09387) transcribed from: (early english books online ; image set 20664) images scanned from microfilm: (early english books, 1475-1640 ; 713:18) deaths knell: or, the sicke mans passing-bell summoning all sicke consciences to pr[e]pare themselues for the comming of the grea[t] day of doome, lest mercies gate be shut against them: fit for all those that desire to arriue at the heauenly ierusalem. whereunto are added prayers fit for housholders. the ninth edition. written by w. perkins. perkins, william, 1558-1602. [24] p. [by g. purslowe] for m. trundle, and are to be [sold] at her shop in smith-field, printed at london : 1628. printer's name from stc. includes: prayers for priuate households at all times. signatures: a b⁴. margins cropped, affecting title and imprint. reproduction of the original in the folger shakespeare library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng death -early works to 1800. salvation -early works to 1800. prayer -early works to 1800. 2004-07 tcp assigned for keying and markup 2004-09 spi global keyed and coded from proquest page images 2004-10 andrew kuster sampled and proofread 2004-10 andrew kuster text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion deaths knell : or , the sicke mans passing-bell : summoning all sicke consciences to pr●●pare themselues for the comming of the grea● day of doome , lest mercies gate be shut against them : fit for all those that desire to arriue at the heauenly ierusalem . whereunto are added prayers fit for housholders . the ninth edition . written by w. perkins . printed at london for m. trundle , and are to be at her shop in smith-field . 1628. deaths knell . let the memory of death ( good christian ) be euer the looking-glasse of thy life , thy continuall companion , and inseparable spouse : let thy solace be y e sighes of a sorrowfull soule ; and those the more bitter , the better : whilest worme-like , thou crawlest heere below , fasten all thy faculties vpon the commandements of thy creator ; for those in thy finall passage , must be the pylot to steere thee into the hauen of heauen ; thinke euery moment thou art in the waning , that the date of thy pilgrimage is wel-nigh expired , and that the lampe of thy life lyeth twinckling vpon the snuffe ; and that now it stands thée vpon to looke toward thy celestiall home ▪ thy forces are enfeebled , thy sences impaired , and on euery side , the tottering and ruinous cottage of thy faint flesh threatneth fall . and méeting so many harbengers of death , how cāst thou but prepare for so gastly a guest ? the young man may dye quickely , but the old cannot liue long : the young mans life by casualty may be cut off , but the aged by physicke cannot be preserued : gréene yéeres must resolue to grow to the graue , and the meditations of old age must dwell in the same : be mindfull of things past , carefull of things present , and prouident for things to come . use the blessings of nature to the benefit of thy soule ; be wise in well-doing , and watchfull for thy end : serue not the world ; for that can possesse thee of nothing but pride , enuy , lust , anger , malice , and infinite follies : for it defileth a man with sin , disquieteth with troubles , oppresseth with labours , vexeth with temptations , vanquisheth with vaine delights , and miserably wrappeth him vp in wofull calamities . the world , it is an ambassadour of the euill , a scourge of the good , a tyrant of the truth , a breaker of peace , a worker of warre , a sweet of vices , a gall of vertues , a friend of lyes , an inuenter of nouelties , a trauell to the ignorant , a table of gluttons , a furnace of concupiscence , a sepulcher of the dead , a prison of the liuing , a pitfall to the rich , a burthen to the poore , a palace of pilgrims , a den of deceiuers , a slanderer of the good , a commender of the wicked , and a deluder of all . thou hast no reason to dote vpon the world ; for at first it affords thee but a wrangling welcome , and at last turnes thee off , with a fearefull farewell : moreouer , it doth torment thée , abuse thée , consume thee , and at length expell thee : whereas on the contrary : heauen doth comfort thee , conserue thée , and exalt thée . on earth , thou sowest but in a field of flint , which bringeth foorth nothing but a crop of care , and languishing for thy labour : it is time therefore to leaue so vnthriuing a husbandry , and to sowe in gods ground the seed of repentant sorrow , and water it with the teares of humble contrition ; so shalt thou reape a plentifull haruest , and gather the fruits of euerlasting consolation . imagine thou thy spring to be spent , thy summer ouer-past , and that thou art arriued at the fall of the leafe , and though thy louing lord doe long forbeare offenders , yet at last he will scourge them ; and that his patience lends vs but respit to repent , not leysure to sinne . hee that is tossed with sturdie stormes , and cannot come to his desired port , rids little way , but is much turmeiled : so hee that passeth many yeeres , and purchaseth but small profit to his soule , hath had a long being , but a short life ; for life is to be measured by vertuous actions , not by number of dayes . some men by many dayes , purchase many deaths , and others in a short space attaine to life euerlasting . what is the body without the soule , but a corrupted carkeise ? and what is the soule without god , but a sepulcher of sinne ? man was made , and sent hither , to no other purpose but onely to serue god in this life , and to enioy heauen in that life heereafter . if our end be the kingdome of heauen , why are we so much enamoured on the earth ? if the end of our creation , be eternall saluation , why hunt we after the vanities of this vaine life ? if our inheritance be to raigne as kings , why liue we like seruile slaues , in danger to be diuided from god , from christ our sauiour , from the angels , from the communion of saints , and from the hope of our celestiall portion ? if god be the way , the truth and the life ; then he that walketh without him , wandreth ; that is not instructed by him , erreth ; and that liueth without him , dyeth : to reuolt from him , is falling ; to returne to him , is rising : to stay vpon him , is sure standing : hee it is , from whom to depart , is to dye ; to whom to repaire , is to reuiue : in whom to trust , is truly to liue . o be not thou like those , that beginne not to liue , vntill they be ready to dye , and then ( when they deserue an enemies reward ) come to craue of god a friends entertainement . some thinke to snatch heauen in a moment , which the best can scarce attaine in many yeeres ; and when they haue glutted themselues with worldly delights , would iumpe from the dyet of diues , to the ioyes of lazarus ; from the seruice of satan , to the solace of a saint . but be sure , that god is not so penurious , to make his kingdome saleable for the refuse and reuersion of their liues , who haue sacrificed the principall and prime thereof to his enemies , and their owne brutish appetites ; then onely ceasing to sinne , when the ability of offending is taken from them . what thanke is it to pardon our enemies , when wee can not hurt them ? to giue away our goods , when we can kéepe them no longer ? to shake hands with our pleasures , when wee can vse them no more ? to forsake sinne , when sinne leaueth vs ? god may be mercifull at the last gaspe : but most miserable is that man , who casteth the anchor of his eternall weale or woe , on so vncertaine and sandy a point . the thiefe may be saued on the crosse , and mercy found at the last ; yet it is not likely , that hee should finde fauour at his death , whose life earned the wages of wrath ; or that his penitence should be accepted , who more for feare of hell , and his owne selfe-loue , then for the loue of god , or lothsomelesse of sinne , cryeth out for mercy , put not off repentance therefore to the last point : take dauids early in the morning : stay not till to morrow ; though thou sufferedst the bud to be blasted , the flowres to fade , the fruit to perish , the leaues to wither . the boughes to dry vp , and the body of the tree to decay ; yet still keepe life in the root , for feare lest the whole become fuell for hell fire : for where the tree falleth there it lyeth . imagine that time hath flied off the better part of thy naturall forces , and left thee in the lees of thy dying dayes : and that thou art onword in thy voyage , and not farre from the period of thy last harbour : bee not therefore disfurnished of necessaries required in so perrillous a iourney . o how men doe carefully beginne , industriously prosecute , and effectually end their labours , in attaining to this transitory trash vpon earth ! but of that great affaire of winning heauen , or falling into hell , there is had no respect : nay , they doe not so much as remember , that there is a hell for sinners , a heauen for good liuers , a dreadfull day of iudgement , or a strict reckoning to be made . death in its owne property is sufficiently fearefull , but far more terrible , in respect of the iudgement whereto it summoneth . if ●hou wert now laid on thy departing pillow , wearied with waiting , pinched with paine , drowned in dolour , oppressed with the heauy load of thy fore-past committed sinnes , wounded with the sting of a guilty crying conscience : if thou feltst the force of death cracking thy heart-strings asunder , ready to make the sad diuorce of thy soule and body : if thou layest panting for shortnesse of breath , sweating a fatall sweat , and tyred with strugling against deadly pangs ; o , how much then wouldst thou giue for a dayes contrition , an houres repentance , or a minutes amendment of life ? then worlds would be worthlesse in comparison of a little time , which now by whole moneths and yeeres thou lauishly mis-spendest . how déeply would it wound thy soule , when looking backe into thy life , thou shouldst espy many faults cōmitted , but none amended ; many good workes omitted , but none recouered ; thy duty to god promised , but not performed ! how disconsolable would thy case bee , thy friends being fled , thy senses affrighted , thy minde amazed , thy memory decayed , thy thoughts agast , and euery part disabled in its proper faculty ▪ sauing onely thy guilty conscience crying out against thée ? what wouldst thou doe , when stripped and turned out of thy house of clay , into the world of wormes , the den of dust , and cabine of corruption ; from thence to be conuented before a most seuere iudge , carrying in thy owne bosome , thy inditement ready written , and a perfect register of all thy mis-deedes ; when thou shouldest behold the glorious maiestie of iesus christ , ( clothed in white linnen , through which , his body shining like precious stones , his eyes like burning lampes , his face like lightning , his armes and legs like flaming brasse , and his uoice as the shout of a multitude ) prepared to passe the sentence vpon thée ; when thou shouldest sée the great iudge offended aboue thee , hell open beneath thee ; the furnace flaming , the deuils waiting , the world burning , thy conscience accusing , and thy selfe standing as a forlorne wretch , to receiue thy fearefull and irrecouerable sentence of condemnation ? oh , bethinke thy selfe , how these visions would affright thee : to behold the gnashing of téeth , the horrour of the place , the rigour of the paine , the vglinesse of the company , and the eternity of these punishments ; where the fire is vnquenchable ; the torments insupportable , hopelesse , helplesse , easelesse , and endlesse ! for our fire may be endured ; that intolerable ; ours for comfort ; that , for torment ; ours , if not fed , extinguisheth ; that , without féeding , neuer goeth out ; ours giueth light ; that , none : ours consumes the matter , and ends the paine ; that torments , but neuer wasteth , to make the paine perpetuall . in hell , the lazie loyterer must bee pricked with flaming forkes ; the glutton fed with hunger and thirst ; the drunkard quaffe bowles of burning brimstone ; the couetous pine in penurie ; the lustfull embrace vgly su●●es ; and the proud apparelled with shame and confusion ▪ and further , to aggrauate their griefe , and vp heape the measure of their vnmeasurable miserie , they shall turne vp their affrighted eyes , and behold the méeke triumphing , the godly reioycing : then shall they perceiue base apparell to bee glorious ; gawdy attire ●●●amous ; the humble cottage commended ; the guilded palace despised ; simple obedience shew fairer then subtill policie ; a cleere conscience better accepted , then profound and abstruce philosophie ; zealous prayers farre worthier then fine tales ; good workes preferred before swéet words . is not he more then mad , that will play away his time allotted to preuent these intolerable calamities ? is it not a senselesse security , to hug in thy bosome so many serpents as sinnes ? or to foster in thy soule so many malicious accusers , as mortall faults ? wouldst thou not then thinke one life too little , to repent for so many iniquities , the least whereof is strong enough to hurle thee irrecouerably into these vnspeakable torments ? betimes then deuote the residue of thy dayes , to make an atonement with iehouah , the generall iudge , and so endeuour to set free thy soule from such confusion , as by sinne thou art sure to fall into . what canst thou purchase by being so long a customer to the world , but false ware , sutable to such a marchants shop , where trafficke is toyle ; wealth , woe ; gaine , losse ? what interest canst thou recouer , that can equall thy detriments in grace and goodnesse ? or what canst thou find in this vale of vanities , that is comparable to the fauour of god ? let not thy youthfull affections ouersway thee ; for time will tell thee , they are but bubbling follies . let not temporall feare misleade thee ; for the force of reason will rather draw thee to feare god then man , and to stand more in awe of perpetuall then temporall punishments . who would fasten his eternall affaires vpon the slipperinesse of vncertaine life ? or who ( but one of distempered wits ) would offer to put tricks vpon him , who is the strict searcher out of the closest secrets ▪ with whom he may dissemble to his cost , but to deceiue him , t is impossible ? wilt thou account it a craft to steale time from god , & to bestow it on his enemies ▪ who keepes tale of the least minute of thy life , and at thy ending will call thee to question , how thou hast employed euery moment ? is it not preposterous policie to fight against god , till our weapons bee blunted , our forces enfeebled , our strength made impotent , our best spent ; and at last when wee are falne into fainting , and fought our selues wel-nigh dead ; then so presume of his mercy , whom wee haue to much offended , so long opposed ? would it not be held an exorbitant course , that while the ship is sound , the pylot well , the saylors strong ▪ the gale fauourable , and the seas calme , to lie carelesly idle at rode , losing so seasonable weather , and then when the ship leakes , the pilot sicke , the mariners féeble , the winds aloft ▪ the stormes boysterous , and the waues outragious , to lanch forth , hoist sayle , and set out for a farre iourney ? such are our euening-repenters , who in the soundnesse of health , and perfect vse of reason , cannot abide to cut cables , and weigh those anchors that with-hold them from god ▪ but when their senses are benummed , their reason distracted , their understanding dulled , and both soule and body tormented with pangs of paines , and sorrowfull sicknesse , then will cast backe their memory on these waighty affaires ; then will they needs become sudden saints , that are scarce reasonable creatures . how can a man , disanimated with inward garboyles of vnsettled conscience , maimed in all his faculties , and surrounded with such strange incombrances , be fit to dispose of his choysest iewell , his soule , in so short a spurt ? they that will loyter in séed-time ; and beginne to sow , when others reape : they that will haue their weapons to prouide , when their fellow-souldiers goe foorth to fight : they that will lauish in health , and cast their accounts when they cannot speake : they that will sleepe out the day , and stumblingly trauell in the night ; o let them thanke their owne folly , if they dye in debt , and finally fall headlong into the pit of perdition . let the griefe of the sore be then the measure of thy sorrow : let a wide wound haue a carefull cure : let thy contrition be agreeable to thy crime , and thy repentance equall to thy transgressions . thou must spend the day in mourning , the night in watching and wéeping , and thy whole time in praying , and practice of repentance . not euery short sigh will be a sufficient satisfaction ; nor euery little knocke , a warrant to get in : for many cry , lord , lord , yet are not admitted . the foolish virgins knocked , yet stood without . iudas conceiued a sorrow for sinne , yet dyed desperately . linger not thy conuersion , nor put off thy repentance from day to day , lest the almighty come vpon thee in a minute , and in his wrath suddenly destroy thee ; neither soiourne thou long in sinfull securitie , nor shift off thy repentance till feare inforce thee to it : for then it will be bootlesse for thee to striue to stand , when thou art already falne . frame out thy beginning as thou meanest to end , and endeuour to liue as thou desirest to dye . wilt thou sacrifice the fattlings to the fiend of darknesse , and offer the carion karkeises to the father of light ? wilt thou present the maine crop to the deuill , and leaue god the gleanings ? wilt thou cramme the deuill with thy fairest fruits , and turne god to feede vpon thy wind-fals and after-gatherings ? if hell was prepared for the deuill , and heauen purchased for man , why should not hee then prouide for himselfe , but wilfully lose his inheritance by persisting in sinne ? while we draw healthfull breath , hope strongly perswades vs , that by teares euer-flowing from the sea of a sorrowfull soule , wee may wash away our sinnes pollution , how foule soeuer ; but being once at deaths doore , notwithstanding our téeth gnash , our eyes cry out , our throats become hoarse with howling , our eyes gush riuers of teares , and our hearts send out sighes as loud as thunder , yet will it not auaile vs ; for then none shall heare vs , none assist vs ; no , nor so much as comfort vs : then , o then , shalt thou finde , though ( alas ) too late , that thou hast lost thy labour , hast trifled away thy time , and let slip the opportunity of thine own gaine . thou shalt then perceiue thine errour irrecouerable , thy punishment insupportable , thy penitence vnprofitable , thy griefe , sorrow , and calamitie irrecouerable : let thy soule then enioy her lawfull soueraignty , and thy body follow the footings of her directions : let not thy seruile senses , and lawlesse appetites ouercome her , and make her a uassall in her owne dominions . doest thou desire to haue all good necessaries : as good house , good furniture , good fare , good apparell ? and yet wilt thou suffer thy poore soule , thy principall charge , and aboue all these worthy the best respect , to lye cankering and custing in all kind of euils ? o vnspeakable blindnesse , that thou wilt bee nice in wearing a bad shoo , yet carest not to carry an vgly & betattered soule ! alas , doe not thou set so light by that iewell , which thy maker sets at so high a price ; nor rate thou thy soule at so base a penniworth , being of so péerelesse worth . if the soule be so inestimable , that neither gold , nor treasure , nor any thing of lesse price , then the precious blood of that immaculate lambe christ iesus was able to buy it ; if not all the delicacies that heauen and earth could afford , but onely the glorious body of our sauiour , were deemed a fit repast to feed it ; if not all the creatures of this , or millions of new worlds , if they were , but onely the vnlimitable goodnesse and maiesty of god , can satisfie the desire , or fill the compass● and capacity of it ( for who is so vnsensible , that finds not the insaciety of his soule ? ) who then , but one of peruerse will , incredulous minde , or pittilesse spirit , would set more by the world then his soules worthinesse ; or suffer so peerelesse a paragon , so many houres , dayes , moneths and yéeres , to lye enchannelled in the filthy mire of sinne ? thou wilt trudge to a physician for thy sicke seruant , and looke out for a leach to cure thy diseased horse , and be very busie to patch vp thy worne garments , and yet wilt suffer thy soule to languish for want of looking to , and dye for want of cure ; and seeing it mangled with millions of vices , neuer seekest to bind it vp , and restore it to its primatiue integrity . is thy seruant more néere thy horse more deare , and thy coate to be more cared for then thine own soule ? how long , o how long wilt thou hunt after vanities , and rush violently and wilfully into thine owne ruine ? darest not thou suffer a spider or a toad to come neere thee ; & wilt thou nestle in thy bosome so many uipers as uices , so many serpents as sins ; and permit thy silly soule to be gnawed vpon with the poisonous tuskes of satan ? is thy soule so slight a substance , as to be held in so small estéeme ? did christ come downe from heauen , and become a wandring pilgrime vpon earth , exiling himselfe from the comfort of his godhead , and wearing out thirty yeeres in paine and penurie for our soules ? did he suffer the tragedy of his passion to bee bloodily acted , and patiently accepted ? did he make his body as a cloud , to dissolue into shewres of vnblemished blood , and yeelded the dearest ueines of his heart to bee cut asunder , that from thence might issue the precious price of our soules redemption ? why doe wee then sell our soules to the deuill for euery delight and poore pittance of worldly pelfe ? o that a creature of so incomparable a worth should be in the custody of so vnnaturall iaylors ; and that , which in it selfe is so gracious and amiable , that the angels and saints delight to behold it , should by sinne be made a horror to heauen , and a fit play-féere for the fowlest fiends ! let vs remember that our soule is not onely a part of vs , but also the temple , the paradise of almighty god ; by him in baptisme garnished , furnished , and endowed with most glorious ornaments : how will he take it , to see his temple prophaned , and turned into a den of deuils ? his paradise displanted , and made a wildernesse of serpents ? his spouse deflowred , and become an adultresse to his enemies ? durst we commit such outrage against our earthly princes ? would not the terrour of the law , and popular shame curbe vs from it ? and shall not the glorious maiestie of iehouah , and the vnrebated kéennesse of his flaming double-edged sword , deterre vs from offering the like to his dearest spouse ? will he that keepes register of euery singuler haire , suffer himselfe to be wronged , and ouer-passe it vnpunished ? remember that it is a thing full of horrour , to fall into the hands of god , who is able to crush the proudest spirit , and to make his face his foot-stoole . o wrastle not against the cares and cryes of thine owne conscience , but so keepe and conserue it , as that at the last it may gladly goe with thee , and be ioyfully prepared before the throne of god to answer for thee . there was a man had three friends ; two whereof hee loued entirely , the third hee made no great reckoning of . this man being conuented before the king , vpon the accusation of some committed crime , solemnly came vnto his best friend , and intreated him to goe with him , but hee would not , yet went hee with him some part of his way : bethinking himselfe better he returned to his second friend , and desired him to goe with him ; but he made him this flat answer , that by reasō of his more important affaires he could not go with him ; yet gaue him a token of his remembrance . being driuen to this hard exigent ▪ hee trudged to his third friend , of whom hee made slight account , and hee at the first word went with him to the king , and there stucke to him in all his dangers . so fares it with a man being sent for by death , comes to his wife children or friends , and intreats them to go along with him ; but they slip their necks 〈◊〉 of the c●l●ar , and will not , onely beare hi● company to his graue : then he perswades 〈◊〉 goods and gold to goe along with him , but 〈◊〉 cannot ; and so turnes him off with a 〈◊〉 simple sheete lapt about him : then , when all these shrinke backe and faile him , at the last point , his bosome-friend , his conscience , will not forsake him , but goe along and make an answer for him . labour then to keepe a good conscience : for in the vtmost of extremities , that will neuer faile thee . there was a countrey , where the commons vsed to elect their king , and againe to banish him at their pleasure , into a far countrey , almost naked : but one , ( more prouident than the rest ) so soone as he was chosen king , he dayly sent before-hand some prouision into that far countrey ; so that when the people banished him from them , hee was ( hauing made a prouident preparation of wealth before ) most royally there entertained . so must euery cantelous christian prouide vpon earth , as he may be ioyfully receiued into heauen . prayers for priuate households at all times . o lord prepare our hearts to pray . o most mighty and eternall god , who art the creator , guider , gouernour , and preseruer of all things , both in heauen and earth ; vouchsafe , we humbly beseech thee , to looke downe with the eye of pittie and compassion vpon vs miserable and wretched sinners ; who at this time are prostrate heere before thee , to offer vp this our sacrifice of prayer and thanks-giuing vnto thee . and although we be vnworthy , by reason of our manifold transgressions , to present our selues before thee : yet we humbly beseech thee , for thy sonne . christ iesus , our blessed lord and sauiours sake , to accept of vs , and to grant these our prayers and petitions which we doe make vnto thee . o mercifull lord , and louing father , remember the infirmities of thy fraile seruants , ●ssisting our weake soules with thy grace , ●hat in all things we may loue , honour , and o●ey thy heauenly will and maiesty , waking ●nd walking in the paths of righteousnesse to ●he scope of perfect holinesse , contemning this witching world , with all her foolish illusions , for the true glorifying of thy name , through christ iesus our lord , amen . another prayer . o mercifull lord , and louing father , that of the incomprehensible riches of thy mercy toward the disobedient and lost children of adam , ( who seruing satan after the blinde and vnbridled lusts of the vile flesh , were carried away through sinne and ignorance to damnation , ) hast reconciled vs to thy fauour , through grace and adoption in christ iesus the righteous by faith and holy conuersation : in whom we are deliuered from eternall death and destruction : haue mercy vpon vs , yea ( lord ) haue mercy vpon vs , and for loue of thy sweet sonne , our redeemer , defend vs against the power of the destroyer , and with thy mighty hand lift vs vp out of the puddle , and deathfull corruptions of this abominable world : purifying our hearts with thy grace , that wee being wholly inclined to thy heauenly desires , may grow perfect in holinesse , and abounding in the good works which thou hast prepared for thy saints to walke in , for the glorifying of thy name : we may grow an acceptable temple , for thy continuall dwelling in vs , o lord ; to the vnspeakable peace and comfort , and to the euerlasting blisse and saluation of our soules : through christ our sauiour , amen . lord , let not the darknesse of ignorance comprehend vs. leade vs by the continuall light of thy grace to worke r●ghteousnesse . let vs not sleepe in sinne , o god. quicken our weake soules against earthly sluggishnesse . giue vs the heauenly rest of thy vnspeakable peace , o lord : and nourish vs with thy grace to saluation . lord comfort the needy , the sicke , the prisoned , the tormented , the distressed and helplesse , with the presence of thy grace : and haue mercy vpon them , and vs. pittifully heare our complaints , o deare father , and grant our requests , for thy sweet sonnes sake , our sauiour . finis . a summons to the grave, or, the necessity of a timely preparation for death demonstrated in a sermon preached at the funeral of that most eminent and faithful servant of jesus christ mr. john norcot who departed this life march 24, 1675/6 / by benjamin keach. keach, benjamin, 1640-1704. 1676 approx. 100 kb of xml-encoded text transcribed from 52 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a47613) transcribed from: (early english books online ; image set 46869) images scanned from microfilm: (early english books, 1641-1700 ; 1444:29) a summons to the grave, or, the necessity of a timely preparation for death demonstrated in a sermon preached at the funeral of that most eminent and faithful servant of jesus christ mr. john norcot who departed this life march 24, 1675/6 / by benjamin keach. keach, benjamin, 1640-1704. [19], 79, [1] p. printed for ben harris ..., london : 1676. errata at end. reproduction of the original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng norcott, john, d. 1676. death. funeral sermons. sermons, english -17th century. 2005-05 tcp assigned for keying and markup 2005-05 aptara keyed and coded from proquest page images 2005-07 jonathan blaney sampled and proofread 2005-07 jonathan blaney text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a summons to the grave or . the necessity of a timely preparation for death . demonstrated in a sermon preached at the funeral of that most eminent and faithful servant of jesus christ mr. john norcot . who departed this life march 24. 1676 by benjamin keach , a cordial and an unfeigned lover of the deceased . mic . 7. 2. the good man is perished out of the earth . london , printed for ben. harris at the stationers arms in sweethings rents , near the royal exchange . 1676. to all sincere christians that were the hearers of this sermon , but more especially to that poor , afflicted , and sorrowful congregation , which is in god the father , and in our lord jesus christ , meeting in old gravel-lane , near wapping , london . when i think of that separation death hath made between you and your beloved pastor ( my dear brother ) it causes sadness to seiz my spirit ; sure , such stroaks of the almighty should bring us upon our knees ; i wish you are not hereafter made more sensible of the nature of these sore rebukes , then at present you can be ; however let us learn this lesson by it , not to overprize or value any thing or person short of jesus christ ; 't is good in all things to labour against inordinateness of affection ; we can't , 't is true , love god too much ; nor christ too much , but we may love ministers too much , nay , idolize them , esteem them above what is meet , as many in former times have done , or we may esteem them not enough ; whether any of you have bin guilty herein or no , will now i am perswaded be discovered ; if duty to god , our solemn vow and covenant with god and the church , and our love to jesus christ , will not make us to know and keep our places , what may we judge of our selves , or others judge of us : i am not without fears i speak of some in respect of temptations of this kind , i pray god deliver them from it , lest they bring up a reproach upon the good ways of god ; you had or would be looked upon all of you , to have a real and cordial love for him that is now taken from you , o then do nothing after his death that would have grieved his soul were he alive ; labour to live in love , and strive to keep the unity of the spirit in the bond of peace ; i having this opportunity , thought it not amiss to give a hint or two of this nature and now beloved , as concerning this sermon , had it not been preached in part to fulfil the desire of the deceased , i should not have presumed to have taken so weighty a work upon me , especially in the presence of so many able and worthy ministers , as i am not so , ( the lord knows , i look upon my self no ways meet , or fitly qualified and capacitated for such a weighty work i am called to ) and truly , brethren , 't is not any excellency and worth that is in this broken sermon that is the cause of its publication , 't is the desire and importunity of several amongst you , and some others , that hath brought it forth ; i do think , nevertheless , for the sake of him at whose desire and at who'e funeral it was preached , you will entertain it though never so poor and mean a work . i told you what sorrow had seized my spirit , i preached with a heavy heart , and with a mournful spirit , i know you fate under the hearing of it ; alas , i cannot blame you for your mourning , he was a most sweet and choice preacher , most excellent skill had he to dive into gospel-mysteries ; he saw , if i may say without offence , as far into a text of scripture , as most men now surviving , and as careful in dividing of the word that every one might have a portion in season ; o how sweetly has this trumpet sounded in your ears , what spiritual joy hath it raised in your hearts ! o how powerful in prayer hath he been ! hath not his prayers and tears over sinking sinners , tended to melt their adamant hearts ! o the thronging there hath been about him , no marvel he had precious bread always to break unto the children ; he knew how to feed with milk , and how and when to feed with strong meat ; it was his delight , i am satisfied , to do his masters work , and in doing of it , i may say , he loved not his life unto the death . he is gone to eat the fruit of his labour , and i wish , that all those choice sermons you have heard from his lips may not be buried with him , i hope the fruit of them will be seen in your lives ; and could some of them be made publick , they might be very serviceable unto the people of god and others in general . i shall at present say no more , but earnestly desiring the lord to continue the labourer you have , and send some other in due time amongst you , to the making up that great loss which at present you do sustain , so that sinners may be in the midst of you converted , and true believers strengthned , encouraged and comforted , and all built up together in love , to the end that you may be found without blemish in the day of jesus christ , and that it may be so , is the desire , and shall be the prayer of him who is willing to serve you to his power , for christ and his truths sake , benjamin keach . to the reader . impartial reader , svpposing thee to be one that was not at this late funeral ; or if thou wert there , could'st not have the opportunity to hear the sermon ( by reason of the straightness of the place , and the multitude of people ) and perceiving it is partly for thy sake , the printing of it has bin so much desired , i thought it might not be unnecessary to offer a word or two briefly unto thee , whether it deserves such a publication or not , it will come now under thy censure ; however , if thou knowest the person that taught it , i am satisfied , thou wilt not lose thy expectation , nothing excellent thou dost expect , considering the weakness and shallowness of the preacher , how shouldst thou ; yet if thou hast nothing of prejudice in thy heart against him , from that contemnable apprehensions thou and others have of that he is not wholly without hopes , but that some small profit thou mayst gain hereby ; let the consideration of the subject prevail upon thee , however to give it the reading ; 't is , you hear , a summons to the grave : thou canst never hear too often of death ; and sure this sermon will not offend thee , if thou art one that dost live , i mean , live indeed , in the sight and stedfast belief of a future life , an eternity of happiness or misery ; i have read , that philip king of macedon , commanded one of his pages to awake him every morning and call aloud to him , sir , remember you are a man : this great monarch did not disdain to be rouzed every day from sleep with the news of death , though it was but by the mouth of his poor sorry page , and shall any of us slight the message , through want of affection to the messenger ; but perhaps , thou mayst be one that likes neither , may be thou dost not care to hear of the tidings of dying , and art ready to judge them melancholy fools that break their sleep about it ; these who are indeed prepared for it , have no cause to be disquieted in thoughts of it ; but what wilt thou do when death comes , that hast a guilty conscience ; have you not heard of that poor soul , who cried out in horrour and distress of spirit upon his death-bed , o what shall i do , i am so sick that i cannot live , and yet so unprepared that i dare not die : remember , that the thoughts of death , when it comes , will abate thy courage , 't will make the proudest heart to stoop ; 't is a pretty passage that i remember of a certain king of hungary , who being on a time very sad , his brother ( a jolly courtier ) would needs know what ailed him , o brother ( said he ) i have bin a great sinner against god and i know not how to die , nor appear before god in judgment ; these are ( said his brother ) melancholy thoug●●… , and withal made a jest at them ; the king replied nothing for the present but the custom of the countrey was , that if the executioner came and sounded his trumpet before any mans door , he was presently to be led out to the place of execution ; the king in the dead time of the night , sends the headsman to sound his trumpet before his brothers door , who hearing it , and seeing the messenger of death , springs in pale and trembling into the kings presence , beseeching him to tell him wherein he had offended ; o brother ( replied the king ) you have never offended me , and is this executioner so dreadful , and shall not i that have greatly and grievously offended god , fear to be brought before the judgement seat of christ ; death amazes none more when it comes , as it doth them who think not of it ; the egyptians used to carry about the table a deaths head at their feasts ; 't is good in the midst of all our delights and enjoyments , to be put in minde of the grave ; and if this sermon spake no more power fully to thee then a deaths-head to awaken thee , it may be worth thy pains to read it , god may bless weak endeavors to great advantage ; jesus christ could make five barley leaves and two fishes to feed five thousand men , and yet the fragments that were left might saetisfie many a poor hungry soul : what though thou art afterly served , god can heat it by his spirit , god can make it wholesom food for thy soul : if thou hast but an appetite i do not much fear thy relishing of it , for though the full stomack loaths the honey-comb , yet to the hungry soul every bitter thing is sweet . but because i would not weary thee , i shall only now give thee a summary account of the particular things insisted upon , and then commit thee to god. 1. thou hast the certainty of death amplified , or brieftly enlarged upon . 2. some awaking considerations and motives to a speedy and effectual preparation for it . 3. several directions and cautions in order to it . 4. you have dying ministers lamented , or several sad grounds of lamentation upon that account . 5. then fifthly and lastly , you have comfort against death , or how true christians may stay and support themselves in the hour of death , or in parting with godly relations : and because nothing is more effectual in order to this , then that comfortable assurance of present enjoyment , or being with christ at that very instant , when the breath leaves us ; somthing was offered to confirm the souls immortality , it was but a little which was said , had it been more it would not have bin too much : it was not delivered as it is matter of controversie , to grieve any who are differently perswaded : but as 't is matter of comfort , suiting with the occasion , that so sorrowful spirits might be consolated , having for several years found the usefulness and sweetness of the doctrine under the like dispensation my self : what is more plainly laid down in holy scripture then this : and those arguments that so much establish me in the beleef hereof are many , one is taken from our saviours own words , because man cannot kill the soul mat. 10. 28. if men cannot kill it then 't is not mortal : as also the consideration of its nature being spirit , might i not reason thus , if the noble part of man somtimes called soul be spirit , then 't is immortal : but 't is called spirit in several places : and again , doth not the name of spirit declare its nature : a spirit in its nature is invisible , and its very essence is life , if it should cease to live , if would be spirit no more . thirdly , the scripture shews , that at death the body goes one way , and the spirit goes another , namely , to god that gave it : we may judge also of the nature of the spirit or soul of man , if we consider how nothing but god himself can satisfie it , lives upon divine and immortal food , and therefore sure must be of like nature : what does shew more clearly that our bodies are earthly , or made of earth , as the consideration of their being fed , and sustained from the earth , so say i on the contrary hand in respect of the soul ; 't is sed with spiritual and immortal food , ergo such is its nature ; but not to trouble you with things of this kinde further , reader , let it be thy chief care to prepare for thy eternal state , for be sure it will be but a little while , and thou wilt find either to thy everlasting joy and comfort , or else to thy everlasting wo and sorrow : the truth of this doctrine of the souls ; immortality , and the effects thereof ; and that this broken sermon may prove , through gods blessing , someways for thy souls advantage and profit , is the sincere desire of thy affectionate and cordial friend and servant in the lord jesus b. k. an elegy on the death of that most laborious and painful minister of the gospel mr. john norcot , who fell asleep in the lord the 24th of this instant march 1675-76 . how doth my troubled soul amused stand , on thoughts of god's most sore chastising hand let heaven assist my pen , and help indite this mournful elegy i 'm mov'd to write . my grieved heart knows not what way to take , its love to shew and lamentation make . david for jonathan was sore distrest , and in like so 't has sorrow seiz'd my breast . beloved john is gone , dear norcot's dead ; that man of god , who hath so often fed our precious souls with manna from above : whose powerful preaching did ingage our love to jesus christ . o! h● had care and skill to feed poor souls and do hi● master 's will. but is he from us also took away , what , breach still upon breach ! lord jesus stay thy band such stroaks are hardly born , here 's cause for hundreds to lament and mourn . the loss is gr●at th● churches do sustain , poor sinners too live cause have to complain . there 's few like him surviving to arouse their fluggish souls cut of their sinful drouse . they now may sleep secure and not awake , until they fall into the seygian lake . this golden trumpet 's stopt , 't will sound no more , to warn them of what danger 's at their door . to win sinners to christ he did not spare his strength nor time , thought nothing was too dear . to part withall , if any wayes he might , their souls turn from false ways unto the right , like as a candle which much light doth give , doth wast itself , whilst from it we receive much benefit ; so did he clearly burn , to the wasting of himself unto the urn . this godly preacher in a little space . much work did do , he swistly run his race ; with 's might perform'd what e'r he found to do . god graciously did bless his work also , yea few ( i think ) have had the like success , in turning sinners unto righteousness . o were the worth of this good man but known , it might produce an universal groan . let brethren dear of different minds lament , for he for you in prayers much time has spent ; he lov'd you all , though i have cause to fear , the like affection some did scarcely bear . 't would pierce ones heart to think in such a time , obedience unto christ should be a crime : or that offence should in the least be took , ' cause from gods word he durst not turn nor look . he would own nought but what thus faith the lord , add would not he nor minish from gods word . come let us live in love , we shall agree , when at his port we all arrived be . let sinners mourn , who shall their loss repair , who for their souls so naturally did care . well may ye fear god will proclaim new wars , when he calls home his choice embassadors . what may a sodome look for from above , when such who stood i' th' gap , god doth remove , o tremble city , what is god about look for new flames , thy lots are calling out . and now chastized flock a word or two , i 've double sorrow when i think of you . when that the harvest doth for reapers call . to lose your labourer , this wound 's not small . o who shall bear the burthen of the day , if god doth take the labourers thus away . when pylots dye , how shall the seamen stear , ' mong'st rocks and sands , when storms also appear . have we not cause to think the crafty fox , we 'l out abroad and play upon the flocks . and ravening wolves also will grow more bold , and scare some silly lambs out of the fold ; if god proceed to call the shepherds home , o what will of so many flocks become . i th midst of all , in this doth comfort lie , the chiefest shepherds lives when others dye . and he be sure who for the sheep did bleed , will stick to them in times of greatest need . come cease your grief , don't you know very well , then care god has on his own israell . and it s no more which now is come to pass , the what by you some time expected was . and what is done is but our fathers will , therefore be silent every one be still : for should we yield to passion i have fears , we should grieve christ and wound our souls with tears . the narrow sluces too of dribling eyes , would be toostreight for those great springs that rise . but since our vessels fills up to the top . le ts empty them , for every sin a drop . for it le ts wish we were compos'd of snow , instead of flesh yea made of ice , that so we might in sense of sin and its loathing , melt with hot love to christ , yea , thaw to nothing . and should our sins deprive our souls of him , let tears run from our eyes till couches swim . yet let 's not grudge him that most happy bliss , who now in glory with christ jesus is . he did his work apace , his race is run ▪ he as touch'd the gole , yea , and the prize hath won . an epitaph . a sweet and godly preacher doth lie here , who did his master jesus love so dear ; and sinners souls , that he his strength did spend . and did thereby ( t is thought ) hasten his end , he brought himself by preaching to the grave , the precious souls of sinners for to save . he lies but here asleep , he is not dead : to god he lives , to christ his soul is fled , and o're a while must he awake again , and evermore with christ in glory raign . by b. k. another elegiack poem by a young man that dearly loved him . waves upon waves , methinks , begins to roule , some strange alarm afflicts my troubled soul , vvhich grieves my heart , by founding in mine ears and makes my eyes to flow in brinish tears . vvhat tragedy is this : death hold thy hand , vvhy , must the good man perish from the land. is nobcot dead , suffer me then to mourn , for now he 's gone , but never well return . oh father father , whither dost thou fly , and leave , my soul , in this perplexity . and if that i dear lord must stay behind , a portion of his spirit let me find . oh find thy spirit no● into my heart that it may gospell grace , to me impart and that it may , likewi● anoynt mine eyes , for to conceave those glorious misteries . of thy most sacred kingdom , heaven above , vvhere norcot s swallowed , in eternal love , faith love and zeal , did his brave soul adorn , and this did manifest , he was new born . norcot ( a boanerges ) was indeed could make the heart , of sturdy sinners bleed . and yet and evangelic●s , did prove vvith soveraign balm of sweet gospell love. great reverence dear soul , he used to bear to things that sacred , and coelestial were . oh with what gravity and zeal did he declare to sinners their sad misery . in praying preaching , christ alone he fyed , and when he had done , the will of god he dyed . a panegyrick , i do not intend neither with parasites , for to contend . yet much as to his vertues , i might say did i not know , the humors of the day . doubtless on whom . god honour doth confer , in our affections we highly should prefer . dear norcot's gone , that worthy man of god , lord this aloud ; bespeaks our ichabod . my soul cease for to mourn , he is not dead , he into everlasting bliss is fled . vvhole troops of angels , did his soul attend , vvhen he to jesus christ , did it commend . he now is swallowed up , in glory above , embrac'd in arms of everlasting love : and now dear soul he 's gone , his race is run , and faithfully his fathers work he hath done . the veil of enmity hath been removed , he could not love more then he is beloved . the veil of blindness that is ta'en away , and now with his dear soul 't is perfect day , the veil's removed he seeth , as he is seen , and praiseth him that did his soul redeem . he now sings halleh jahs heavenly hymnes , amongst coelesticall glorious seraphims . he hath fought the fight , the crown hath gain'd , yea , and to perfect visions hath attain'd ; and you his mourners here , the word doth say . the righteous from bad times are snatch'd away ; a prince and a great man you all can tell this day is fallen in our israel . oh israel mourn , thy chariots flee away , thy horsemen leave thee in an evil day . the godly fail , and ceaseth for to be , lord , is not this for our iniquity ? let 's tremble then , black clouds hang o're our heads , whilst we securely lie upon our beds : rouse , rouse my soul for shame , what sleepy still , hast thou not of luke-warmness had thy fill ? heark , dost not hear the bridegroom very nigh , oh then , by faith , thy self to him apply : get oyl , more oyl , thy heart to purifie , for now , methinks , i hear a louder cry , thousands there are which to the forme attain'd of godliness , yet without grace remain'd : they cry and howl , lord , open heavens gate , but he saith , no , you now are come too late . oh norcot , norcot , if it were but free to envy any , i would envy thee , because thou now invested art with glory , whilst i behind do write this mournful story . but stay my soul , pray why so passionate grown , wilt thou not suffer him to reap his own ? he sowed in tears , but now he reaps in joy , don't then by murmuring thy self annoy ; must he all day be labouring in the field , and now 't is night ▪ dost grudge him rest to yield : rather lament and mourn for thy own sin , and that 's the way for thee to follow him ; dost hear him call , mourn for thy self , not me , i from death , sin , and sickness now am free . farewel , blest saint , farewell ; thou art fled away , and left us in a black and stormy day ; and yet we hope to see thy face again , that so with thee in glory we may reign . acrostick . i s norcot dead ? ( no ) he is fallen asleep , o h then my soul , cease to lament and weep ; h e now in glory clearly doth behold n ought else but joys that never can be told : n ever more grieve for him : what is thy loss , o 't is his gain , for he hath left but dross . r epent , oh england , i filled am with fears , c ompel me not to mix my thoughts with tears . o gospel-grace will haster , if you scoff ; t o a nation bringing forth the fruit thereof . e. p. an epitaph on his tomb-stone . here underneath this stone lieth the dust of norcot ; whilst the r●si●g of the just . his soul to heaven is sled , and there doth stand with christ and all the saints at his right hand . and when on earth he was , he did not spare his life for christ , it was his daily care , to pray and preach , and unto god to crave , that sinners might repent their souls to save ; his work was done , his glass is run , and we may all conclude he 's blest t'eternitie . b. h. a sermon ●●●ached at the funeral of mr. john norcot , march the 28th . 1676. i need not tell you the ground and occasion of this present meeting ; certain i am this is a sorrowful assembly : whether i am fit to preach or no i cannot tell , but sure i am ripe to mourn . may i not on this occasion use the words of david upon abner's death , 2 sam. 3. 38. know ye not that there is a prince and a great man fallen this day in israel ? who more worthy of honour than those god confers honour upon ( and to be employed as christs embassadors ) to treat in his stead with poor sinners about their eternal estate and condition , is no small dignity ; and to be deprived of such a one , what greater ground for grief and mourning ? but not to take up your time in a way of introduction , i shall commend to you that portion of holy scripture , which shall be the ground of my present discourse ; psal . 89. 48. what man is he that liveth , and shall not see death ? shall he deliver his soul from the hand of the grave ? selah . the psalmist in the verses that doth precede is pleading with god under great afflictions and the hidings of gods face , upon consideration of the shortness of his dayes : how long wilt thou hide thy self ? for ever shall thy wrath burn like fire ? and ver . 47. remember how short my time is ; as if he should say , lord i have but a little while to live , my time on earth is short ; let me therefore enjoy thy favor : let the remainder of my dayes ( the days of my pilgrimage ) be good dayes : let me see thy face , have the light of thy countenance ; let them not be dayes of sorrow and darkness . from hence note this , that a gracious soul , whilst on earth , desires nothing more than the enjoyment of gods favor . communion with god is the onely thing his soul longs and breaths after . they having a sense of the shortness of their dayes , resolve to live well and to make good improvement of their time : they would not onely have the full enjoyment of god hereafter , but a sight of his presence and favour whilst here . and indeed those who would live with god in heaven , must first live to god on earth . now it is not thus with the unregenerate , if wicked men have a sight of the shortness of their lives , it hath not this effect upon their hearts ; they many times the more pursue their lusts : they endeavor to get as much pleasure as they can , and to gratifie their covetous , ambitious , and carnal appetites , and suck out what sweetness they can out out of this perishing world ; they resolve to have it as sweet as outward enjoyments can make it ; they know no higher or better good then what is earthly and sensual . oh miserable deceived creatures , how is their understandings darkened , having never attained a saving knowledge of god , nor spiritual relish of his grace and love , nor a sight of his favour and kindness towards them . they are dreadfully involved in egyptian darkness , they are ignorant of the satisfaction , joy and sweetness that is in him ; hence they cry not after god , nor seek after him here , that they might be made happy with him hereafter . but that i may come to the words that i have read to you , in the text you have a twofold interrogation or negative questions . 1. what man is he that liveth and shall not see death ? 2. can he deliver his soul from the power of the grave ? selah . the meaning is no man can avoid it , none can escape the grave , whatever he be . many such kind of questions are put forth and thus answered in holy scripture . here are two terms , before i proceed to any observation , that i judge needful to speak to by way of exp●ication : first , what is meant by the word soul in this place ? doth the soul go to the grave ? i answer , soul in holy scripture bears divers acceptations ; sometimes by it is intended one thing , sometimes another ; and from hence i judge it is , that so many persons miss in their understandings about the noble and superiour part of the creature . 1. by it is intended the whole man , gen. 46. 27. and the sons of joseph which were born him in egypt , were two souls ; all the souls of the house of jacob , which came into egypt , were threescore and ten souls ; the like you have in acts 7. 14. and joseph called his father jacob to him and all his kindred , threescore and fifteen souls ; that is so many persons : in acts 27. 37. all that were with paul in the ship , are said to be two hundred and threescore and sixteen souls . 2. it is taken for the life of the body , psal . 7. 5. let the wicked persecute my soul and take it , yea let him tread down my life upon the earth . 3. it is taken for the affections , desire , or heart of the creature , 1 sam. 1. 15. and hannah answered and said , no my lord , i am a woman of a sorrowful spirit ; i have drunk neither wine nor strong drink , but have poured out my soul before the lord. and in chap. 18. it is said , the soul of jonathan was knit to the soul of david ; that is , his affections were set and fastened upon him . in many other places , by soul we find some one or more faculty of the soul is intended . 4. it is taken for the stomach , prov. 27. 7. the full soul loatheth an honey-comb , but to the hungry soul every bitter thing is sweet . 5. by it is meant oftentimes the noble and superiour part of man , distinct from the body ; for this see psal . 19. 7. the law of the lord is perfect , converting the soul ; mat. 10. 28. fear not them which can kill the body , but are not able to kill the soul . but probably some may say , if the word soul hath so many various acceptations , how may we know when the spirit or principal part is in scripture meant hereby . answ . i shall briefly lay down three or four rules , whereby you may know : 1. when you read of soul , as that wherein couversion is wrought , it can intend nothing else save the noble or immortal part ; for conversion is a change onely of the evil qualities of man's better or superior part ; psal . 19. 7. the law of the lord is perfect , converting the soul . conversion to god changes not the defects and qualities of the outward man. if a man be attended with such and such a disease , or distemper before conversion , he may be truly converted , and yet retain the same diseases ; the same lameness , blindness , deafness , crookedness , or what ever other blemish he may have of the like nature . 2. when you read of soul as that which rejoyceth in god , delights in god , longs and thirsts after god , lives and feeds upon god and christ , and united to and hath communion with god , cloathed and adorned with the holy spirit ; it alwayes holds forth the glorious spirit or soul of man : let me onely direct you to one or two scriptures upon this account , luke 1. 46. my soul doth magnifie the lord and my spirit rejoyceth in god my saviour , psal . 94. 19. in the multitude of my thoughts within me , thy comforts delight my soul . psal . 42. 1 , 2. as the hart panteth after the water brooks , so panteth my soul after thee , o god ; my soul thirsteth for god , for the living god ; when shall i come and appear before him . psal . 73. 26. my heart and my flesh faileth me , but god is the strength of my soul , and my portion for ever . 3. when you read of soul , as that which men cannot kill or destroy , is alwayes intended this excellent part ; see matth. 10. 28. fear not them that kill the body but cannot kill the soul . 4. lastly , when you read of soul , as that which lives when the body dies , or is commended into the hands of god at death ; you must alwayes take it in those scriptures for the same . 6. by soul sometimes is meant only the body distinct from the spirit or immortal part ; see josh . 10. 28 , 37. and the king thereof he utterly destroyed , and all the souls that were therein ; and they smote the king thereof and all the souls that were therein ; and in this sense soul is to be taken in this place . but that i may proceed , a word to explain the other term , to wit , the hand of the grave . by hand , beloved , often in scripture is meant power , isa . 50. 2. is my hand shortned , that it cannot redeem ? that is , have i lost my power to redeem ? so acts 4. 3. my text thus briefly opened , i shall proceed as most suiting with our present occasion , to take notice of one doctrinal truth from the words ▪ which take as followeth . doct. that all men must die . or thus , that no man whatsoever , can escape the power of the grave . i shall , god assisting , endeavor to demonstrate and confirm the truth of this proposition . the holy spirit doth not slightly pass it by , but puts a remora to it ; viz. that emphatical signal word selah , which shews us that this word calls for meditation and our diligent attention ; it doth lay a kind of an arrest upon our spirits , not passing from it till we have seriously weighed the matter . what man is he that liveth , and shall not see death ? death will be too hard for him , and too powerful to resist ; there is no withstanding the strength of this king , he will bring all into subjection : he is said in rom. 5. 12 , 14. to reign over all , and so he is called the terror of kings as well as king of terrors , he is so to the wicked ; and what king hath as many subjects as death hath ? and that i may demonstrate it , consider age cannot rescue any man from the hand of death ; the oldest man must die . all those that lived before the flood are dead . methuselah lived nine hundred sixty nine years , gen. 5. 27. but alass at last the words tell you , and he died ; he lived near a thousand years , but at last was forced to subject to the grave . 2. as the oldest man must die , so must the strongest . sampson was a mighty man , yet sampson must die . death will make the stoutest hearts to faint , and the strongest legs to tremble . one dieth in his full strength , being wholly at ease and quiet ; his breasts are full of milk and his bones are moistned with marrow , job 21. 23 , 24. if any were likely to encounter or grapple with death , we may suppose that this is the man ; he who is in his perfect strength , free from distempers ; signified by that word , wholly at ease and quiet : yet alass all will not do , this man was forced to yield , he is made deaths captive . 3. the wisdom and policy of man cannot deliver from the power of the grave . the wisest prince that ever late upon a throne was forced to stoop to the sovereign hand of death . wise men die , faith the psalmist , likewise the fool , psal . 49. 10. in death there is no remembrance of the wise more than the fool , eccl. 2. 16. the most grave and politick in all ages of the world , after all their famous and deep contrivances , have been overcome by death . 4. riches cannot deliver from death , if it could we should have few rich men die ; doubtless they would give their all to save themselves from the grave : they would leave but little to friends or executors , could they but bribe death with their silver and gold. i have read of one who would make a tryal , and so called for a bag of gold , when on a sick-bed , and laid it to his trembling heart ; but presently cried out , away , away with it ; it will not do . oh my beloved , riches will not avail you in the day of wrath , prov. 11. 4. and as it will not in the day of judgement , so it will not in the hour of death . the brutish person dies and leaves his wealth behind him , psal . 49. 10. the cardinal of winchester , who procured the death of the good duke of glocester in the reign of king henry the sixth , was shortly after taken with a grievous disease ; who understanding by his physicians that he could not live , murmurring and repining thereat , he cried out , ( fie ) will not death be hired ? will money do nothing , must i die , that have so great riches ? if the whole , realm would save my life , either by policy i can get it , or by riches i can buy it . but yet all would not do , the proud cardinal must submit to death . 5. as riches will not deliver from the power of the grave , so likewise earthly power and worldly sovereignty and greatness , cannot do it ; all the mighty potentates and monarchs , the holy scripture and ancient histories acquaint us of , where are they ? hath not death subdued them all ? after all their grandeur and pomp they were all cut down by deaths all-conquering hand , and now their glory lies in the dust . augustus caesar one day triumphs in the greatness of his strength , the next day is stabbed to death with bodkins herod king of the jews , one hour is admired as a god , the next hour is made a feast for worms , acts. 12. 22 , 23. the great conqueror alexander . who subdued he greatest part of the world , is at last overcome by death . death makes no difference between the king in his royalty on the throne , and the begger in rags upon the dunghill alexander having received 2 wounds at the siege of great city in india , finding himself to be sore wounded , was in some measure made sensible of his own fragillty ; and cried out to his flattering followers , you call me the son of jupi●er , but i perceive i am subject to wounds and death as well as other men . death bringeth down the loftiest looks of man. i have read that in the library of dublin there is a globe at the one end and at the other end the picture of death , to shew that though man was lord of the whole universe , i. e must submit to death . thus you see that all the pomp and glory of the world hath been cut down by the power of the grave . but again , 6. as worldly dignities cannot deliver from the power of the grave , so glorious titles will not do it . those worthies that god conferred glorious titles upon , yea so far as to give his own name unto them ; to be called gods . one would think that this , if any were the most likeliest to exempt a man from the grave , and yet it will not do , psal . 82. 6 , 7. i have said ye are gods , but with the same breath adds , ye shall die like men , and fall like one of the princes . but , 7. eminency in grace and spiritual endowments , or divine qualificacations , will not be able to rescue a soul from the power of the grave . all the patriarchs of old they are gone ; where are all those choice and renowned in grace that we read of , who shined in their day like the stars in the firmament ? oh! where are those troops of israelites that excelled in patience , chastity , temperance , holiness and humility ? these could not deliver themselves from death . the righteous perish , and no man layeth it to heart ; and merciful men are taken away : none considering that the righteous are taken away from the evil to come , isa . 57. 1. 8. lastly , no spiritual dignity , office , or place , can deliver from the hand of the grave ; though a person be never so much in the favour of god , and honoured by christ jesus ; though never so laborious for the good of souls , as to be an embassador of peace and minister of the gospel , yet these will not exempt from death : your fathers where are they and the prophets , do they live for ever ? zech. 1. 5. thus you have heard the doctrine made good and confirmed , that there is no man living that shall not see death , or be able to deliver himself from the power of the grave . i shall onely give you two or three reasons of the point , and so proceed to the application . if you question why all must die , take two or three things for an answer . 1. reas . because all have sinned . sin and death came into the world together . death came by the fall in the garden , 't is part of the punishment due to us for that transgression ; rom. 5. 12. wherefore as by one man sin entred into the world , and death by sin , so death passed upon all men ; for that all have sinned ; the wages of sin is death , rom. 6. 23. we may cry out in the words of a holy man , o sin , sin , 't is thou , which by thy just deserts hast caused all the funerals that ever have been . thus you see all must die , because all have sinned . 2. reas . because god hath decreed that all men must die , heb. 9. 27. and as it is appointed for men once to die , and after that to judgement . though death be natural and the punishment of our sins , yet we die by gods appointment . we let in death by our sin , and god causeth death to proceed upon us , to make good the justice and severity of his own threatning . i know , saith job , thou wilt bring me to death , to the house appointed for all living , job 30. 23. on the day thou eatest thereof thou shalt surely die ; dust thou art , and to dust shalt thou return ; gen. 2. 17. 3. 19. 3. reas . lastly , why god will bring all men to the grave ; and i shall add no more , because he would thereby magnifie his glorious attributes ; as first out of infinite grace , commiseration and goodness , he brings his own children to the grave , knowing the miseries , sad afflictions and troubles that doth attend them in this life . here most times poor saints , with lazarus , have their evil things ; many are their afflictions , and this way god takes to deliver them out of them all . death opens a door to glory to every gracious soul ; and secondly god by death prepares the bodies of his saints for eternal bliss and happiness . he brings the body to the grave , that it may be purified and made a glorious and most amiable body ; 't is sown , that it might be raised more glorious , 1 cor. 15. 42 , 43 , 44. god doth with the bodies of his saints , with reverence be it spoken , as they do with their earthen vessels in china , they bury them in the earth for many years , and when they take them out , the nature and worth of them is far transcendent . 2. the ungodly must die , that god may magnifie on them his own infinite justice . death having seized their body , their souls must go to its place , to suffer the intollerable pains and incensed wrath of the almighty ; and that their bodies also , with their souls , when they shall hereafter meet together again , might he made fit fuel for eternal flames to kindle upon : for now as they are in this mortal state they cannot endure the terrible wrath of god , but would soon be freed of all bodily pain and extremity , were they cast into that lake that burns with fire and brimstone . thus much for the reasons of the point ; more might be said , but i must hasten to the application . i have onely four uses to make of it , as first an use of exhortation , secondly an use of direction , thirdly an use of lamentation , fourthly an use of consolation . first , by way of exhortation , is it so beloved , must all men die ? can none deliver his own soul from the power of the grave ? must every mothers child of us take up our lodging there ? is the dark grave the appointed house for all living ? shall the proudest and loftiest be brought down to the dust ? must that little cool house under ground hold us all ? then poor sinners shall i prevail with you to prepare for death ? let me exhort you to look about you and get ready . i remember , when the prophet came to good king hezekiah , isa . 38. 1. with that doleful tidings ( as upon some consideration and circumstances it might then appear to that holy man ) he bids him set his house in order , make provision for eternity : and this is the message that is brought to you this day : you must die and not live . and that i might enforce this word upon you , let me lay before you a few motives and awakening considerations . first , consider what a great favour and mercy it is that god hath let you and i live so long . others are long ago cut down and sent to the grave ; he hath not it may be given many half of those dayes which thou hast had : look upon this as a mercy indeed , considering thy life was forfeited before thou wert born . sirs we came into the world with the sentence of death upon us ; and if jehovah had cut us down in our sins many years ago , it would have been but a piece of justice . and what is the end of god in sparing of us , but that we might be fitted for the place whither we are going . oh how unwilling is god to strike the fatal blow , to cut men down before they are prepared for death . he is not willing they should perish , and that is the reason of his patience , long-suffering , and forbearance , sinners lay it to heart . secondly , consider what dreadful provocations you and i have given him to take us away , and command death in his name to arrest us . have we not grieved , burdened , yea even wearied him with our iniquities ? nay , have we not pierced him ? may he not cry out , as being pressed as a cart is pressed that is full of sheaves , amos 2. 13. is it not a sad and most lamentable thing , thus to deal with a loving and gracious god ? thirdly , how often hath the lord called you , and yet you have rebelled ? hath not he stretched out his hand all the day long , and yet you have not hearkned ; but have rejected his counsel and cast his word and reproofs behind you ; yea , and often resisted his holy spirit in the common motions and workings thereof ? have you not many of you refused his grace , son , and divers sweet and precious calls and offers of love. and certain i am , you have had many of these in this place , nay , how many warnings have you had of the near approach of death ? nay , awakening summons to prepare for the grave , as you would answer it before the dreadful judge of heaven and earth ; by my dear brother that is fallen asleep ; whom we shall hear no more ? oh what pains did he take with some of you , that so you might be ready ? have not you and i notwithstanding all this hearkened to a base deceitful heart , and inticeing and tempting devil ? have you stouted it out against all pains and endeavours used for spiritual awakenings , and are you yet alive ? then consider how much this calls upon you to be ready to die ? will any dare , that are sensible of the worth of their immortal souls , neglect this concern any longer ? 4. consider , that the abuse of mercy and goodness will greatly aggravate thy misery in the day of wrath : oh remember what it is to sin against light , love , and patience . shall the goodness of god , that should lead to repentance , encourage and harden thee in thy iniquity ? how dost thou think to escape the judgement of god ? or despisest thou , as saith the apostle , the rich's of his goodness , forbearance and long-suffering , not knowing that the goodness of god leadeth thee to repentance ; but aftey thy hardness and impenitent heart treasurest up wrath against the day of wrath and revelation of the righteous judgment of god ; who will render to every man according to his deeds , rom. 2. 4. 5 , 6. sentence is past against a sinner , but because it is not speedily executed , therefore the hearts of men are fully set within them to do wickedly , eccl. 8. 11. christ knocks at the door and yet sinners will not hear . christ may speak of sinners as god speaks of israel of old , my people will have none of me , psal . 81. 11. oh what have you to answer for abused mercy and favour ! what what will you do hereafter , when christ , who waits upon you now to save you , will then turn his face from you in the day of your calamity , and plead against you to condemn you ? see prov. 1. 28. 5. consider for christs sake of those advantages you have had and still have : if some had the like , we may conclude they would have made better use and improvement of them then some of you have done . hath not god afforded you the gospel beyond what he hath to divers parts of the world ? nay , what a gracious and powerful ministration of it hath there been continued for some time in this place ? you have had helps above thousands , god hath taken much pains with you that have attended upon the word here . where god gives many talents , he requires the improvement of them ; what will become of jerusalem and capernaum in the day of judgement ? and hath not gods spirit striven with you also ? nay , and hath not conscience endeavoured to awaken you ? have you not had summons and calls from thence ? hath not that often reproved you for neglect of seasons , flighting of sermons , and indulging your selves in iniquity and secret lusts and omissions of duty ? oh! how many sharp checks and rebukes have you had from within ? nay , and besides all this , what awakening judgements to prepare for the grave , have you and i had ; dreadful plague , fire and sword : and what further means could god make use of in an ordinary way for allarming and stirring of us up to prepare for our change , aud turning of our souls to himself , and fitting of us for eternity ? and shall none of these work upon you ? shall all means fail ? shall the gospel be preached in vain ? shall ministers spend their study , their breath , nay their strength , to no purpose : what will you do then in the end ? 6. do you know that you shall have all these helps continued to you ? will god still suffer his holy spirit to strive with you ? alass , death may soon have commission to seize you and carry you into the other world ; but should you live , are you sure god will still wait upon you : upon such rebels , who have slighted and undervalued his grace , son , and gospel ? sirs , i must tell you , alluding to that in genesis 6. which hath often been upon my heart ; that the blessed spirit shall not alwayes strive with man : means and advantages are like to be taken away . god ere long may say to conscience , be still , reprove that man , that woman no more : you may be left to commit wickedness without remorse or trouble . god may give you up to a hardened and sordid heart , to a seared and filthy conscience , yea , and refuse in mercy to afflict you any more ; see hosea 4. 14. may not he that hath taken away a minister , an able one , a sweet and precious labourer , take away ere long a sweet and precious gospel ; and what will become of your souls then ? 7. do you know for certain the gospel shall be continued to this land ? be you sure you shall hear the joyful sound ? let me tell you my thoughts freely , though i pretend not to a spirit of prophesie ; yet mark what follows : i tremble to think what is coming upon us as a punishment of our sins . i fear , beloved , the gospel is a going . ephraim hath grey hairs here and there , though he know it not ; and grey hairs are a sign that our morning or best days are gone ; secondly , they commonly bring a wrinkled face , or a decay of beauty ; our goodness , like ephraims , are even like the morning dew : thirdly , they bring feebleness , or a decay of strength : fourthly , they shew that death and mortality draws near . we have heard , some of us , that he was grey a great while ago ; i doubt he is white , by this time . there are sad symptomes upon us , i know not how soon we may have cause to cry ichabod , because the glory is departed . are we not in danger to be over-spread with popery , confusion , and darkness ; for if the gospel should continue , and gods people resolve to do their best , by their prayers and prizing of it , to hold it fast ; yet are you sure you shall have ministers to prcach unto you ? many have been taken of late away , and one at this time before your eyes is gone , a faithful and able one ; whom now you shall hear no more . but should there be ministers and opportunities , yet you may be left to your selves , to ripen for hell and ruin ? nay , is not christ already crying over you , as he did over jerusalem ; oh that thou hadst known in this thy day the things that belongeth to thy peace ; but now they are hid from eyes ; luke 19. 42. oh that these things might take hold and touch your conscicnces . 8. consider of the shortness and uncertainty of your dayes ? alas , what is your life , you know not how soon death may come and knock at your doors , or look in at your windows ? it may be some of you have had many years , but this consider of , you know not how few the rest may be behind ; you have no promise from god , no lease or assurance that you have one year more ; where hath god told you that you shall ? nay one half year ? you cannot assure your self you shall have one month , no not one week , no not one day . you may be stricken by death before you return home . boast not thy self of too morrow , for thou knowest not what a day may bring forth , pro. 27. 1. many that are young , hope that they may have many years ; the child thinks to be a youth , and the youth to be a man , and a man till he is full of dayes : but alass , they consider not how brittle they are ; they do not lay to heart the uncertainty of their lives . david desired to know his end and the measure of his days , that he might know how frail he was , psal . 39. 4 , 5. many do not take a right measure of their dayes , they measure not by a lawful rule . what say some , my father and grandfather lived to a good old age , and i hope to attain to their years . others measure by their present health ; they are not diseased nor sickly ; but of a good healthful constitution : but alass , this is no sure rule , thou mayest notwithstanding all this be quickly in the grave ; such sometimes death makes to stoop on a sudden , they go many times before sickly persons . others measure their dayes by their present strength , they fear not death upon that account ; yet they die as you have heard ; though wholly at ease : these do not go by the kings standard neither . let me tell you what is a right and true measure for your dayes , account them then by the morning dew and flower of the field . man that is born of a woman , saith holy job , is but of few dayes ; he cometh forth like a flower and is cut down : and flieth away like a shadow and continueth not . job 14. 12. naturalists tells us of a plant that lasts but for a day , this plant thou or i may be . the heathen hath observed that the rose grows old in its very budding . mankind is like jonah's gourd , that came up in a night and perished in a night . nothing fades sooner than a flower , oh measure thy dayes by that and by the vapour that appeareth for a little while and then vanisheth away ; the spiders web , the swift post , the weavers shuttle , or a ship under sail . persons never so rich or great , never so beautiful , never so weak of strong , wise or foolish , vertuous or vicious , as thou hast heard must die . may not the thoughts of this move thee to a preparedness for the grave ? 9. consider how you have loytered hitherto and lost much of your precious time which god hath lent you to prepare for the grave . upon the improvement of your present time doth your eternal happiness depend , and if it be squandered away , what will become of your immortal and never dying souls ? if a man hath much work to do , work of the weightiest concern that must be done , or the man undone : business that would take up all his day , and it should so fall out that he had lost the morning , nay above half his day ; would it not concern him to set about the work with all his might , so as if possible to do two hours works in one ; lest the sun go down before the work is finished . redeem the time , because the days are evil , eph. 5. 16. alas sirs , are not the shadows of the evening upon some of you ? the lord help you to lay it to heart . do not think the whole work of your lives can be done upon a dying bed. oh consider old age is unfit for labour , and it is folly with a witness to think 't is time enough to sow when thou shouldest reap . delays proves the ruin of many thousands ; the night cometh , saith christ , when no man can work . 10. and lastly , consider what will become of your precious souls , if death takes you before you are ready ; for it will not stay for you : will he be bribed or perswaded to come another time ? i remember a young maid in the countrey that was sick , and as she grew near her end , she cried out to be spared one quarter of a year , one month ; but when that would not be granted ; rather than fail , one week : but die she did , greedy death will have no denial . oh what a sad sight is it to see a christless soul a dying ! when death sits upon your trembling lips , and you not prepared , what would you give for peace and pardon then ? when pale death comes upon thee like a sturdy sergeant , and doth arrest thee in the name of the great king of heaven and earth , he will hale you along ; to prison you must go . death comes upon a wicked man like a hungry lyon , tearing their souls from their bodies ; to such he is indeed the king of terrors : he comes on them like a fiery serpent , with his venomous sting ; with which he wounds them and lays them a bleeding to all eternity . oh to have the soul dragged out of the body and cast into hell , is of a dreadful and amazing consideration . with this i shall conclude the use of exhortation . the next is an use of direction to poor sinners and all others that would be prepared for the grave , if this be so . first , doth not some poor soul hear say , oh what shall i do that i may be prepared for the grave ? have you a heart , a mind , a desire indeed to be fitted for that hour ? then in the first place labour to get a full sight and sense of your sins , and of your lost and undone condition by nature . oh what a miserable creature hath sin made man , or rather man by sin made himself ? that must needs be the greatest evil , that deprives man of the greatest good . god is mans chief good , sin deprives man of this good ; sin makes man hated or god , and causeth man to resemble satan ; who is the opposite of god. the carnal mind is enmity against god , this enmity must be removed , unless a man be born again , he cannot see the kingdom of god , john 3. 3. secondly , labour to get brokenness of heart , oh strive to melt in the sight and sense of your iniquity . sinner what hast thou done , wilt thou sin away thy mercies , sin away thy ministers ? gods hand is lifted up , we are under sore rebukes of the almighty , though i fear few are sensible that it is the fruit of their transgressions . may we not say with the prophet , no man repenteth him of his wickedness , saying , what have i done ? jer. 8. 6. god expects and looks for tears of repentance , a broken and a contrite heart is a sacrifice that he will not despise . if you are not broken in the sense of the odious and abominable nature of sin , broken into pieces now , you are like to be broken with horror under the weight of the punishment hereafter . oh! is it not better to be smitten and broken in a way of mercy , in order to healing ; then to be broken in a way of wrath and judgement , when there will be no help nor cure for you . thirdly , labour so get an interest in jesus christ . oh that this opportunity might have some tendency this way ! unless ye believe that i am he , saith jesus christ , you shall die in your sins . soul never rest and be satisfied , till thou canst say with thomas , my lord and my god , john 20. 28. can you still stand it out against such precious patience and offers of grace ? will you not yet open to christ ? shall he call and cry to you and will you give him no entertainment ? can you close in with a better friend ? how long hath he stood knocking at the doors of your hearts ? was he not graciously calling upon you the last lords day ? and now in mercy he is giving you another knock . oh fear lest he depart ! is he not ready to take his farewell of you ? have you not let him stand till his head was wet with the dew , and his locks with the drops of the night ? sinner , sinner , hasten to him , and open the door , do'st not hear that lovely voice that was spoken to the blind man , be of good comfort , rise , he calleth thee , mark 10. 49. it may be you will ask where ? i 'll tell thee , if thou art a weary and burdened soul , that feelest the weight of thy sin , there is a precious word spoken for thy sake , take hold of it ; matth. 11. 28. come unto me all you that are weary and heavy laden , and i will give you rest ; take my yoke upon you , and learn of me , for i am meek and lowly in heart ; and you shall find rest for your souls . oh the sweetness of that word , take it and receive it down . fourthly , labour in the strength of christ to oppose every sin . see that there be no sweet morsel hid , no dalilah , no pleasant nor profitable lust spared . o cry with david , search me , o lord , and try my heart ; prove me , and know my thoughts ; psal . 139. 23. fifthly , take heed you do not sin against light. neglect no conviction either of sin or duty , if you would be prepared for the grave : then shall i not , saith david , be ashamed , when i have respect to all thy commandments ; psal . 119. 6. sixthly , never be satisfied until you have all your sins subdued . sin must be crucified , or the soul must die , rom. 8. 13. to this i might add ( for i cannot enlarge ) make it your business also to get your sins pardoned ; so that you may have the feeling sense of the forgiveness of them in your own hearts . seventhly , labour after a pure conscience . what will stand your souls in greater stead , when you come to die than this ? paul's great care and endeavour was , to keep a conscience void of offence towards god and toward men , acts 24. 16. i must tell you , an accusing conscience will be a bad death-bed companion . i remember what our dear friend spake to me in the time of his sickness . oh brother , said he , a good conscience is the best refuge . that was his rejoycing , alluding to that text , 2 cor. 1. 12. the testimony of his conscience , that in simplicity and godly sincerity ; not with fleshly wisdom , but by the grace of god he had his conversation in the world . it matters not who reproach us , if conscience doth not ? conscience , as i told some of you lately , will be your best friend ; if a friend , a friend indeed , a friend in adversity ; a friend at death , and a friend in the day of judgement . oh what would some men give for such a friend ? but if constience be an enemy , he is the worst of enemies . conscience is a secret enemy , an enemy that is privy to all we have done ; he knows all our thoughts , yea those secret lusts and evils , that lie in our hearts ; and he will not be flattered . he will tell the truth and all the truth . conscience will lay all open in the dreadful day of account before angels and men , rom. 2. 15. holy job resolved to hold his integrity fast and not to let it go ; his heart should not reproach him as long as he lived , job 27. 5 , 6. sincerity of heart and a good conscience will be a good sanctuary at the hour of death . the lord help you to lay these things to heart . i might give you more directions which i am forced to omit , because of time . onely this , if thou wouldst be prepared for the grave , take this one , which was not then delivered ; which i am sorry i did omit . eightly , beware of resting in the form of godliness without the power . 't is an easie thing to conform to the outward part of religion ; to take up ordinances and come into churches : but oh what will become of the foolish virgins . sinners in zion ere long will be afraid , and fearfulness will surprize the hypocrites . many of you heard those excellent soal-searching sermons of your dear pastor now deceased on 2 tim. 3. 5. oh that you would labour to call them to mind ! and those upon a well-ordered conversation ; from psal . ●50 . and the last verse . what pains did he take with you , that you might not deceive your selves and miss at last of eternal life ? i think there was never more formality amongst christians and carnality amongst professors in the churches , than in these dayes : no marvel if god bring a day of dreadful tryals and afflictions upon us , that those that are approved , may be made manifest . tremble sranners , for god is a coming forth to refine his people ; he will search jerusalem with candles ; zeph. 1. 12. and woe to them that are at ease in zion ; however you appear now to men , your sins ere long will find you out . i now must come to the third use , which must be an use of lamentation ; and indeed i know not well how to enter upon it , my heart is full . is it so ? must all die ? can none deliver their own souls from the power of the grave ? must husbands die , dear husbands ? must fathers die , yea tender fathers ? must friends , our dearest friends die ? ministers , nay , our choice and godly pastors , must they die too ? oh greedy death ! oh cruel tirant ! oh that ever we sinned ! this may well be for a lamentation . samuel died , and israel made great lamentations for him . your samuel is gone , but no asking for him again , he cannot come . in acts 8. 2. it is said devout men carried stephen to his burial , and made great lamentation over him . o spare me a little , you have lost one who laboured to do the work of his generations in faithfulness . let me lay down some grounds that we have for a lamentation . 1. oh it 's grievous to loose a godly preacher , a pastor , a faithful labourer . 't is a day of mourning , my soul as well as yours is full . alas there is but few of them ! we have need of more , and lord do'st thou take away these we have ? 2. but if any should say we have many yet left behind , i must say not many such , who make it their main work and business to bring souls to jesus christ . there are but few who naturally care for the flock : few preach christ for christs sake , that are willing to spend and be spent for his name sake ; like our dear brother , now with the lord. may i not say with paul , some preach christ out of envy , and some of strife ; onely with this variation , are there not many who preach jesus christ not sincerely , but have self and sinister ends at the bottom . but to leave that , however , if god proceed and go on after this rate to take our preachers away , there will be few enough ere long . 3. you have not onely lost a pastor , a shepherd , a tender one , but you have lost a father . many of you must follow your father this day to the grave . you have many instructors in christ , yet not many fathers . he hath been an instrument through the word and the operation of the spiri● in his ministry , to beget many of you to jesus christ . may you not cry out with elisha when elijah was taken up from him , my father , my father , the horsemen of israel and the chariots thereof ; and he saw him no more , 2 kings 2. 12. he is now gone , you will hear him no more , see him no more . this golden trumpet is now stopped , you will hear it sound no more . 4. consider the time in which god hath taken him away , when the harvest is white , or when the fields are ripe to harvest ; when many sinners are ready to be brought in to jesus christ . the loss is great , oh how shall it be repaired ? how shall the harvest be gathered in , when the chief labourer in this field is gone ? 5. ministers are and fitly may be compared to pilots ; the church to a ship passing through a troublesome ocean , amongst many rocks and sands ; and when such die , how shall the poor marriners steer , especially , considering the dangerous and grievous stormes that do now appear : is not this a ground of lamentation ▪ 6. ministers are compared to shepheards , that are to keep the flock and watch over them to take care of the tender lambs ; and let me tell you , ravenous wolves are abroad , yea and the cunning fox , nay as crafty foxes as ever were in the world ; and the shepherd being gone , may we not fear that which will follow ; is not the flock in danger to be scattered . 7. ministers of the gospel may be compared to captains , to encourage us in our spiritual warfare , and now alas your leader is gone , he is taken from you , and are we not surrounded with enemies ? may we not say with leah in another case , gen. 30. 11. a troop cometh ; a troop of troubles , a troop of afflictions , a troop of temptations , a troop of miseries and persecutions ; i wish improve not a troop of division to the scattering of us : the lord i hope will prevent it . 8. ministers of the gospel are compared to trees , the trees of the lord are full of sap . psal . 104. 16. the lip of the righteous feed many ( saith solomon ; and this was a fruitful tree . oh the sweet fruit it did bear , most precious fruit it yielded us for many years . oh what good have many gathered out of the branches thereof . but now alas it is ( cut down ) it will bear fruit for you no more ; you shall hear him pray no more , preach no more , and is not this a ground of lamentation . 9. saints and ministers of the gospel are the interest of the nation , city , or place where they live . was not lot the interest of sodom ? i cannot do any thing till thou be come thither , gen. 19. 22. till lot was gone , fire and brimstone could not come upon that miserable city . oh what love hath god to the poor preachers of righteousness . but again , was not jacob the interest of labans family ? how did god bless him for jacobs sake ? the like might be minded of joseph to the egyptians ▪ ye , saith our blessed saviour , are the light of the world and the salt of the earth . to whom did he speak but to his disciples , his holy apostles , that he sent forth to preach glad tydings of great joy unto the nations . i might shew you wherein they are the interest of the place where they are , but i must hasten : take onely two or three brief hints . 1. they stand in the gap or in the breach . ours is a great one , the lord look upon us . they plead with god : when moses hands are up israel prevails , and when he lets down his hands amalek prevails , exod. 17. 11. oh how doth he cry out for a provoking generation . when jehovah cries , let me alone , that i may destroy them , exod. 32. 10. oh , saith joshua , what wilt thou do for thy great name ? if thou wilt not forgive their sin , saith moses , blot me out of thy book ▪ nay ▪ though god promised to make of him a great nation , yet he still lifts up a cry for them , exod ▪ 32. 10 , 11 , 32. 2. they are the interest of the nation where they are , by counselling , warning , and admonishing . 3. by their holy and exemplary conversations . except the lord of hosts had left unto us a very small remnant , we should have been as sodom and should have been like unto gomorrah , isa . 1. 9. 10. ground of lamentation , is because sin usually is the cause why god removes his faithful embassadors . he sends to treat with sinners about the concerns of their souls . i wish this stroke be not in judgement to some of your souls . the message they bring is often slighted , and thereby sinners slight and reject the king himself . they cry and lift up their voice like a trumpet , fore-warning of danger ; but none lays it to heart . they spend their strenght and weaken their bodies for the good of sinners souls ; but sinners slight it ▪ nay , if they should sweat drops of blood it would not do , it would not work in them remorse of conscience and repentance unto life . well , saith god , now i 'll wait upon thee no more , him that you despised and contemned , or neglected to hear , or whose counsel you did not regard , you shall hear no more . the taking 〈◊〉 of faithful preachers is one of the greatest judgement that can come upon sinners . but alas , it may not onl● be for the sins of the ungodly world ●●on unconverted sinners , but a punishment upon professors and church members ▪ for their inquiry ; they may not prize the mercy nor walk worthy of the blessing . they may not carry it as they ought to do to the labourer that is amongst them : they may grieve and wound his heart by their disorderly walking ; and god may from hence be provoked to take him a way . nay they may on the other hand overvalue him , they may idolize their teachers and look upon them above what is meet ; though sinful , yet 't is possible to eye man more than god by man. god may remove them . upon this account the apostle speaks of some that had mens persons in admiration . i am satisfied there is too great extreams in the world . we should have a care we do not receive the truth for the sake of a man , or to please men , because such and such says it ; but out of love to jesus christ , and because god hath commanded it . beloved , it may not be amiss to lay these things to heart , 't is good to hear the rod and to know who it is , and for what it is appointed . i do not charge any in particular . 11. and lastly , here is cause of lamentation , because evil and dark dayes many times follows the removal of gods worthies . when god take away so many faithful ones , what may we expect to look for . i might give divers instances of the sad effects , or what hath followed the taking godly persons & sincere labourers away * . but i am afraid i have been too tedious already , remember what the prophet saith , the righteous perisheth , and no man layeth it to heart ; merciful men are taken away ; and none considering that the righteous is taken away from the evil to come . isa . 57. 1. thus much by way of lamentation and consolation . i have onely one use more , which shall be in the fourth place by way of comfort and consolation . 1. must all dye , the godly as well as the wicked ? is the grave the place prepared for all living ? must fathers , husbands , wives , children , ministres , and the dearest friends we have dye ? how shall we then comfort our selves against death ? if thou art a beleiver , i i have a word of comfort for thee ; there is none i am sure for christless souls . 2. consider death cannot hurt thee ; it cannot hurt those that are believers , because it hath lost his sting . death may hiss but cannot hurt : nothing makes death terrible to an ungodly man but it's sting . the sting of death is sin , but this is taken away from believers by jesus christ . oh death where is thy sting ? o grave where is thy victory ? 1. cor. 15. 55 , 56. 2. death cannot hurt a believer , because it cannot bring an annihilation of the body , though it bring an alteration upon the stare and condition of the body , yea and though the body be dissolved to dust , yet it shall not be lost , it shall rise to life again . 3. death cannot dissolve or break that blessed union there is between jesus christ and believers . though it may separate soul and body , yet it cannot separate either from jesus christ , and the soul immediately will be in a more glorious enjoyment of christ ; and though the body for a while must lie in the grave , yet that dust is precious dust in christs sight . 4. consider death cannot keep the body long under its power , nor keep soul and body apart ; 't is but a little while and they will meet again . death and the grave are conquered enemies . saints by faith can now , through jesus christ triumph over them , and shall have a compleat , a full conquest , over a short space . 5. death has not power to cast into hell , if conscience condemns thee not , if the word convicts thee not , if god passeth not the sentence upon thee , death has no power to do it . death can but bring to the grave , 't is sin that casteth the soul into hell . 6. consider death is thine , that is , 't will be for thy profit and advantage every way . remember that sweet word of paul to the corinthians , 1. cor. 3. 22. whether paul or apollo , or cephas , or life , or death , or things present , or things to come , all are yours ; it will be every way for thy good . consider what freedom thou wilt gain thereby . 1. it will free thee from a body of sin and death , that often makes thee go with a sorrowful heart . oh! hath it not oft made thee to cry out with st. paul , oh wretched man that i am , who shall deliver me from this body of sin and death ? oh what is a greater trouble to a child of god than indwelling sin ? he cannot do the things he would do . but now comes death and frees thee of all these soul perplexities and disquietments . sin makes a saint to groan , being burthened ; but now thou shalt grieve christ and his spirit , nor thy own soul no more . is not this that a poor saint longs for ? 2. 't will free thee from a poor crazy , diseased , or distempered body . there will then be no crying out of back or bone , nor head not heart any more ; 't will be with thee as with the church in the glorious day to come , rev. 21. 4. there shall be no more death , neither sorrow , nor crying , neither shall there be any more pain ; for the former things are passed away . 3. it will free thee from an evil and wicked world . oh what a defiling , ensnaring , and bewitching world is this ? what hinders us of our joy and peace in christ more than it ? what greater vexation to us ? oh how many precious saints are clogged and imprisoned by the cares of the world , which many times is ready to choak the seed of holy desires after christ : but by death thou shalt be delivered . 4. it will free thee out of the hands of presecutors . thou wilt , ( with our dear brother ) be out of their reach then : they shall not disquiet thee , imprison thee , nor torment thee any more . there , saith job ( speaking of the grave ) the wicked cease from troubling ; and there the weary be at rest ; there the prisoners rest together , they hear not the voice of the oppressor , job 3. 17 , 18. 5. death will free thee from an envious raging and tempting devil . he will have not more power to disturb thee , accuse thee , nor by his cursed suggestions , to vex and perplex thy soul ; no , nor any other ways to hurt or annoy thee . o will not this be to thy great advantage ? who would be unwilling to die , that hath an interest in jesus christ ? 6. thou wilt hereby also be freed from all the discords and troubles that rise amongst brethren . the unworthy and disorderly lives of professors shall sadden thy heart then no more . this was that which worried and grieved the blessed apostle , phil. 3. 18. our dear brother is set at liberty from all these things , disorders in the church , no loose walking of members thereof , will burden nor trouble him again . 7. nay and death will free thee of all that trouble that riseth from those inward becloudings and hideings of god's face . it will never be night with the soul any more ; thou wilt then be with christ and behold his face with joy for ever . 8. and lastly , thou wilt also be freed of all thy toilsome pains and labour , of what nature soever it be . o how good is rest to a weary soul ? blessed are the dead which die in the lord , yea , saith the spirit , that they may rest from their labours , and their works do follow them , rev. 14. 13. but then once again , consider what a blessed state thy soul will be in at death . if thou art a true beliver , thou shalt not onely have hereby a negative good , it will not simply a freedom from all those sorrows and troubles thou hast heard , but thy soul shall immediately receive transcendent joy with jesus christ . for me to live , saith paul , is christ , and to die is gain . the advantage the soul receives upon this account , made paul so much desire to depart and be with christ ; which he says is far better , phil. 1. 21. pray observe his words , he doth not say it will be gain to him when he rises again , no , but to die is gain * . i shall receive more joy , more consolation , more of the fulness of god and christ ( as if he should say ) when i die , then i can whilest i am in this body . mind that passage in 2 cor. 5. 1. for we know that if our earthly house of this tabernacle were dissolved , we have a building of god , a house not made with hands , eternal in the heavens . compare this with ver . 6. therefore we are always confident , knowing that whilst we are at home in the body , we are absent from the lord. the apostle doth not say we know when this earthly house is broken down and raised up again , we have a building with god , eternal in the heavens . ( pray consider it ) but plainly when it is dissolved , when it is turned to its dusty crums : ( we have ) that is our souls , he can intend nothing else . by ( we ) he means their better part , which he compares to an inhabiter , and the body to the house or tabernacle in which it dwels . oh what an excellent thing is the soul of man over the body . and now beloved , that the soul or better part is capable of being separated from the body , and in its seperate state from the body , capable of glorious enjoyments of god and high raptures of joy with jesus christ , doth appear most evident from that passsage of the apostle in 2 cor. 12. 1 , 2 , 3. it is not expendient for me doubtless , to glory , i will come to vissions and revelations of the lord. i knew a man in christ above fourteen years ago , whether in the body , i cannot tell ; god knoweth : such a one caught up to the third heaven . ver . 4. says , he was caught up into paradise , and heard unspeakable words , which is not lawful for a man to utter . the soul or spirit then it appears may be seperate from the body . i from this place thus argue , 1. if the soul or spirit of man be not capable of being seperated from the house of clay or earthly tabernacle , then paul might have boldly and safely have said the whole man was taken up , a soul and body together , and not one without the other , because it is impossible to seperate them : but since paul says he knows not whether in the body or out of the body , he plainly shews what opinion he was of . and then secondly , i may from what he says , reason after this manner , viz. if the soul in its seperated state from the body , be not able or capable to enjoy or take in heavenly comforts or consolations of jesus christ , paul might boldly and positively have said he was taken up in the body , because however he was caught up , whether within or without the body , he heard and saw unexpressible things ; he had high and soul-filling raptures of joy . the lord jesus promised the penitent thief that he should ( that is his chief or better part ) be that day with him in paradice . lord jesus ( saith stephen ) receive my spirit . o what a blessed thing it is to die in christ ? o what a happy estate is our friend in , the gain is exceeding great . some may say what doth a godly man gain by death ? i answer , first , they gain a glorious place , heaven , the glorious paradice of god , the mansions of glory that are in our fathers house ! who is able to conceive what a glorious place heaven is ? but then , secondly , they shall enjoy glorious company too . they shall be with jesus christ , have his company , in whose presence there is fulness of joy , and at whose right hand there be pleasures for evermore ; be with christ , holy angels , and glorious spirits of just men made perfect . o what a blessed state and condition of soul have they gained that are gone thither ! thirdly , we shall gain sweet peace . 't is not onely peace in christ ( that gods people have as their portion here ) but it shall be peace with christ . a woman that has a dear husband who is gone to sea , he is it may be in another countrey , yet she hears from him , receives tokens of love , she has much satisfaction of the stedfasteness of his love , cordialness of his affection ; in this she has peace and comfort , but alas what is this peace to that when he comes home , when she has him , enjoys his company ? o we shall see christ , enjoy him , yea lie in his arms to all eternity . enter thou , saith christ , into the joy of thy lord. that joy is too much to enter into us , therefore we must enter into that . mark the perfect man and behold the upright , for the end of that man is peace . he has peace in death , peace beyond death , yea and peace to all etrernity . and now one word more particularly to you that have lost your pastor : your loss i must confess is great ( though he hath gained hereby ) and it may be some of you are crying out , what shall we do ? beloved , you must labour for a quiet frame , strive for contentedness of heart ; 't is the lords hand upon you , 't is what he has done ; remember david , i was dumb , i opened not my mouth , because thou didst it , psal . 39. 9. 2. consider also your loss is not so great , but god is able to repair it and make it up to you , though you may not see which way it can be done , let it be your care to wait upon god ; cry to him , look up to the lord of the harvest , and patiently wait to see what he will do for you . 3. to support you under this sore affliction , consider the great shepherd of the sheep never dyes , he lives for ever ; and sure he that dyed for the sheep whose own sheep they are , will take care of them ; he will feed them and preserve them from danger , isa . 23. 1 , 2 , 3. the lord is my shepherd , saith david , i shall not want : he maketh me to lie down in green pastures : he leadeth me besides the still waters : he restoreth my soul : he leadeth me in the paths of righteousness , for his names sake . and from hence he takes courage , yea , though i walk thorow the valley of the shadow of death , i will fear no evil . oh what a blessed thing it is to have confidence in god , and to have such a shepherd ; the keeper of israel never slumbers nor sleepeth . and now to conclude one word to dear relations , and to comfort us all under the present dispensation . 1. consider death shall not seperate us long , we shall see one another again over a short time , he is gone but a little before ; let us think upon that glorious meeting we shall have ere long in the air , read 1 thes . 4. 13 , &c. i would not have you to be ignorant , brethren , concerning them which are asleep , that ye sorrow not , even as others which have no hope ; for if we believe that jesus died , and rose again ; even so them which sleep in jesus , will god bring with him : for this we say unto you by the word of the lord , that we which are alive , and remain unto the coming of the lord , shall not prevent them which are asleep : for the lord himself shall descend from heaven with a shout , with the voice of the arch-angel , and with the trumpet of god : and the dead in christ shall rise first , then we which are alive and remain , shall be caught up together with them in the clouds , to meet the lord in the air : and so shall we ever be with the lord : wherefore comfort one another with these words . what can i speak that may be more seasonable for comfort , then that which the holy spirit hath left upon record , upon that very account it will be but a little while and we shall see him again , we shall have a joyful meeting and never part more . o therefore be quieted , consider what you have heard what death is to a believer . shall not our friend go to rest ? alas he hath laboured hard , and o how sweet is this rest to him . when a man hath worked hard all day and wearied himself , how willing is he to go to bed at night ? alas he is but gone to sleep , to take sweet and quiet rest until the morning . 2. shall not we be willing he should have inlargement to be freed out of prison . alas our souls are as it were but in prison whilst we dwell here below in these houses of clay ; death as a porter opens a door into that glorious palace above he is but gone home to his fathers house , and how earnest was he to depart , that he might be present with the lord. 3. shall not he eat the fruit of his labour , he that soweth in tears shall reap in joy , those that go forth weeping bearing precious seed , shall doubtless come again rejoycing and bring their sheaves with them . 4. he having overcome , shall not he receive the crown ? paul having fought the good fight of faith , knew there was laid up for him a crown of righteousness : to him that overcometh , saith our saviour , will i grant to sit with me in my throne . even as i also overcame , and am set down with my father an his throne , rev. 3. 21. 5. and now in the last place and to shut up all , consider , uncertain is thy life , and mind ; you know not but that in a very few dayes you may go after , it will not be long be sure , and thither we all must go : for , what man is he , that liveth and shall not see death ? shall be deliver his soul from the hand of the grave ? selah . finis erata . pag. 4. l. 9. blot forth cut , p. 4. l 10. also blot forth out , p 9. l. 25 for is read it , p. 11. l. 14. blot out word , p. 15. for augustus caesar r. julius caesar , p 17. l. 2. for if r. of , p. 18. for question r. query , p. 32. l. 8. blot out and , p. 32. l. 9. for and r. for , p. 58. l. 8. blot out and consolation , which escaped in s●me copies . notes, typically marginal, from the original text notes for div a47613-e3280 * mr. clark gives us several instances how the death of the righteous hath been the fore-runner of sad and lamentable judgements : begins with methuselah before the flood , whose very name was very significant upon this account . also i lately met with a sermon of a godly minister in new england that was preached sometimes before their late calamities and miseries broke forth there , and amongst their other signs of approaching judgement , that he seemed to be very apprehensive of , he minds that of the dropping away of many holy and godly persons . oh how many able and godly preachers and others have we lost in a short space ? we may look upon it as one sad sign or symptome of approaching evil . * some probably may object the dead are not sensible of time , 't is but as a sleep to them ; they die and their resurrection to them immediately follows ; no distance of time between death and judgement the dead , and so paul's gain he speaks of 〈◊〉 might not be till the resurrection ? aasw . though it be granted death to the body is but as a sleep , yet 't is not so to the soul . but that this is not the intent or meaning of the apostle , is plain ; which i make out thus : paul plainly shews that if he did presently depart or die , it would be gain to him ; now if that which you say were true , he would have lost by death , 't is easie to see how , suppose he might live twenty or thirty years longer on earth , would not thirty years sweet enjoyment of jesus christ be worth nothing ? is not one ▪ day with god , beholding his lovely face , better than a thousand ? all know , that if he died presently , he should never the sooner obtain the resurrection , of this body , than if he had lived a hundred years longer ; this being well weighed , to die presently would have been his great loss , were not the soul in a present enjoyment of christ at death . a meditation of mans mortalitie containing an exposition of the ninetieth psalme. by that reuerend and religious seruant of god mr. william bradshavv, sometime fellow of sidney colledge in cambridge. published since his decease by thomas gataker b. of d. and pastor of rotherhith. bradshaw, william, 1571-1618. 1621 approx. 111 kb of xml-encoded text transcribed from 41 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a16614 stc 3521 estc s119290 99854497 99854497 19922 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a16614) transcribed from: (early english books online ; image set 19922) images scanned from microfilm: (early english books, 1475-1640 ; 1195:24) a meditation of mans mortalitie containing an exposition of the ninetieth psalme. by that reuerend and religious seruant of god mr. william bradshavv, sometime fellow of sidney colledge in cambridge. published since his decease by thomas gataker b. of d. and pastor of rotherhith. bradshaw, william, 1571-1618. gataker, thomas, 1574-1654. [6], 73, [1] p. printed by iohn dawson for fulke clifton, and are to be sold on new-fish streete hill vnder saint margrets church, london : 1621. reproduction of the original in the union theological seminary (new york, n.y.). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -o.t. -psalms xc -commentaries -early works to 1800. death -meditations -early works to 1800. 2004-08 tcp assigned for keying and markup 2004-08 apex covantage keyed and coded from proquest page images 2004-09 judith siefring sampled and proofread 2004-09 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion a meditation of mans mortalitie . containing an exposition of the ninetieth psalme . by that reuerend and religious seruant of god m r william bradshavv , sometime fellow of sidney colledge in cambidge . published since his decease by thomas gataker b. of d. and pastor of rotherhith . london printed by iohn dawson for fulke clifton , and are to be sold on new-fish streete hill vnder saint margrets church . 1621. to the right worshipfvll and religiovs the lady grace darcy , encrease of all spirituall grace and true comfort here , with assurance of eternall glory and happinesse hereafter . good madame , these holy and heauenly meditations were by the author of them at first conceived upon occasion of the decease of that religious gentleman , of blessed memory , your deare father , under whose roofe hee then lived . since which time it hath pleased god to giue you further occasion of meditation in this kind , ( not to mention the losse of the author himselfe , which i well know , very feelingly affected you ) by renting from you as it were the one halfe of your selfe , that worthy knight , that was one flesh with you while he lived , and continueth one spirit with you notwithstanding his decease . it hath pleased god thus by sundry crosses successiuely to exercise his graces in you , and to preach that vnto you by reall , and those domesticall , ( i may well so call them ) sermons , that this discourse and treatise mainly tendeth unto . neither ought it at all a to dismay or discourage any of gods children , when they shall consider , how it pleaseth god to follow them with crosses , either in this kinde , or any other . b it is for our good , that we be trained up in the schoole of afflictions . the spirit of god pronounceth them c blessed , that are corrected and instructed . and the very heathen themselues haue held them d unhappy , that had never tasted of any unhappinesse . happy are wee that ever wee came into this schoole , so be wee proue not truants in it , but c come better out of it then wee came in . now this how it may be effected , this blessed servant of god now with god , having long beene experienced , and well profited therein , doth from the spirit of god speaking by moses the man of god , here manifest . in regard whereof i haue the rather made choice to addresse that to your ladieship , which your wel-deserving both of the author and his issue doth otherwise giue you good interest in , and a just title unto . and so wishing unto your selfe , and all other that shall make use of it , that benefit by it , that by the author was at first entended in it ; with thankfull acknowledgement of your great loue and kindnesse shewed both to him while hee lived , and to his poore widow and fatherlesse ones since his decease , i take leaue , and rest your ladieships to be commanded in the lord tho : gataker . a meditation of mans mortalitie . a godly meditation on psalme 90. a prayer of moses the man of god. this psalme is a meditation of mans mortalitie : an argument that all of vs haue most feeling occasions to thinke of , and to be affected withall . this meditation is conceiued in the forme of a prayer , as is expressed in the title ; and is apparent by the psalme it selfe : for the prophet directeth his speech vnto god ; and therein teacheth vs ; that our meditations , and thoughts , and affections in and about this argument , should be holy and religious , such as are fit to be presented to god himselfe . and that in our meditations hereof we should withdraw our selues into the presence of god ; and as it were in a speciall manner make him acquainted with them : for this is a meanes to reape found and true comfort thereby . the author of this meditation was moses , as appeares also by the title ; howsoeuer some vpon no good ground suppose , that it was a psalme of dauid made in the person of moses . and albeit it be not set downe or mentioned in any other of moses his workes ; yet that no whit hindreth , but that it may well be his , as all circumstances in it doe well fit thereunto . neither indeed had any man after moses more cause to meditate on this argument , and to be throughly affected therewith . now moses the author of it is here described to be the man of god : that is , a speciall and more then ordinary seruant of god. so that it is as if it had beene said ; that famous and renowmed seruant of god was in manner as followeth , affected with the consideration of mans mortalitie ; and vpon the same penned this psalme , that other of gods seruants might learne of him , how in like manner to be affected therewith . whence we learne : 1. that euery true seruant of god hath and euer shall haue iust cause to meditate of , and in most feeling manner to be affected with the consideration of this matter . yea , the greater and more worthie seruant of god one is , the more deeply will he be affected therewith . 2. that this is a part of our speciall seruice , wherein we shall shew our selues to be men and women of god in a speciall manner , to meditate seriously hereon , and to be affected herewith ; as the neglect thereof is a speciall signe of one that is no man of god. 3. that the seruants of god herein had neede not onely of generall rules , but of speciall patterns and directions , how and in what manner to be haue themselues in this consideration ; least on the one side they be swallowed vp in the gulph of despaire , or on the other side encouraged and hartned on to prophanenesse , making that cursed and damnable use thereof , that epicures use to do , saying , let vs eate and drinke ; for to morrow we shall die : let vs be merrie while we may . the psalme it selfe consisteth of 1. a preface . 2. a complaint . a petition . in the preface , the prophet prayseth god : and by praysing him laboureth to moove god the rather to hearken unto the complaint and petition , that afterwards he is to make . and indeed this is a speciall meanes to make our complaints to be regarded of god , and our petitions graunted , when in the making of them , we shall bring hearts possessed with the loue of god , and our mouths filled with his prayse . for there is no true child of god , be his soule neuer so deeply possest with sorrow and plunged in misery , but he shall finde arguments of the prayse and glory of god in the very middest of his misery . neither will god find mercy to be mooved with their complaints , nor regard their requests , that in the apprehension of their miseries haue no hearts to conceiue , or mouths to utter his prayse . so that would we mooue the lord to compassion in our misery , and to graunt our requests ? let us in the first place stirre vp our hearts , to consider gods goodnesse , and prayse , and to manifest the same in the middest of all gods iudgements ; els it will nothing boote us to begge , or to complaine . those therefore that in the sense of their misery , can finde no true and heartie matter to prayse and glorifie god , though they should rend the heauen with their cryes , and beg and aske from morning to euening , yet cannot looke to receiue any comfortable answer at gods hands . so that herein we should examine our hearts and affections . for looke with what measure of the loue of god , and of the acknowledgement of his goodnesse they are replenished , in that measure may we hope that the lord will hearken vnto us . the prophet prayseth the lord 1. for his goodnesse towardes his people . 2. for his worthinesse in himselfe . in the first he manifests his thankfull minde to god for his kindnesse passed ; in the other his hope & confidence in god for the time to come . vers . i. lord , thou hast beene our dwelling place in all generations . in this first part , the prophet acknowledgeth , that god at all times , and in all ages hath had a speciall care of his saints and seruants , to prouide for them all things necessary for this life ; for vnder the name of dwelling place , or mansion house , the prophet vnderstandeth all helpes and comforts necessary for this life , both for maintenance and protection . for the use of such houses was wont to be not onely to defend men from the iniurie of the wether , and to keepe safely , within the walls and vnder the roofe , all other things necessary for this life ; and to be a place of abode , wherein men might the more commodiously prouide for all other things necessary , and walke in some calling , profitable to their neighbour , and to the glory of god : but also to protect them from the violence of bruit beasts and rage of enemies . now the prophet herein seemes to note a speciall and more immediate prouidence of god toward himselfe , and the people of god : ( for of all kind of people they seemed to be most forsaken and forlorne : ) that whereas the rest of the world , seemed to haue their habitations & mansions rooted in the earth , and so to dwell vpon the earth ; to liue in citties and walled townes in all wealth and state ; gods people were as it were without house and home . abraham was called out of his owne country , from his fathers house , where no doubt he had goodly buildings , and large revenues , and was commanded by god to liue as a forreiner in a strange country , amongst sauage people , that he knew not ; and to abide in tents , boothes , and cabins , hauing little hope to liue a setled and comfortable life in any place . in like manner liued his posteritie , isaac , iacob , and the twelue patriarks , wandring from place to place , in the land of canaan ; from thence translated into the land of egypt ; there liuing at courtesie , and as it were tenants at will , and in such slauery and bondage , that it had beene better for them to haue beene without house and home . after this for fortie yeares together , ( at what time this psalme was pen'd , ) they wandred vp and downe in a desolate wildernesse ; remoouing from place to place , and wandring as it were in a maze . so that of all the people of the earth , gods owne people had hitherto liued as pilgrimes and banished persons , without house or home . and therefore the prophet here professeth , that god himselfe more immediately by his extraordinary prouidence , for many ages together had protected them , and beene as it were a mansion-house vnto them ; that is , the more they were depriued of these ordinary comforts of this life , the more was god present with them , supplying by his extraordinary and immediate prouidence , what they wanted in regard of ordinary meanes . the due consideration of this point may minister matter of great ioy and comfort to such children of god as are thoroughly humbled with the consideration of mans mortalitie in generall , or of theirs , that they relie and depend vpon in speciall : and it may serue as it were for a bottome , and for brinkes to keepe their sorrow within bounds and compasse . for surely this cannot but bee a meanes of great sorrow and trouble of minde to them that liue and depend vpon others , ( especially when any feeling occasion shall be offred vnto them ) to consider the mortalitie of these that they depend vpon , and from whom they receiue the comforts and meanes of this life , upon whose life and breath , vnder god hitherto they haue enioyed their mansion , or dwelling places . neither can it be lesse sorrow and trouble for these vpon whom others depend , to consider their owne mortalitie , when they shall haue wife and children , or any other depending vpon them , liuing and breathing as it were by them ; it cannot i say , but goe neare their hearts , if they loue those that are vnder them , to thinke , that they are but mortall and frayle flesh , that they know not how soone they shall be called from them , and that then they shall leaue them destitute of those comforts and helps which now they haue by them . sorrow herein , especially when by the hand of god we shall be called to thinke of our mortality , can hardly keepe it selfe within bounds and compasse . but if we could meditate of that which the prophet here speaks , it would support and vphold vs , and keepe our feares and sorrowes within bounds and compasse . hence then we are to learne : 1. that god is in all those meanes and comforts , and stayes that we haue in this life : that we should not liue in any dwelling place , vnder any person with any comfort or content , were it not by the prouidence of god , and such a prouidence as gods childe shall ( if he rouse vp his thoughts ) haue such a sence and feeling of the same , that he shall see and feele god in the meanes : and shall acknowledge , that though he haue had a house to dwell in , and other helps of this life , yet they are nothing without god , that it is he indeed that is his dwelling , his liuing , his maintenance , &c. 2. that the more that god withdraweth these meanes from his children , the poorer and more vncertaine their states are in their houses and farmes , or places of abode , the more shall they find the lord to be himselfe all these vnto them . for his prouidence herein is neuer more felt then when they are most destitute of all outward helps and meanes . 3. this is a doctrine of comfort , not onely in regard of our selues , but of those we shall leaue behind vs. euery man cannot leaue his wife or children , or seruants houses to dwell in , though they desire and endeuour it neuer so much . yet this may be a ●ay vnto vs , and may moderate our griefes herein , that god himselfe is a dwelling house vnto all 〈◊〉 ; and certainly will prouide for all his , whatsoeuer shall be needfull and the more destitute and forlorne we leaue them , when through mortalitie we shall be taken away from them , the more he will be an habitation and mansion house vnto them ; which is a surer house then any of our houses of stone and clay : and this we may be sure to leaue our wiues and children , if they be gods. 4. the more experience we shall haue of this good prouidence of god , the more let vs be readie to giue the prayse and glory thereof to god : and shew our selues in our deepest thoughts of mortalitie to be such as yet do acknowledge god to haue beene in all ages an habitation vnto his , and at all times vnto vs. 5. let vs delight onely in this mansion , which we cannot let nor loose : which will not leaue vs , when we leaue this world , but will abide by vs for euer . vers . 2. before the mountaines were brought forth , or euer thou hadst formed the earth ; euen from euerlasting to euerlasting thou art god. the second argument of gods prayse is from his worthinesse and excellencie of himselfe ; that he is a god eternall and immutable ; one that euer hath beene , and euer shall be the same ; in whom there is no alteration , nor shadow of change . he was god before the mountaines were brought forth , yea , before the earth was made , and he will be god for euer and euer : and those properties and qualities that are in him ; were euer in him , and will be in him for euer and euer . this prayse of god doth fit that present argument which the prophet hath in hand : and tends to moderate and keepe in compasse immoderate sorrow that may arise either from the consideration of our owne mortalitie , or the mortalitie of any other . for that , notwithstanding the changes and alterations that we see in the world , that may discourage vs , and breede distrust and diffidence in vs , yet , if we be the true children of god , we haue had a true feeling and sence of his loue and speciall prouidence ouer vs. and if we haue once felt it indeed , there is no cause but to hope for the continuance thereof . for as he is an eternall god , so his loue is an eternall loue ; it was before all worlds , and shall be for euer and euer . is therefore the hand of god vpon thee ? dost thou see and feele thy selfe to be mortall ? dost thou see those thou dependest vpon to be such ? what ? dost thou thinke therefore that god that did loue thee , and that in his loue raised vp these and these meanes for thee , is mortall also and mutable ? no : though he change and alter the meanes , and therby would haue thee to feare and tremble before him ; yet doe not thou for all that despaire ? be thou still the child of god : let no changes either threatned or effected change thy minde and affection to god : and though god shall for a time humble thee , and seeme for a time to thrust thee from thine house , and all comforts of thy life , to make thee to know thy selfe ; yet his affection is the same to thee that euer it was ; it can no more change then he doth change . and therfore as god out of his eternall loue hath heretofore beene good vnto thee , so be thou assured , that out of the same loue he will continue so to be in the midst of all changes and alterations whatsoeuer . the particular description of gods eternitie and immutabilitie fitteth this place and argument . what more firme then rockes and mountaines ! what more stable then the earth that neuer remooues out of his place , nor moues in his place ? yet that god , which is eternall , which was before they were made , is more immouable then they . the greatest mountaines vpon the earth , yea , the earth it selfe shall sooner be mooued and remoued , then he , not onely in his nature , but in his affection and disposition . and though wee had neuer such certaine dwelling places in this world , though our houses were built vppon the firmest rockes and highest mountaines ; yet wee should not be sure , except the lord himselfe bee our dwelling place . our confidence in such places is nothing without him . what sayth the lord by his prophet to the edomites , obadiah 3. 4. the pride of thy heart hath deceiued thee thou that dwellest in the clefts of the rocke , whose habitation is on high ; that sayth in his heart , who shall bring mee downe ? whereas if the lord bee our dwelling house , we are sure and safe . for hee is a rocke , a castle , a fort , a secret place to all his . vers . 3. thou turnest man to destruction , saying , returne , ye children of adam . his complaint is to god , as to the author of our mortalitie : and that mortalitie which is from god he setteth forth . 1. by diuerse comparisons , 2. by the cause that moueth god to make man see such mortalitie . in the first place the prophet conceiueth of god as of a potter , that hauing of dust tempered a masse and framed it into a vessell and dried it , doth presently , within a minute of an houre after , dash it againe in peeces , and beat it to dust , in passion as it were speaking vnto it , get thee to the dust againe . the word here translated destruction , signifies a beating , or grinding , or pounding of a thing to powder . and the prophet seemes to allude to the third of genesis , where god speaks of adam , dust thou art and to dust thou shalt returne , as if he should say : o lord , thou that hast made and framed man of the dust of the earth , thou beatest him to dust againe : and as thou madest him by thy word alone , so with thy word thou suddainly turnest , and beatest him againe to dust ; as a man that makes a thing , and presently marres it againe . hence we learne : 1. that as it is god by whom we liue ; so it is he by whom and whose meanes we die : by what meanes soeuer men come to their ends , whether by a timely or vntimely death , god hath the maine stroke . the sword that takes away our life , must goe out of his mouth , before we can die . it s hee that sayth , returne , oh sonne of man ! before a man can returne to dust . so then let vs not so much regard the threats and brags of men : but let vs that feare death , feare the lord that gaue life . for he onely quickneth , he onely killeth . 2. he doth it with a word , against which is no resistance , when that word is once come out of his mouth , it is not all the dyet physicke , & helpe , and prayers in the world that can saue the life , and this he can doe suddainly , in the twinckling of an eye . and therefore we should , as wee loue our liues , feare him , and take heed how we offend and displease him , that can with a word turne the strongest man into dust . 3. the style that god giueth to man , when he calleth him out of this world , is the child of adam , and of dust : as if he said ; thou art but the child of dust ; of dust thou art made ; thou art sprung from them that were but dust , and which are all turned vnto dust ; goe thou also to dust . so that we should thinke seriously of the matter that we are made of , and be humbled with the consideration thereof ; and herein iustifie the lord in his dealing . for why may not he that hath made vs of dust , turne vs againe vnto dust ? and this should teach vs to take heed how wee place our maine and principall hope in man , who is but the child of dust , who must returne to dust as soone as god calls him , and bids him returne . 4 this sheweth the absolute power which the lord hath ouer these bodies of ours . a potter hath not more power ouer the vessell of clay that he maketh . which as it should teach vs to take heede how we murmur and repine against god for ought he doth in this kind : so it should likewise admonish vs , to use our bodies whilest wee haue them , and before wee and they returne to dust againe , to his glory ; that so from dust they may be raised againe by him to immortalitie . vers . 4. for a thousand yeares in thy sight are but as yesterday that is past , and as a watch in the night . the prophet sheweth further in this part of his complaint , that god doth as it were suddainly raise vp a man and breake him againe , because that in his eyes a thousand yeares are but as yesterday that is passed ; and as a watch in the night . now if it be so with god in regard of his eternity , that a thousand yeares are but as yesterday , and the fourth part of a night ; then surely in his eyes the life of man , though he should liue to threescore and ten , is but short ; as short as if a man should make a thing , and marre it within a quarter of an houre , yea , in the very same minute or moment almost . hence we learne . 1. not to measure length of time by the time we spend here , though wee were sure to liue till eightie or a hundred yeares , but to measure it by gods eternitie ; to consider what it is in respect of god , and of theirs that liue with god , and are in grace and fauour with him . for surely when they haue enioyed his presence a thousand yeares in all blisse , they are no whit then weary thereof , nor is it but as if they had beene with him but an houre . 2. this is a terror to the wicked , for though they be a thousand yeares in hell , yet with god it is but as yesterday . which shewes the extreame folly of them , that for a little pleasure in this life , which is so vncertaine , and so momentary , do so little regard eternall woe . 3. the consideration of this should perswade that god hath made vs for another end then to liue here . for we may not thinke he would with such endeuour make man in his owne image , to destroy it suddainly againe , and to no other purpose ; but he destroys man , and makes him returne to dust againe , that he may translate him to another condition of life . and therefore our life here is but a way to another . vers . 5. thou carryest them away as with a floud — the prophet hauing before shewed what mortality god hath subiected the sonnes of adam unto : how he doth make them , and as it were the same day , yea , the same houre that he hath made them , marre and destroy them againe , a thousand yeares in his sight being as yesterday , or but as it were the eyghth part of a day . he proceedes now to set forth this condition of man more plainly by three comparisons . in the first comparison , he resembles him in respect of his life to those things that are violently carryed-away in an invndation . as we see in great and extraordinary floods & invndations , all that is in the way , beast and cattell , and all that are within the force of the streame are carryed violently away ; so it is with man : god doth as it were set open certaine flood-gats against him , and by violent streames and inundations of waters , as it were , he sweepes him away . for ( as he shewed vs before ) the time that we liue here , though we live more then the ordinary period of mans daies is with god but a very short time , but as a watch in the night , the fourth part of the night . it continually flowes , and flowes faster , swifter , and with greater violence then the strongest streame ; and it carryeth vs with it ; and the course thereof wee cannot stay , no more then the ebbing and flowing of the sea , or the courses of the sunne and moone . against this streame we cannot swimme , but the more we shall striue against it , the faster we shall be carryed away with it . hence the prophet teacheth vs. to meditate seriously of the swift passage of our dayes , how our life runnes away like a streame of waters , and carryeth vs with it ; our condition in the eyes of god , in regard of our life in this world being but as if a man that knowes not how to swimme , should be cast into a great streame of water , and headlong carryed downe in it , so that he may sprawle sometime , lift vp his head or his hands , cry for helpe , catch hold of this thing and that for a time ; but his end will be drowning , and it is but a small time that he can hold out , but that as it carries him away , so it will swallow him vp . and surely our life here if it be rightly considered , is but like the life of such a person , as is violently carryed downe a streame . all the actions and motions of our life , and for it , are but like vnto the striuings and struglings of a man in that case : our eating , our drinking , our physicke , our sports , and all other meanes , they are but like his motions , that is violently carryed downe the streame : when we haue done what we can , die we must , and be drown'd in this deluge . the use of this consideration may be to teach us . 1. the vanitie of men , that thinke here vpon earth , to build them euerlasting habitations , and neuer to be remooued ; and that trouble their minds about nothing but how they may get sure houlds and tenures here . alas what vanitie were in this man that is carried down a violent streame of water , that hath no hope to recouer himselfe , but is sure , howsoeuer for some small time hee breathes and hath his sences , to bee drowned out of hand , yet whilst he breaths and hath his sences , to be thinking , and fore-casting of building of houses , of purchasing lands , of planting orchards , and of prouiding this thing and that thing for his use for fortie or sixtie yeares to come . 2. this should teach vs in the want of the meanes of this life , for our selues and posteritie , to be content to take it lesse to heart , then worldly and couetous persons vse to doe . who in feares and distrusts in regard of the time to come , how they shall doe when they are old and not able to worke , how they shall liue when such and such friends be gone , how their children shall do when they are dead ; many times in the abundance , for the present , of those things which others before their eyes doe want , liue most miserably and vncomfortably , yea , a life worse then death , and that onely for thinking of the time to come , whereas if these persons would thinke how mortall they , and their children are , how short a time they haue to liue here , how they are carryed away as it were with a flood , they and their children , and all else , these matters would neuer so much run in their heads , neither would they vexe and trouble themselues and others so much about them as they do : but now we dreame of immortalitie in this life , and put from vs as much as we can the houre of our death , so liuing and desiring to liue here , as if we should liue euer here , or there were no liuing els where . were not they starke mad that seeing their children carried away with a flood , strugling and breathing in the waters for life , and readie to be drown'd , and no hope of pulling them out , would be carking and caring , and vexing themselues , how they should prouide for them ? nay , let christians , seeing their liues are so short , here comfort themselues in their wants and their childrens , and labour so that small time they haue to liue , that after this short and transitorie life , they and their children may liue eternally in heauen . — they are as a sleepe . — the second comparison followeth , wherein the prophet compares the life of man & all the pleasures and sorrowes accompanying the same to a sleepe . alas , what sooner passeth away ? what is easier broken off then sleepe ? how short also are the pleasures and sorrowes that are in sleepe ? surely the whole state and condition of a man in this life is but like the state and condition of a man in sleepe : all things fall out so like in either . our life may be compared to sleepe in foure respects . 1. in regard of the shortnesse of it . 2. in regard of the easinesse of being put out of it . 3. in regard of the many meanes to disquiet and breake it off . 4. in regard of the many errors in it . for the first three ; sleepe is but short : and the sweeter it is , the shorter it seemes to be . and as it is but short of it selfe , though it should last the full swinge of nature : so the soundest sleepe , is easily broken ; the least knock , the lowest call puts men out of it ; and a number of meanes and occasions there be to interrupt and breake it off . and is not it so with the life of man ? is not the longest life short ? is it not the shorter , the sweeter and fuller of contents it is ? and is it not easily taken away ? are there not many meanes to bring vs vnto our ends ? euen as many as there are to waken vs out of sleepe ? for the fourth , how many errors are we subiect to in sleepe ? in sleepe the prisoner many times dreames that he is at libertie ; he that is at libertie , that he is in prison ; he that is hungry , that he is feeding daintily ; he that is in want , that he is in great aboundance ; he that abounds , that he is in great want . how many in their sleepe haue thought they haue gotten that , which they shall be better for for euer , and when they are even in the hope of present possessing some such goodly matter , or beginning to enioy it , or in the midst of their ioy , they are suddainly awaked , and then all is gone with them , and their golden fancies vanish away in an instant . so for euill and sorrow as well . and is it not just so in the life of man ? whose life passeth sooner away or swifter then theirs that haue most comforts and sweetest ? whose life is longer then theirs in seeming , that liue least at ease ? who are ordinarily more bound , more in trouble , haue greater vexation , and disquiet , then those that haue most libertie and aboundance ? who are freer and more at libertie , and want least , then they that haue least ? how ordinarie a thing is it for men in the most aboundance to bee least satisfied ? and in the poorest cottage to find the greatest content ? and how suddenly are men even as if they had beene in a dreame cut off from all their hopes , all their delights and pleasures , that in this world they enjoyed ? the use hereof then is ; 1. to teach vs , to account of the things that meerely concerne this life , the profits , the pleasures , the honors of it , but as of dreames ; such as are transitorie , and passe away as a sleepe , that we can haue no certaintie or assurement of , but such as we may be depriued of even as easily , as we may be broken of our sleepe . 2. to watch and take heed how we looke to place any setled comfort in this life , or the things of this life . for we shall find as many errours in it and the things thereof , as we doe in sleepe . men may fancie this and that , but the issue will be nothing : no more then of him who going to bed hungry , dreames he eates , &c. 3. this should teach christians not to enuie , and malice the comforts , honors , and prosperity of wicked men : for they are but as dreames : thou hast much cause , hast thou not ? to enuie a poore man , that he should fare daintily in a dreame . 4. it should make vs thinke the lesse of the sorrowes and miseries of this life , that either our selues or others endure . our selues here are but as a sleepe . the sorrowes that we endure here , especially for righteousnesse , are but as a dreame . our sleepe will soone end , and our sorrowes will end with them , and wee shall see that we were but deluded herein . 5. neuer to thinke that we doe the actions of men that are truely waking , but when we doe the actions that concerne the life to come , where we shall euer watch , and need no sleepe ; where wee shall euer reioyce , and neuer be deluded . — in the morning they are like grasse that groweth . vers . 6. in the morning it flourisheth , and groweth vp : in the euening it is cut downe , and withereth . the third comparison followeth , wherein the life of man is compared to grasse . that as it is with grasse ; a man shall see it flourishing in the morning , and the same day cut downe and withered ; so is man ; this day flourishing and lustie , and to morrow laid in the dust ; nay , as it were in the morning well , and before night hee and all his strength and glory vanished and gone . 1. the consideration of this should teach men in the midst of all their glory and state in this life , to thinke what a fading thing it is , how soone it is cut downe and withered . and therfore we should take heed , how we set our hearts vpon these transitorie things : for , as medowes , when they are most pleasant , and fullest of varietie of flowers , they are then sodainly cut downe , and all the beautie of them vanished ; so it shall be with all things that in this world wee delight in , whether life , or honor and riches , though a man flourish neuer so much in them ; yet as it were the same day , they shall be taken from him , and he from them ; and then their hearts will be as gone with them , that had their hearts before set on them . let vs therefore learne to set our hearts vpon another life , and the things thereof : and then we shall be sure neuer to loose that we loue . and let vs striue to be plants in gods house , liuing plants , trees of righteousnesse , planted by the rivers of his sanctuary . and then wee shall neuer be cut downe : our leaues shall neuer fall , our branches neuer wither . 2. let vs learne so to loue this life , and all things of this life , as matter that we must part with , that we haue no lease or assurance of for one day . and where god makes them instruments of comfort and helpe vnto vs , if we enioy them day after day , let vs blesse god for it , and count euery day that he lends vs , & euery blessing that he bestowes vpon vs day after day , an aduantage vnto vs more then we deserue . 3. let vs euery morning , fit and prepare our selues for cutting downe . though we be neuer so lustie , and flourish neuer so much , yet let vs consider , that wee are but as grasse ; and though this morning we flourish , yet before night we may be cut downe and withered ; and all our glorie and comforts lie in the dust . it were well with vs if we so liued , that when death shall come to cut vs downe , we could not say , i little thought that i should die so soone . and for others whose liues are deare vnto vs , and whose deaths may bee a judgement vnto vs ; let vs so set our sinnes before our eyes , that they may be a meanes to worke in vs an holy and religious feare of their death , in the midst of these comforts and contents wee receiue from them ; and how strong and flourishing so euer wee shall see them in the morning , yet let vs thinke with feare , that before euening they may be cut down , and we may loose them , and all the comforts that depend vpon them . vers . 7. for we are consumed in thine anger ; and by thy wrath are we troubled . hitherto the prophet in his complaint hath set forth by comparison , what great mortalitie god hath brought vpon the children of adam . now here in this verse he sheweth the cause thereof ; the anger of god. adam and all the sonnes of adam haue offended him : and therfore he hath brought this universall mortality and deluge upon man. and this anger of god hee sets forth ; 1. by the cause . 2. by the greatnesse . concerning the anger of god , wee must not thinke , that it is a perturbation of minde in him , whereby he indeed fretteth , and is vexed within himselfe , as men use to bee , whose wrath and anger doth ordinarily more hurt & torment themselues , then those they are angry withall . but it is in god an holy and just disposition , to inflict deserued punishment upon his creature . though god therefore haue absolute power of his owne free will to destroy the creature which hee hath made without any cause , yet he doth not destroy man without some speciall cause , and motiue therevnto . and this cause is not a pleasure and delight , as though it should be a sport and pastime of god to make and marre so excellent a workmanship of his owne ; as it is with children to kill flies , or huntsmen to kill wild beasts . neither is any speciall profit , or use , any cause thereof ; as it is the cause , why husbandmen cut downe grasse , not that they are angry with it , or that they place any delight in so doing , but for necessary use and benefit . but the true and immediate cause is anger ; that which is the cause of mortalitie in war. god hath beene prouoked by vs. and as a mightie king being prouoked by his subiects , nothing followeth but death ; so is it with god. 1. hence then we learne to labour to see , and behold the wrath and anger of god , in sicknesse , distresses , old age , death , and in that mortalitie that we see in this world ; and vpon speciall occasion to acknowledge it . and it should teach vs , to feare and tremble before him , and to take heed , how we farther prouoke him to wrath . 2. we should admire the goodnesse and grace of god , that his wrath being so universall vpon all the sonnes of adam , yet in this wrath he should remember mercy , and raise those againe to life , even to eternall life , that in anger he hath wounded to death . 3. we should labour more to see the wrath of god in our accursed estate after this life . god doth but play with vs , as it were , in taking away our liues here . and if the first death be such a signe thereof , what a signe therof is it in them in whom there appeare fearefull and prodigious fignes of the second death , which is eternall , wherein a man shall for ever die , and yet neuer be dead . vers . 8. thou hast set our iniquities before thee ; our secret sinnes in the light of thy countenance . that wrath of god from which proceeds mortalitie , and all the troubles and calamities and alterations of this life that attend vpon the same , is set forth here ; 1. by the cause , 2. by the greatnesse of it . the cause is the remembrance of our sinnes not knowne onely but secret . whence we learne , that 1. it is sin , that first kindled that fire of gods wrath , whereby we are consumed on this wise . god is not angry with his creatures for nothing . but there is a just cause of that wrath of god , from whence proceedes the mortalitie of mankinde . yea , the greater and more infinitely wise the maiestie of god is , the greater must that cause bee that prouoketh him to wrath . it s weaknesse to be prouoked with a small matter : weaknesse nor no propertie of weaknesse can befall the almightie god. sinne therefore , whatsoeuer it is , can be no small matter , no trifle , that prouokes the infinite maiestie of god to wrath , and to such a wrath as hath such deadly effects . the use of this then is . when we see any signes of gods displeasure in the world ; ( as which way almost can wee turne our eyes but we see it ? even the very prints of death , how his footing is in euery towne , yea , in euery house ? ) presently to thinke of sinne , and the greatnesse thereof , and to make it a meanes to make vs haue it in great detestation , in whom soever it is . 2. it is our sinnes that haue prouoked god to this wrath . it was not the sinne of angells , that made god thus angry with mankinde : nor the sinne of any particular persons that made him angry with them all . but it is our owne sins , that haue done this : all of us , euery mothers sonne haue our parts , and haue joyned hands in prouoking the lord to bring this universall mortalitie vpon the world : the true use therefore , that we are to make of this , is not so much to thinke of sin in generall , or of this or that bodies sinne , when wee see the generall judgements of god ; but to see and looke after our owne sinnes , wherein we haue trespassed against god , and broken his law ; and not rest till we haue found them out . especially when the lord by any speciall judgment shall come neerest vnto vs ; ( as the lord hath lately to this family : ) if we hereupon doe not make a speciall inquisition after our sinnes , and so by repentance make our peace with god , wee haue cause even euery one of vs to feare a greater stroke , though this hath made many of our hearts to ake . 3. they are not onely our greater sinnes , that haue prouoked god ; but all our sinnes , great and small ; not our publicke onely , and knowne sins , but our speciall and hidden ones ; euery one of them hath his part herein . and if wee will not haue this wrath of god to pursue vs eternally , we must learne hence , not onely to hate and forsake our greater sinnes , and to repent of those that are great and notorious , but even of our smaller sins , of our lighter vanities also . yea , herein we should not content our selues with leauing those sinnes which other and our selues knowe to bee sinnes ; but we should seeke after our secret and hidden sins , whither there be not some sinnes in vs that we nourish in our selues , and know not to be sins . and to this end , we should diligently search into the law of god , and not be at rest till wee haue taken notice of them : and giue no leaue of continuance to any the least sinne , but hate and forsake all . 4. that all our sins are present before god. our great , our small , our knowne , our secret sins , they are all in his presence , they are before his eyes , he knowes them , he sees , and beholds them . this should make vs the more afraid & ashamed to sinne ; because there is no sinne how secret soever , but we doe it in the face of god , he looking on . a seruant that hath any grace or loue in him , whatsoeuer he may do behind his masters backe , yet he will not doe that before his masters face which may prouoke and displease him ; many things he doth priuately , that if he thought they would come to his masters knowledge , he would not doe them : but there is no sinne ever so secret , though committed in our closet , yea , though in our owne breasts onely , but he knows it , and sees it , and beholds the committing of it . further , this noteth the hay nousnesse of all sin . for those trespasses that are committed before the face of a gouernour , are accounted contempts . so is euery sinne committed ; it is committed in the eare and eye of god : and is therefore the more grieuous and odious . 5. god needs no other light to discerne our sinnes by , but the light of his owne face . it peirceth through the darkest places : the brightnesse thereof enlightneth all things , discouers all things . so that the sins that are committed in deepest darknes , are all one to him as if they were done in the face of the sunne . for they are done in his face , that shines more , and from which proceeds more light then from the face of the sunne . so that this , it ought to make vs the more feareful to offend , hee sees vs when we see not him , and the light of his countenance shines about vs , when we thinke our selues hidden in darkenesse . 6. they are not onely then in his sight when they are a committing , and whilst the deed is doing ; but euer after , when the act is past and gone , and forgotten , yet then is it before the face of god , even as if it were in committing : and how should this make vs afraid to sinne ? when our sinnes are not onely in his sight while they are a committing , but so continue still for euer after they are past and done . 7. gods sets our sins before him ; this shewes he is so affected with them , hee takes them so to heart , that he doth in a speciall manner continue the remembrance of them . as those that hauing had great wrong , will store it vp , or register it , or keepe some remembrance of it or other , least they should forget , when time shall serue , to bee quit with those that haue wronged them ; so doth god , and his so-doing is a signe , that he takes our sins deeply to heart ; which should teach vs to feare the more how we offend him . when god in any judgement of death , or sicknesse , or losse of friends shewes his wrath , wee should thinke and meditate of this ; especially when he comes neerest vs , now the lord lookes vpon my sinnes ; they are now before him ; and wee should neuer rest till wee had by repentance moued him to blot them out . yea , to this end we should our selues call them to remembrance . for the more we remember them , the more god forgets them : the more wee forget them , the more god remembers them ; the more we looke vpon our selues , the more he turneth his eyes from them . and this also we are to manifest and acknowledge , as here moses doth vnto god himselfe by prayer . vers . 9. for all our dayes * goe backe againe in thy wrath . — hitherto of the cause of that wrath of god which moueth him to smite the world with such mortalitie . now here he further sets forth the same by the effects and degrees thereof in respect of that present argument he hath in hand . 1. that our dayes doe as it were goe backward in his wrath : that whereas god gaue vs being to liue , our life and our being is nothing els but a going backward as it were to death , and to nothing . euen as if a stranger being suddainly rapt and carryed the mid way to his home , where are all his comforts , he should spend all the time that is behind , not in going forward to his home , but in going backward to the place from which he was suddenly brought . all the sonnes of adam as soone as they haue being and liue are brought suddenly a great part of their way : and whereas they should goe forward and liue longer and longer , they from their first beginning to liue goe backward againe to death , and to nothing . this is the summe in effect with that which the lord sayth in the beginning of the psalme , thou bringesi man to destruction ; saying , returne againe ye sons of adam : as if he should say , thou makest a man , and when he is made , hee in thy wrath doth hast to nothing else , but destruction , and to bee marred againe . thus doe our dayes as it were goe backward , and wee in them returne from whence we came . our lesson then hence is this . that our life in this life is nothing els but a returning backe againe vnto death . euery man , whilst he is here , walkes to the house of his graue ; and though he bee a little longer in going backe vnto the earth , then he was comming from it ; yet he doth nothing while he is here but goe backe to it . yea , our dayes passe away in such a manner , as if a man , being a childe should suddainly bee made a man ; and after that should presently goe backe againe , and bee a child . so that though we haue here some time of growth and strength ; yet the more wee grow in strength and yeares , the neerer we draw still to the place from whence we came . in so much that there be none of vs but are neerer to our end to day then yesterday , and this houre then the houre that is past . and though some walke backward more slowly somwhat then others doe ; yet all goe one way ; and no bodie knowes how swiftly , or how soone he shall come to his end . the use hereof . 1. this should teach vs euery day to meditate and thinke seriously of our death , and the graue . it is the place that wee are continually trauailing unto . all the dayes and yeares we liue , goe backward as it were with us , and carry us backward thither . so that which way soever our faces are , we moue and goe thitherward . since adams fall all men are condemned and adjudged vnto one death at the least ; and our life here is nothing else but a going to the place of execution . how then should we not thinke of our end ? is it possible for condemned malefactors , whilst they are going to the place of death , to forget wher-about they go ? and yet though all our life bee nought else but a leading to death , yet ordinarily nothing lesse troubles our minds ; and we so liue , as if death should neuer come neare vs , or we it . nay , though we see many both neare vs and farre off vs die before vs , and wee know that our condition is the same ; yet we lay it little to heart , as if wee alone were exempted from the common condition of all adams issue . 2. this should teach vs also , whilst we do liue here , to behaue our selues in that manner , that wee may die with comfort . and this should bee it that in this life should most trouble us , and about which we should most beat our braines , how wee should so die that wee might eternally liue . but alas that which runs altogether in our minds whilst we liue here , is about the meanes of our living here , how we shall doe for this yeare and the next , and the other yeare after that ; and how our children should do after us : never taking thought for the maine : which is as if parents and children being altogether drawne vpon a sled , or carryed in a cart , for diuers dayes to execution , and the meanes of this life being left them onely for this end , to bring them thither ; they should never trouble their mindes about that that they were drawne unto , but should bee carking and caring , how they should doe , and their children for this thing and that thing concerning this life . the second point is that our dayes goe thus backward in the wrath of god : that is to say ; through the iust judgement of god vpon the sin of man it comes to passe , that our dayes thus returne and goe backward , and passe away . this then is our lesson : that euery day whilst wee liue here is a day of wrath ; an euill day , subiect to some judgement or other . few and euill ( sayeth old iacob ) be the daies of my pilgrimage . all things vnder the sunne are nothing but matter of vanitie and vexation of spirit . the best of gods saints haue found nothing here that this life and world hath brought forth , but matter of sorrow . what day is it that passeth ouer our heads , but wee might easily perceiue it ( if we were not besotted , ) marked with gods wrath , bringing with it some judgement and memorandum or other of gods anger for sin ? there is not a day nor houre that passeth ouer our heads , but that wee might , if wee looked about us , and considered the judgements that some way or other cleaue to vs , see , that it is in some respect or other passed away in wrath . the use of this serues : 1. to reproue those that haue no sence and fecling thereof ; but so passe away their time and dayes whilst they haue them , as though they were vnder no wrath and judgement at all ; but all were well and sure betweene god and them : that glory in their daies past , how merrily they haue liued , and how many comforts they haue had ; such as never felt any wrath of god past , nor feare any to come , but say ordinarily in their madd moods ; away with sorrow ; let the world slide , &c. 2. it should teach vs to labour euery day that passeth , to marke and obserue wherein god hath manifested unto us his wrath for sinne . for there is no day but bringeth terrible remembrance thereof , not in others onely , but in our selues . so that if we consider the revolution of times , wee shall be able to say , that there is not a day , nor an houre passed over our heads , but it is mark'd with the wrath of god by some judgement or other for sinne : yea , and the very passing of it away ( it vseth to goe in such a manner ) is in wrath . 3. the more our dayes that are gone , are passed in wrath , the more in those that are to come wee should labour to appease and pacifie that wrath , and seeke after the meanes of our attonment with god. it s a desperate madnesse , when wee shall perceiue that god for the time past hath shewed himselfe angry with vs , to haue no care for the time to come , to prevent further indignation . 4. this should make the children of god that haue any grounded hope for life to come , to lessen their stay on and delight in this life ; and delight in their hope and meanes of that life , wherin never a day shall passe away in wrath , but all in loue , fauour , and glory ; and wherein the dayes of our life shall not be a returning to death , but a going on from life to life , and ioy to ioy ; when we shall liue to liue ; and the longer wee shall liue , the longer we shall haue to liue ; and that in all happinesse and glory , which daies and times shall never wast . whilst we liue here , ( if we had hearts to consider of things as they are , ) there is never a day goes over our head , but yeeldeth matter of sighing , and groaning vnder some act or other of gods wrath , doe wee the best wee can . yea , let a man haue the greatest causes of comfort , both for this world and the world to come , that the world can afford , or that any man euer had , yet when he shall sum vp his accounts , he shall find the dayes hee liues here are but dayes of euill ; and he shall see more cause of sorrow and mourning then of joy . let this therefore win vs from this life , and the dayes thereof ; and let the bitter of gods wrath here make vs the more seeke after the daies of eternitie ; wherein there shall be no sence thereof in the least crosse or affliction . — wee spend our yeares as a tale that is told . the prophet here further amplifieth the aforesayd effect of gods wrath : shewing in what manner our dayes passe away , even as a tale that is told , a meditation or thought that is conceived and gone . a tale is quickly told ; a word is soone spoken , and a thought or meditation is soone conceiued . so are the yeares of a man , especially if we compare them with things aboue , and with the daies and yeares that we are to liue in heauen . so that let a man looke backe to the time passed , and wisely judge of it , and set to it the uttermost of the time to come , and all will appeare to passe away from vs , either as the time wherein a tale is told , or those things passe away that are told in a tale , which is very quickly and speedily . 1. this shewes the vanitie of them that make such a-doe for states , and titles , and tenures for this life . oh they thinke it a goodly matter , if they haue and hold a thing for so many liues , and for theirs and their childrens liues . and yet alas it is , if it be compared with the life of heauen , but as if it were a tenure for the space of a tale telling , or a word spoken . and what madnesse then is it , that most men shew , to hazzard the one to get the other , that they care not almost how they breake the lawes of god and man for it ? surely the little faith and hope or none that we haue of the life to come , makes persons so dote and mad vpon the titles and tenures of this life , which are of the same nature that our dayes and yeares are , they passe away all alike . 2. it shewes also the vanitie of such , who as though their dayes and yeares would never come vnto an end , spend day after day , and yeare after yeare in that they call pas-time : whereas time passeth away of it selfe swift enough , and that in gods wrath . it were more agreeable to reason , if it could bee , to use meanes to hold and continue time , rather then to passe it away . 3. let this teach vs , whilst we haue it , to make the best use wee can of it . when our yeares are gone , we cannot reuoke them . how soone they are gone , the holy ghost here teacheth , and wee may feele by our owne experience . therefore whilst we liue here , let vs not so much trouble our thoughts about the meanes of this life , as about devising how we may imploy our time , and spend our life to best purpose . 4. though we are to count the shortnesse of our liues , in regard of the misery thereof , and in regard of the life which followes , a blessing ; yet in it selfe we should not so account of it : but tho it be miserable , and the longer it is the longer it keepes vs from a better ; yet the very shortnesse of this miserable life is to be considered as an effect of gods wrath : and therefore it is a blessing of god , if wee know how to use it , to liue long here , though we should liue as miserable a life as any euer lived . neither should wee endevour or desire to doe any thing to shorten the same . vers . 10. the dayes of our yeares are seuentie yeares : and if by reason of strength they be eightie yeares , yet is their strength then labour and sorrow : for it is soone cut off , and we fly away . in these words the prophet proues that which he sayd before , that wee spend our yeares as a tale that is told . the yeares of them which ordinarily liue the uttermost of their dayes is but threescore and ten , and if any liue till eightie through strength , yet is their strength then labour and sorrow , &c. now if the longest period of dayes that men ordinarily liue , be so short a time , and the longest time flyeth so fast , then well might the prophet say , that our dayes passe away as a tale that is tould . for those who by reason of their strength liue till eightie yeares , either they are men that vnder-goe in this life many labours and trauels , and then their very strength brings nothing vnto them but matter of labour and sorrow ; for , the stronger a man hath beene , and the greater labours and trauels he hath vndergone , the more full of aches and paines is his old age wont to be : or they liue merrily and chearefully , free from ordinary passions and grievances ; and then their life flyeth away , and when they are brought to these yeares , their daies are but daies of sorrow , and that with them the rather , because they cannot follow those delights then , that formerly they haue done . howsoeuer it be , there are none cōmonly whose dayes haue seemed to them to passe swifter away , then those that lived the longest ; none are lesse weary of life , nor more unwilling to die commonly then they . the life therefore of such , though full of never so much sorrow and trouble flyes away . and such is the loue that ordinarily we beare to this life , that though death come not till eightie yeares , yet it seemes then to fly vnto us . the doctrine is plaine . that our dayes are now but seventie yeares , that is to say ; the time , that ordinarily man doe not passe in this life , is no more ; or if more , their life after is but a death , and death comes flying . 1. this then should teach vs also to remember our creator betimes in the dayes of our youth . alas , not one of a hundred of us liue till sixtie or seuentie years , or if we liue longer , and haue spent that time in prophanenesse , except the lord shew more then ordinary mercy , wee shall bee no more fit then to honour our creator then so many dead men . the longest that wee can hope to liue and not be children againe is eightie yeares ; and then commonly we are as children againe mewed vp , and our children are either parents or lords ouer vs , vsing vs as innocents . 2. it shewes the strange folly of so many of us as are come to the height and middle of our age , yea , to be fistie and vpward , yea , to be sixtie , &c. wee can talke of our dayes past , and of things we did fortie yeares since , as if they were done but yesterday ; and for the time to come , though wee haue no reason to hope it should be as much as we haue spent , and though wee may presume it will flie as fast away as that which is past in the whole , though not in the parts ; yet we liue as though we had a 100 yeares , yea a 1060 yeares to come . yea , you shall haue many that are of 60. 70. yea , 80. years , that haue no more care to fit them to death , but put the houre thereof as farre from them , as if they were in their freshest youth . if some liued a 100. some 500. some a 1000. some 10000. yeares amongst vs ; as now they liue some 5. some 10. some 40. some 60. some 70. &c. there might bee some colour for this folly : but seeing one of 500. liues not til 60. one of 5000. til 80. one of 100000. till a hundred : none till 200. what madnesse it is then , especially in those that haue passed the greatest time they can expect , to haue no care of the houre of death , and of the account they shall then make , when their whole time is but short , as a tale that is told : as you shall haue old men in a tale of lesse then an houre long , runne over all their life . vers . 11. who knoweth the power of thine anger ? euen according to thy feare , so is thy wrath . the prophet in this 11. verse , concludes his complaint ; and in the same complaineth of the dulnesse of mankinde , that whereas god shews such signes of his wrath , they haue no sence or vnderstanding of the power thereof . the second part of this verse , is somewhat doubtfull : word for word in the hebrue it is thus . and according to thy feare thy wrath . our translatours ( as you heare ) translate it otherwise ; and therin follow learned men that went before them . and the words , if necessitie require it , will beare such a construction , and teach a profitable truth ; to wit , that howsoeuer the wicked do not know the 〈◊〉 of gods wrath ; yet those that feare god , know and vnderstand the same . but i had rather here take the words more simply , and read them thus . who knoweth the 〈◊〉 of thine anger ; and of thy wrath according to thy feare ? that is to say ; how rare a thing is it , to finde a man , that hath any true sense and vnderstanding of this thy mightie wrath , or that makes any religious use thereof ? the first doctrine we hence obserue is ; that christians ought to marke and obserue the power and force of gods wrath , in all those particulars , wherein hee sheweth it . it is not enough for vs to know , that god is a mercifull god , and louing , and gracious , but we must know also , that hee is an angry and a wrathfull god : yea , that he is exceedingly angry , when he is prouoked the vnto . and therefore we must not onely consider , and vnderstand the signes , tokens , and effects of his loue and kindnesse in the world , but the signes of his wrath also . for in both he manifests himselfe ; and from both he lookes to reape glory : and he is no lesse powerfull in the one then in the other : and in our liues and conversations there is as much use of the one as of the other . yea , a man shall never be able to discerne or make any good and true use of gods loue , that doth not first regard , marke , and labour to vnderstand his wrath . the second doctrine is ; that it is not enough to know that god is angry ; but that his anger is powerfull , hee is mightie in his wrath , ( vanae sine viribus irae , that anger that is without strength is nothing : ) and therefore to bee feared and trembled at . many of vs can talke of and obserue the wrath of god in this or that particular : but we use to make a matter of nothing of it ; we are not ordinarily affected with it so much as with the anger of any man that hath but the least power to hurt vs. but the lesse we marke and know it here , the more we shall know and feele it hereafter . the third doctrine : that the greatnesse and force of gods wrath shines and shewes it selfe in the mortalitie of mankinde aforesayd . so that if there were no other argument to shew that god is angry , and that his anger is exceeding powerfull ; the generall mortalitie of mankinde is sufficient to shew the same . who can deny that hee was angry when hee drown'd the whole world ; when he destroyed the first borne in egypt ; when hee over-whelmed the hoste of the egyptians in the red sea ; when hee destroyed all his owne people in the wildernesse that came out of egypt ? verily if we could well consider of the matter , it can bee no lesse signe of gods wrath , that at some time or other after , after some manner or other , euery man in the world must die ; and that so many ages before vs are dead . the fourth doctrine . that it is a rare thing for any man to conceiue aright , or to vnderstand that god is angry : or that there is any such feare in his anger . many so liue and follow such courses , as if they were perswaded , that god could not be angry , or that , if hee were angry , it were as easie a matter to please him , as a childe . hence when they haue over-shot themselues in any sinne , if they say , god forgiue me , or , i cry god mercie , they thinke all is well , and they shall never heare more of the matter . when men trespasse against a man , if they thinke they haue hindred themselues by it , how carefull , how diligent are they to pacifie his anger , and to seeke to regaine his fauour and good will againe ? whereas the neglect hereof to god-ward , when they haue offended him , sheweth euidently that they little regard his anger , or esteeme it not preiudiciall at all to them . the fift doctrine ; that it is not enough , to know the force of gods wrath ; but we must make a right use thereof : wee must thereby bee stirred vp to feare the lord , and to tremble before his maiestie ; and take heed how any thing may either incense , or continue his anger . and we should take heede also how his anger prouokes vs to anger , or to any sinne whatsoeuer , that may further prouoke him . vers . 12. so teach vs to number our dayes , that we may apply our hearts vnto wisedome . hitherto of the prophets complaint of the mortalitie of mankinde . now vnto this complaint hee annexeth certaine petitions ; wherein he craueth of god such gifts and graces as are most needfull for men in respect of their mortalitie aforesayd . in which petitions the prophet prayeth ; 1. for divine instruction . 2. for divine consolation . his petition for divine instruction is contained in this twelfth verse ; and there are foure thinges therein expressed : 1. the gift desired ; 2. the persons for whom it is desired ; 3. the meanes whereby the gift desired may be obtained ; 4. the end for which it is desired . 1. the gift and grace desired is that we might so number our dayes , &c. now to number our dayes is rightly to judge and discerne of that time , that we haue to liue in this world . this numbring of our dayes , consisteth in these particulars . 1. in a due consideration of the uttermost time that we can hope to liue here ; which is but till we be 70. or 80. yeares of age. not one of fiue thousand liues longer ; or if he liue some few dayes or yeares longer , his life is vnto him but as death : the world growes weary of him , and hee of the world . so that we so liue here , as men that make account to liue no longer . 2. in comparing the smallnesse of this number , with that number of dayes that wee shall liue in another world . alas , what is eightie yeares to eternitie ? when we shall lie a thousand thousand yeares , and bee as farre from death as the first day we began to liue . 3. in considering how much of our time is alreadie past , that cannot be revoked : and that wee must deduct and draw out of that number of 70. or 80. some of vs haue spent of the maine summe 10. 20. 30. 40. yeares : and so the one and better halfe is gone . 4. in considering the vncertaintie of those dayes that are to come ; that there is not a day nor an houre that we can make any certain reckoning off , that it shall be a day or an houre unto us : it is the present instant onely that we are sure off . 5. in making account , as for the time past , so for the time to come , that a great part of it shall be spent in sorrow , and travaile , and paine , and distraction . so that if we shall deduct all those dayes , which when they are come , wee shall wish they were gone ; and before they doe come , wee wish they might never come , it wil diminish the maine summe exceedingly . the second point is the persons for whom this grace is desired . the prophet desireth it for himselfe , and for all gods children ; teach us , sayth he , to number our dayes . whence obserue we , that it concerneth euery child of god to be skilfull herein , even in the numbring of his dayes : that is , to consider seriously of the shortnesse and uncertaintie of his life in this world , and accordingly to make reckoning and account of his time here . so that the fewer our dayes are , the better use wee should make of them . the more uncertaine our time to come is , the better we should imploy the time present . for those things that we number and reckon , wee use to make reckoning off : and those things that we make reckoning of , wee doe not negligently and carelesly spend . so that the spirit of god teaching vs to number and reckon our dayes , teacheth us therein to make reckoning of them , and in that regard not to mis-spend them . now first this condemneth the practise of most men ; especially , our gentlemen , and many of their servants : who care not how they passe away day after day , and weeke after weeke ; as though nothing were more troublesome to them then the day present . to day they wish for to morrow : when to morrow is come , they are as wearie of it ; and devise this and that , not to make use and benefit of the day , but to spend it and passe it away with idlenesse : and they thinke that day is best spent , that is most lightly , and merrily flowne over their head . 2. this should teach gods children to repent them vnfainedly of so many dayes as haue passed over their head without profit : and it should teach them to make more use of the time to come : even to resolue with themselues , that no day to come shall passe away vainely and idly ; but that they will make some speciall use and reckoning of it : and therefore this day to thinke what good use they shall put the morrow to , if god spare them life , and so one day after another . but the heathen painter will rise vp in iudgement to condemne many of vs christians : if any day had passed , wherein he had not done some worke belonging to his art , it is reported hee would haue sighed and sayd , oh this day haue i drawne never a lyne . what a shame then should it bee for any christian to passe day after day without drawing any lyne , or doing ought that to their christian profession appertaineth ? the third point , to wit ; the meanes by which the grace desired is to bee obtained , is by being taught of god. so that it must be obtained , 1. in generall , by teaching : 2. in speciall , by divine teaching ; 3. this divine teaching is to be obtained by prayer . 4 this prayer must be stirred vp by a sence of our mortalitie . 1. the first lessen hence then is this , that the best of gods children stand in need to bee taught to number their dayes . if moses the great prophet of god , among the rest desired to bee taught herein , it shewes that he had not yet thoroughly learned it : and if hee had not , who can say that he hath ? there is none therefore too good to be taught this : for certainly we shall the best of vs in our experience find it , that wee are very dull and ignorant in this dutie . and though we be taught to doe and practise it at some time ; yet often we are as farre to seeke in it as if we had neuer heard of it ; neuer thinking of our end , how short our time is , how many dayes we haue alreadie spent , how few are to come ; but we commonly liue as though we had so many dayes to liue , as it were vaine and idle to bestow time to number them , as though wee might well spare the numbring of them . the second lesson ; that except god teach this dutie , all other teaching is in vaine . it is not all the wit and learning in the world , that can truly teach it . though philosophers , orators , and divines should vse the utmost straine of their wits , they cannot without a speciall ayd and helpe of god learne this lesson throughly , but they will some way or other sayle in it : those therefore , that in any good measure haue learned it , haue beene taught it of god. we should therefore trie our abilitie herein : and if we find that in some good measure wee are inabled to doe this dutie , let vs acknowledge that wee haue therein received speciall grace and fauour from god. for without his speciall blessing and instruction , wee shall never make any good and holy use of those dayes and times that we liue here ; but wee shall suffer day after day to passe over our heads without making any reckoning and account at all of them . this shewes the difficultie of this worke . the third lesson is , that the speciall meanes to moue god to teach vs to make reckoning and account of our dayes , as matters of worth , is prayer . this the prophet teacheth in his owne example , and speaking in the person of all gods people : so that those that haue a heart to call vpon god herein , shall be sure to finde god readie herein to assist them . if the spirit of god to this purpose haue made a prayer in the name of moses , and the whole church , surely , if moses or any servant of god shall with a good heart make that prayer , they shall bee sure therein to obtaine their desire . the fourth lesson ; that to stirre up our prayer to god , herein we must be deeply possest and affected with the sense of our mortalitie . and surely , if we did seriously consider that which hath beene taught vs in the words going before , it could not but make us to pray earnestly to god for this grace : and there was neuer earnest prayer made to god , that went emptie away . the fourth and last point in this petition is , why and to what end we are to number our dayes thus ; to wit , that so wee may apply our hearts unto wisedome : that is , that so we may spend that small and uncertaine time , that we haue to liue here , in those things that may bee most for our behoose and advantage . and how is that done ? surely , by seeking for and pursuing after , whilst we liue here , the meanes of gods fauour , and life eternall . for therein consisteth true wisedome ; and this alone deserveth the name of wisedome : all other severed from this , or not subjected to this , is but meere folly and madnesse ; though it be esteemed wisedome of those that are possest with the same folly and madnesse themselues . now to apply our hearts herevnto , is to bend and spend the strength of our thoughts & affections that way : that as we see worldly minded men , how their minde runneth altogether upon the world , and the meanes of this life , and the humoring and pleasing of them that they looke for most from ; and all the streame of their affections floweth that way : they are never so merrie , as when the world and the meanes of this life commeth in upon them : they are never so sad and heauie , as when they haue lost , or are in daunger to loose any thing thereof : all the power and faculties of soule and bodie are set on worke , one way or other about them ; at least the very strength of them : so should our hearts and affections bee set upon and carryed after this true wisedome , being seriously bent unto the speedie , and earnest , and constant pursuite of the grace and favour of god , and life everlasting , and the meanes whereby they may be atchieved . now hence in generall we learne ▪ 1. that till we come to number our dayes , as is aforesayd , all our labours and endevours are about nought but starke folly : such as we shall never reape any sound or solid fruit there-from , but that which in the end shall be vanitie and vexation of spirit . 2. that we should never thinke either our selues , or others truly wise , or to follow wise courses indeed , till we haue learned in the first place to number our dayes . yea , till then , the wiser wee are , the greater fooles shall wee shew our selues , though for our humane wisedome wee were fit to giue princes counsell . 3. that it is not enough for the child of god in a slight manner to follow wisedome , but hee must set and apply his heart unto it in the same manner , as a covetous man setteth and applyeth his heart to the getting of goods , an ambitious man of honor , a voluptuous man of his pleasure , or the like . more specially we shall by this meanes , and in this manner apply our hearts unto wisedome ; when upon the serious consideration of our mortalitie & uncertaine estate here , and the few daies we haue here to liue ; we shall carefully endevour , 1. to waine our selues by degrees from the loue and delights of this world , and of the things therof : since the time we haue to enjoy them is so short and uncertaine . for there is no greater bane to the soule then the loue of this world : and no better meanes to make us out of loue therewith , then to number our dayes that wee haue to liue therein , in manner aforesaid . 2. to make no reckoning or account of this life , or of any thing concerning this life any further then it may further us unto the life to come . 3. to count all those dayes lost , that are not spent in the furthering of us unto eternall life . 4. to judge the losse of any hope or certaintie in this life , to be a good change for any hope or certaintie in the next life . 5. to keepe our selues free , as much as we may , from all distractions , and from whatsoever may hinder us in the pursuite of this wisedome . 6. to make no reckoning of more then the time present ; and therefore not to put off our repentance , or the pursuite hereof , from this day to that day , as if we were sure of so many and so many dayes . vers . 13. returne , ô lord. — the second petition followeth , wherein the prophet prayeth for divine comfort and consolation , by reconciliation unto god , and the sweet effects and fruits thereof : that god would be pleased to minister comfort unto him and to his church by being pleased to be reconciled in mercy unto them , and by giuing them a liuely sense of the same . whence out of the order that the prophet vseth here , we may note by the way ; that in the sense of gods wrath for sinne wee must first desire wisedome , and all the effectuall meanes thereof , that is , the true knowledge and understanding to do gods will , and to please him , before we desire that he should be reconciled unto us , or expect any drop of sound comfort from him . it is senselesse and against common reason , that in the sense of gods wrath we should desire or hope for his favour , and yet continue in our folly and wicked courses still . and yet this is the course that most men take , when they lie under any judgement of god ; they can call for & hope for mercy and fauour , and pray god to helpe them : but in the meane while they haue no desire nor purpose to seeke after true wisedome , that is , the sure and certaine meanes whereby to please god. but if ever in the sense of gods wrath thou desire that god should be reconciled unto thee , desire first that thine heart may bee applyed unto wisedome . now in this petition of divine consolation he prayeth ; 1. for the grace of reconciliation itselfe . 2. for the feeling and effectuall fruits of it . the reconciliation of god to them is noted out principally by two termes ; 1. of returning , 2. of repenting . first , hee prayes the lord to returne againe : therein resembling god to one that turneth his backe toward us , and in his anger is gone away , and departed from vs. whence 1. wee may note a difference betweene gods child and the wicked . the wicked they in their heart desire the lord in this life to goe farre from them : and they are best content when they thinke god farthest off them . but the children of god are otherwise affected . this is their greatest misery and woe in this life , when the lord is farre off them , and when he hides his face from them . they are not so deeply affected with the absence and departure of any , as of god. you shall see in many places of the psalmes , how dauid complaines of nothing more then this . 2. as the children of god desire nothing more then the face and presence of god : so when god turnes his face from them , and is departed , they easily discerne it , and haue lightly a sense and feeling of it ; so that as they are able to discerne and feele his presence , so haue they a liuely sense and feeling of his absence . and those that never felt the one , cannot possibly feele the other , they that complaine not of his absence , never felt his comfortable presence . 3. note the effect of sinne even in gods owne children . it makes the lord in their owne sence and apprehension to haue forsaken them , and to be gone away from them . and if he bee gone , all blessings are gone with him ; and nothing can appeare but terrors and cursings . 4. in that he calls vpon the lord not to come , but to returne ; that is to say , to come backe againe to the place from whence hee is gone : it shewes , that gods people haue had a sense of his presence , before they felt his absence and departure . those onely desire the presence of god , and bewaile his absence , that haue had former experience of the sweetnesse and comfort of his presence . till god shew vnto us his goodnesse and kindnesse , it is not possible for us to desire his presence , but still the more rather to hate it and flie from it . 5. note a propertie of gods childe , that is , to runne after god , and to follow him the faster , the faster he departs from him ; to seeke him the more , the more hee hides himselfe ; to labour to please him the more , the more hee sees him offended : and never to giue over , till hee bee sure of gods fauour : and not to feare that he will turne againe to their hurt , but to their good . 6. wee learne here , that in the sence of our mortalitie , ( especially when the lord shall come neare unto us , as he hath done of late to this family , whence the members thereof are scattered , &c. ) wee should labour therein to see the lords anger against vs , and in it behold him as it were ; after a sort departed from us : and therefore wee should call vpon him to returne againe . and calling vpon him servently , vpon such occasions as these , out of a sence of his displeasure , and of our sinnes the cause thereof , the lord will in mercie returne to vs againe ; and some way or other bring with him as great a comfort and blessing , as hee hath taken away from us , reparing in his blessed time the ruines and breaches thereof . — how long ? — this is an argument to moue the lord to returne ; as if hee should say , oh lord nowe returne ; for , thou hast beene a long time absent . whence we learne , that 1. god vseth many times to be a long time absent from his children , as one that had utterly forsaken them , and meant never to looke after them more . 2. his children are sensible thereof ; and measure the time : and the longer he is away , the more they desire him . 3. a speciall meanes to make the lord after his long absence to returne , is to urge him herewith . — and let it repent thee concerning thy servants . hitherto of the first act of reconciliation ; to wit , that god would returne ; that is , shew himselfe a louing and gracious god vnto them , as formerly he had done . now secondly , he desireth that it would repent him : whereby wee are not to conceiue , that the lord can repent in any such manner as man useth , that is , that he is indeed grieued and troubled for any thing that is done , wishing it had not beene done ; or , that in any thing his minde is altred and changed . god is not as man , that he should repent ; seeing hee doth not , nor can doe nothing , but it is for good ends ; and he ever obtaines his ends ; and he never doth any thing , but he doth it with that wisedome , that it is better done then left vndone . repentance in god is nothing else but a surceasing of his former course ; when after hee hath corrected and chastened , he shewes loue and mercy , which vnder his chastisement did lie hid . yet in euery such change , the lord seemeth to us , to bee like a person that is sorry for that hee hath done , performing such like actions , as repenting persons use to doe in the like case . for as a father , after he hath corrected his child , shewes no signes of sorrow for that he hath done , so long as the childe continues stubborne ; but after that hee hath amended his fault ▪ and is sorry for it , the father presently burneth the rod , or by some such signe shewes as if hee were sorry ; yea , and bestowes some gift on the child , as if hee had done him wrong , when it is indeede neyther so nor so , but onely a testification of his loue more plainely to the sense of the child , that was hidden vnder correction before . so that , as the child thinkes , his father hates him , when he corrects him , and repents his hatred , when he ceaseth to correct ; so gods children in a manner so conceiue of god ; and god is pleased that they should after some sort so esteeme of him . 1. then god is sayd to repent , when upon our repentance , he ceaseth to correct and punish vs : for god doth not alwayes incessantly and continually beat his children , but he vseth mercy and moderation in the correction of them : like a kind father , who though some time he beat his child till the bloud follow , and the child therevpon can apprehend nothing but that he is a cruell and hard hearted father ; yet those stripes are moderated with mercy ; hee will not breake the bones of the childe , nor continually lie beating of him , but will stay his hand ; especially then when he hath obtained his end , that his childe is humbled and sorry for his fault . 2. god doth not so onely , but often as a louing father or mother useth to do , he manifests a kind of wrath against the rod , wherewith he corrected his childe , that is , those whom he hath raised vp to afflict his children withall , whom he calls the rod of his indignation ; he punisheth them as though he were angry with himselfe , and with the instruments that he made or used to that end . 3. god doth not so onely , but if his childe be soundly humbled under his hand , laboureth to see his fault , and acknowledge it , god will shew some way or other speciall kindnesse , he will recompence his childe as it were for the hurt hee hath done him , as though he had wronged him . so that god will never shew himselfe more kinde to any then to those that hee hath corrected ; he will double and treble his kindnesse unto them . and the prophet in praying thus , and teaching us to pray thus , teacheth us to hope ; and embouldeneth us in all our afflictions or chastisements to craue this at gods hands . yea , the unfained begging of this will bee a meanes of obtaining so much . 1. therefore hence let vs learne lying vnder gods hand , though for a long time together , not to despaire , as though when god shewed himselfe once angry , there were no hope or expectation , that hee would ever againe shew himselfe mercifull . nay , god is a god of mercy ; and the more wrath he shewes to his child , the more mercy and grace he will shew . 2. this should not discourage vs that trust in god , to see the enemies of gods children afflict and vex them , and triumph over them . god is a god that will repent ; and when he repents , woe to them : for gods children shall fare the better for the evill that is done vnto them ; and they the worse , though they haue beene instruments of gods owne wrath and indignation in those euils , that his children at their hands haue endured . 3. there is an holy grieuing and angring of god , when vnder his hand we can so humble our selues , that we make him as it were sorry and angry with himselfe , that hee hath beaten vs. wee haue no other meanes , when god punisheth vs , to grieue and vex him . wee cannot make him any other-wise to repent of the euill that he hath done vnto us . — concerning thy servants . in these words is implied a motiue , to stirre up the lord to grant this request : as if hee should say , wee are thy servants ; ergò let it repent thee concerning vs. note wee hence ; 1. that vnder gods correction his children still remaine the seruants of god. yea , the more he corrects them , the more studious they are to serue him . 2. that the onely way to make god repent him of the judgements hee brings on vs , is to manifest and professe that wee are his servants . 3. that those that are not the servants of god , haue no cause to hope , that god will repent him of any evill toward them . but they are to expect rather evill upon evill , and judgement vpon judgement ; till they come to everlasting judgement . vers . 14. oh satisfie vs early with thy mercy : that we may reioyce and be glad all our dayes . hitherto the prophet prayed for reconciliation it selfe : now hee prayeth for the feeling and effectuall fruits of it . these feeling and effectuall fruits of it , are a liuely sense of gods mercy , and a fulnesse of joy , arising and issuing there-from . for the childe of god can haue no hope of comfort , but in the hope of gods reconciliation : nor hope of gods reconciliation to him , but in the sense of his mercie . and where there is a liuely and full sense of his mercy , there cannot but be sound , solid , and lasting joy and delight in that soule . where note also ; that gods children are not wont to content themselues with a meere fancie and imagination of gods savor : but they are never at rest , till they feele it in the signes and fruits of it . now for this mercy the prophet prayeth ; 1. in generall in this verse ; 2. in speciall in the next . in the generall there is a petition , and a reason thereof rendred . the petition is for mercy wherein hee prayeth ; 1. for the grace it selfe ; 2. for the measure of it , 3. for expedition in the granting of it . the first act or effect of reconciliation is the worke of mercy ; when the lord manifesteth that he is affected with compassion towards those servants of his , whom he hath formerly afflicted . whence we note : 1. that there is no cause to hope that god is reconciled vnto vs , till he some way or other shew mercy vpon us . 2. that there can bee no unfained desire of mercy till we feele our owne misery , and our just desert ; till we haue a sense of the just judgement of god vpon us for our sinnes : our misery is his mercy . 3. that there is no hope of mercy , where men feele not the want of it , and earnestly begge it at gods hands . secondly , he desireth to be satisfied with it . whence wee note : 1. that nothing will satisfie gods children but gods mercy . all is as nothing to them without it . 2. that they desire not onely mercy , but that they may rest in it , and be content with it . they desire nothing but that , making no doubt but that having that ; they shall haue all things together with it . 3. that they desire not some small drop of it , but craue such a measure of it as may even fill and satisfie their soules . thirdly , his suite is that they may haue this mercy early ; that they may haue the sense and feeling of it betimes . where obserue we ; 1. a difference betweene gods children , and wicked worldlings . gods children desire to haue gods mercy betimes : whereas the wicked put it of still from time to time ; they desire , with balaam num. 23. 10. to haue it in the end ; but they care not for it early . 2. that those that will be satisfied earely with gods mercy , must earely repent , and earely seeke after it , and earely desire and pray for it . the reason followeth , that we may reioyce , and be glad all our dayes . whence we note ; 1. that gods children may lawfully desire to rejoyce and be glad all their dayes . 2. that true joy and gladnesse springeth from the mercy of god , and our assurance of it . 3. that gods children desire no other joy or gladnesse , then that which springeth from the same . vers . 15. make us glad according to the daies wherein thou hast afflicted us , and the yeares wherein wee haue seene evill . after the generall suite for mercy , followeth a more speciall suite for the same : wherein , 1. in speciall the church calleth upon god himselfe to make her to rejoyce ; and that according to the degree and proportion of her former affliction . 2. shee in her prayers beggeth the speciall meanes thereof . in the first we learne . 1. that the church being humbled with the sense of gods wrath , no bodie can comfort her and reioyce her but god onely . for if the fountaine be bitter , how can the streames bee sweete ? if god the fountaine of all goodnesse afflict us with evill , what hope can wee haue of god from any other ? if the almightie wound vs in his wrath , who can heale vs ? or if any shall heale one wound , shall wee not haue cause to feare two for that one ? to reioyce in any thing else , when god is angry with us and smites us , is as if whilst wee are in the pawes of a lyon , and readie to bee deuoured , wee should then bee delighted with the friskes and gambols of apes and munkies . to seeke for comfort and delight in any thing else , whilst god is angry with us , is as vaine as if a man in his drought being kept from water , should thinke to quench his thirst by drinking of brine . the use hereof . 1. this should teach us in our miseries and afflictions in the first place to labour to see gods hand in them ; that it is god that chasteneth and afflicteth , and maketh vs sorrowfull ; and when wee see that , it should teach us to flie to him for comfort and ease ; and never to expect it els-where . yea , herein wee should in our afflictions approue our selues to be gods children , if wee can seeke to him for ease and comfort that hath smitten vs ; and the contrary is a signe of a gracelesse childe , who at that time that he knowes his father is exceedingly wrath with him , and hath beene corrected by him , will never seeke to him , but sport and delight himselfe with the servants , or with dogs . 2. in comforting others that are afflicted under the sence of gods wrath , it should teach us to speake in that manner to them , that they may discerne that god speakes in and by us , and that that comfort that wee desire to possesse them with , is a divine comfort , and hath his ground from gods owne word . else all comfort will bee but vaine . yea , wee shall shew our selues but lewd and prophane persons , if wee shall endeuour to comfort gods childe by any other kind of comfort , then that which proceeds from god ; this being to teach them to despise god , as it is a despising of ones parents for a childe whilst his father is wrath with him , and is smiting of him , to laugh at and be merry with others . 3. gods childe in his sorrow should desire no other joy or gladnes , but what god maketh him : as indeed no other joy can make him truely glad againe , but that which proceedes from him that before made him sad . in the second place we learne . that in the midst of the signes and tokens of gods wrath , gods childe may haue hopes and encouragements of joy and comfort even in god : that god that humbles his childe will comfort him , if whilst hee is humbled hee shew himselfe to be the child of god , and doe not stubbornly carry himselfe under the rod , but submit himselfe and pray unto him for comfort . for gods spirit would never haue taught his church to haue asked this of god , if god herein would not be readie to yeeld to his child . the measure of joy that the church craues from god is according to the dayes and yeares of their afflictions , a joy answerable and proportionable to their affliction : that as god had a long time , for many daies and yeares afflicted them , so he would be pleased to send them answerable comfort . whence by the way we may note ; 1. that the speciall affliction and calamity of gods church in the wildernesse seemes to be an occasion that mooved the prophet to pen this psalme concerning the frailtie and mortalitie of man in generall , teaching vs upon the like speciall occasions to meditate of this argument . 2. that it is no new thing , that god should humble and afflict his church , not for an houre or a day , but for many dayes and yeares together sometimes : which should teach vs the more patiently to beare shorter afflictions ; and in our affliction from day to day and yeare to yeare waite the lords leasure for deliverance . but the speciall poynt wee are to note is this ; that the church in this doth imply an argument to moue the lord to make them glad , yea to make them glad for a long time , because they haue for a long time bin afflicted ; as if he should say , oh lord thou knowest how many dayes wee haue beene afflicted , yea , how many yeares wee haue seene euill , therefore accordingly make vs glad . whence wee learne . that there is a proportion betweene the afflictions and miseries of gods children , and their comforts . are they greatly afflicted ? surely they shall haue great gladnesse . are they dayes , moneths , and yeares chastised ? they shall accordingly rejoyce . yea , the greatnesse of our afflictions are as it were a bond , and doe tie the lord to make vs glad . so that wee cannot use a more forcible reason then this to induce him therevnto . and why ? surely because the lord is a most mercifull and kind father : and therefore cannot but please and delight his childe the more , the more hee hath afflicted him ; especially , if vnder his affliction hee shall shew himselfe a dutifull childe . this should teach us to be of good comfort in our greatest and longest afflictions ; yea , to be the more comforted for them , so we make true use of them . for these are tokens and sore-runners of great and lasting joy . if wee call vpon the lord , though it be long ere he heare vs , yet at length he will heare vs ; and the longer it shall be before he heare , the more he will glad vs when he heares vs. so that when he comes to make vs glad , hee will pay vs usury , nay , use vpon use and wee should rather feare then otherwise , when wee never saw any evill dayes , or saw it but for a few dayes . for how glad and merry soever wee haue beene ; yet wee haue cause to feare that the lord did never make vs merry . and our sorrow to come shall bee according to the dayes and yeares of that mirth which is not of the lords making . vers . 16. let thy worke appeare upon thy servants : and thy glory unto their children . hitherto of the measure of gladnesse that the church desires . the meanes of gladnesse followes , which he craueth 1. in generall . 2. in speciall . in generall . 1. that the worke of god may appeare upon his servants . 2. that his glory may appeare unto their children . his worke in this place signifieth the issue and fruit of their afflictions . so that the church prayeth here that god would manifest vnto her , that good worke that he hath aymed at all this while in afflicting her . the very afflicting of his church is a worke of god : but that more especially is his worke , which by afflicting her hee propounds to effect . the hewing , squaring , and sawing of timber is the worke of the carpenter : but his speciall worke indeed is the house , that by meanes thereof hee worketh : so the melting , refining , and polishing of siluer or gold is the worke of the gold-smith , but more especially the cup or boule that by that meanes he frameth . hence we may learne . 1. that god many times hideth the speciall end , why he doth afflict vs. he beats his church sometimes for a long time together ; and the church neither can tell the speciall cause why , nor what will bee the issue or consequent of it . ordinarily parents never correct their children but before-hand they acquaint them with the particular fault , and the child can gesse at the end that his father aymes at : so doth god many times , and his children also can see in the very rod of god , their fault , and what god aymes at in the same ; but sometimes they cannot for their liues for a long time , though at length they shall see it . god puts them oft into the fire , he hammers them oft ouer and ouer againe : but what peece of worke the lord will make of them , they no more know somtimes then the iron vpon the anveile knowes what the smith will make of it , whether a locke or a key . 2. though the church or gods child do not yet see what the worke of god will bee , yet how hardly soever god doth deale with them , though he cast them never so oft into the fire , & hammer and beat them never so much , yea , though they haue an apprehension of his wrath therein , which is not in the smith when hee beateth his iron ; yet the child of god presumeth that that worke 〈◊〉 god is good , and that there will a good issue and blessed effect spring there-from . hence they pray and desire earnestly to see the same : and prayer is a meanes to obtaine the sight of it . 3. this is a speciall meanes to make them glad , when the lord shall manifest vnto them the blessed fruits and effects of his affliction . yea , till then they cannot be soundly made glad ; though the lord should surcease to afflict them . but when that worke appeares , then they cannot but bee glad , yea , so glad that they shall blesse the day that god did chastise them , when they shall see the evill that god kept them from , and the good he hath effected by the same . as dauid psal. 119. 71. it is good for mee that i haue beene afflicted . so that how bitter and sharpe soever thine affliction bee , yet comfort thy selfe in this ; thou art vnder the lords hammer , and when the worke he aimes at is finished , and appeares , thou shalt be glad and rejoyce in god. when therefore wee lie vnder any crosse , let vs possesse our soules with patience , till the worke of the lord appeare ; and then wee shall be glad . the church in this petition giues her selfe againe the title of servants , that is to say , persons both bound and readie to yeeld all obedience , and to performe any seruice to god that hee shall put them vnto . so that this is an argument to moue the lord to grant this request , and a meanes to obtaine it , for one to be gods servant even vnder affliction : for to none else shall ever this worke appeare to make them glad , but rather to adde vnto them crosse vpon crosse . so that the more seruiceable and dutifull we bee vnto god in our afflictions , the more wee shall discerne the worke of the lord in them , and such a worke as shall make vs rejoyce according to the proportion of our afflictions . the second meanes in generall followeth . and thy glory vnto their children , that is to say , that our children may see the glorious fruit of this affliction in vs , that so they may not bee discouraged thereby to serue thee , but rather the more hartned , when they shall see what a glorious worke thou hast wrought in and vpon vs by afflicting vs. so that by making good use of our affliction , not onely our selues , but our posteritie also shall fare the better for it , the lord will worke such a worke thereby as shall not onely make vs glad , but make his glory shine in the eyes of our children , and them that shall follow after vs ; so that they shall haue occasion to blesse god for vs. hence it is , that the bloud of martyrs is the seed of gods church : and that wicked persecutors are so crossed in their maine ends , that in the end the contrary to their hopes falleth out . vers . 17. and let the beautie of the lord our god bee upon us ; and establish thou the worke of our hands vpon us ; yea , the worke of our hand establish thou it . the more speciall meanes of gladnesse followes . 1. that the beautie of the lord her god bee upon her , as if he should say , that by this meanes shee may be purged from that corruption which was the cause of prouoking the lord vnto wrath ; and that the image of god thereby may bee renued more and more in her , and may appeare so to bee to others . for then the beauty of the lord is upon vs , when wee are like to him and resemble him in holinesse and righteousnesse ; when wee shine by his beames ; when our wills are conformable to his will , and when we giue entertainment to all his ordinances ; and when to this end he vouch safeth his church all the ordinary meanes of saluation . where this is wanting , all other beautie and glory is but as a gold ring in a swines snout , and as a painted sepulcher , having nothing but filthy and loth some matter within it . whence we note ; that gods children afflicted , count pietie , religion , and the feare of god their greatest beauty and ornament ; yea , by afflictions god is wont to bring them to an higher estimation of these graces , and a purer use of his ordinances then formerly they had . and then may we well deeme that our afflictions haue done good on vs , when they haue brought us into a further measure of liking , and high esteeme of spirituall graces , and a greater conformitie unto god in them . 2. that the lord would establish upon them the worke of their hands . by vouch safing a prosperous successe , and good issue to their attempts and endeuours . whence we obserue ; that gods children can never hope to thriue or prosper in ought , so long as god is offended with them , or hath for their sins estranged himselfe from them . all that while they saile but against the wind , & striue against the streame , in whatsoever they attempt and put their hand unto : all is sure to goe crosse with them , and nothing to bee established or brought to any good issue . they shall but doe and undoe , and be as far ; when they haue wearied and tired out themselues , though they should labour like horses , and even worke their hearts out , from effecting of ought , as they were when they first set hand to their worke , till god vouch safe to turne unto them , and with his favour and assistance graciously to strengthen them , and to establish their endevours upon them . yea , by afflictions god oft fitteth men for a blessing in this kinde , which when we haue made that holy use of that we ought , wee may well hope that god returning againe in mercy unto us , will giue better successe then ever before to all our affaires . finis . notes, typically marginal, from the original text notes for div a16614-e110 a prov. 3. 11 , 17. heb. 12. 5 , 6. b lam. 3. 27. heb. 12. 10. c iob 5. 17. psal. 94. 12. d bias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . infaelicem dicebat cum , qui infaelicitatē non tulisset . laer. nihil mihi videtur infaelicius eo , cui nihil unquam evenit aduersi . demetrius cynicus apud senec. de provid . c. 3. hinc amasis polycrati ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . neminem unquam novi , aut fando audivi , qui non ad extremum funditus perierit , postres omnes prosperègestas . herodot . hist. l. 3. c psal. 119. 67 , 71. notes for div a16614-e290 esai . 22. 13. 1 cor. 15. 31. hebr. 11. 8 , 9. iam. 1. 17. psal. 93. 2. and 78. 69. eccles. 1. 4. psal. 18. 2. gen. 3. 19. deut. 32. 39. 1 sam. 2. 6. psal. 146. 3 , 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ verse 3. genes . 47. 9. eccles. 2. 11 , 17. 2 sam. 19. 35. eccles. 12. 1. power psal. 13. 1. and 27. 9. and 88. 14. and 143. 7. it was delivered shortly after the , decease of m r alex. redich . num. 23. 19. 1 sam. 15. 19. esai . 10. 5. psal. 86. 25 , deut. 32. 36. iob 1● . ● sanguis martyrum semen ecclesiae . a short relation of some words and expressions that were spoken by barbara scaife in time of her sickness, a little before she departed this life she was betwixt fifteen and sixteen years of age, daughter to william and issabel scaife of the blacksike near appleby, in the county of westmerland: in profession of the principles of light and life in christ jesus. which those people commonly called quakers do bear testimony to, and had fellowship with, from their child-hood, and had a care upon them to bring up their children in the fear of the lord, and in the knowledge of that truth which they had believed in: and which their children were in their tender age truly acquainted with. scaife, william. 1686 approx. 14 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a62286 wing s806 estc r222367 99833548 99833548 38025 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a62286) transcribed from: (early english books online ; image set 38025) images scanned from microfilm: (early english books, 1641-1700 ; 2216:14) a short relation of some words and expressions that were spoken by barbara scaife in time of her sickness, a little before she departed this life she was betwixt fifteen and sixteen years of age, daughter to william and issabel scaife of the blacksike near appleby, in the county of westmerland: in profession of the principles of light and life in christ jesus. which those people commonly called quakers do bear testimony to, and had fellowship with, from their child-hood, and had a care upon them to bring up their children in the fear of the lord, and in the knowledge of that truth which they had believed in: and which their children were in their tender age truly acquainted with. scaife, william. scaife, isabel. aut. 8 p. s.n.] [[london : 1686] signed at end: william and issabel scaife. place of publication from wing; date of publication from colophon. with some account of mary scaife who also died of smallpox. copy trimmed. reproduction of the original in the haverford college, pennsylvania. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng scaife, barbara, ca. 1671-1686 -early works to 1800. scaife, mary, ca. 1668-1686 -early works to 1800. quakers -early works to 1800. smallpox -england -early works to 1800. death -early works to 1800. 2003-10 tcp assigned for keying and markup 2003-11 apex covantage keyed and coded from proquest page images 2004-11 mona logarbo sampled and proofread 2004-11 mona logarbo text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion a short relation of some words and expressions that were spoken by barbara scaife in time of her sickness , a little before she departed this life : she was betwixt fifteen and sixteen years of age , daughter to william and issabel scaife of the blacksike near appleby , in the county of westmerland : in profession of the principles of light and life in christ jesus . which those people commonly called quakers do bear testimony to , and had fellowship with , from their child-hood , and had a care upon them to bring up their children in the fear of the lord , and in the knowledge of that truth which they had believed in : and which their children were in their tender age truly acquainted with . the following expressiions were delivered from the said barbara in the presence of divers persons her parents also being with her for the most part , during the time they were spoken by her . and are given forth in honour to that truth whereof none need be ashamed , but for the blessing sake that accompanies the same , may be encouraged to take their part therein , ( whereunto also the aforesaid damsel upon her dying bed hath testifyed ) and may be of service to all young people to love and fear the lord , in the dayes of their oyuth , that their lives may be comfortable to them , and their latter end peace , and their memorial blessed for ever . the thirtith day of the first month , 1686 was the said barbara taken with sickness , and her sister mary also , both of them beginning therewith in one and the same hour . the distemper proved to be the small pox , barbara the first week of her distemper was sorely loaden therewith , but bore her exercise very quietly . the first of her words as relating to her inward state betwixt the lord and her own soul that were taken notice of . she delivered on this wise : mother ( said she ) suffer but few of those people that come to see us to stay in the parlour , but when they have seen us : desire them to go into the house , for we have no need of such empty talk , as is used amongst too many we would be quiet that we may pray to the lord to forgive us the faults we have committed , and if he spare us our life at this time i hope and do believe we shall amend and have a care of displeasing the lord while we live : after which words she spake very little for four dayes time . ●●d about the seaventh day of her sickness and the sixt of the second month : she asked where her father was , her mother told her he was at the plough , she said let some call him in : for i believe i must leave this world shortly : and after a little time , she begun to pray to the lord with a very clear voice in a miraculous manner , saying . o almighty god i cry unto tbee , and beseech thee blot out all my transgressions . o lord and all my sins . o let them come no more into thy remembrance . i beg it of thee in the name of christ jesus with all my soul , and with all my strength : and let thy fafourable countenance be upon me : thus she prayed in a wonderful heavenly frame , desiring the lord also to make her passage sweet unto her by his consolating spirit , and that he would satisfie and enable her parents so to bear it : as that they might not offend the lord , and that he he would confirm and strengthen her weak sister to give up her self freely , as she blessed god she her self had done . she prayed to the lord to give her a mansion place in his favourable presence : and that no more might be laid upon her parents then what with patience they might be enabled to bear . she continued her supplications to the lord for about three quarters of an hour , to the admiration of those that were present with her : and several being there that did not profess the light and truth : which she testifyed to , and dyed in , were broken into tenderness to the shedding of many tears , and said how can any dye better then she is like to do . the said barbara called her brother to her bedside , and she fastning her eyes upon him said , brother john , be faithful to the lord and thy religion : and it may fall out that when thou art a man , the wicked persecutors may hurry thee into prison for the testimony sake thou hast to bear , be sure thou do not regard that , but keep faithful to the lord and he will deliver and be thy reward . she exhorted her parents not to trouble themselves with too much of the worlds concerns . but ( said she ) let that to some which you have here ( it beng a remote place ) and go to live near some good meeting : sedbergh meeting if you can : if my sister and i be both taken frm you : and take my brother ▪ john with you and bring him well up i desire you , and be all of you content : and one that was not of the same profession which her parents and she were of , being then present , asked her if she could freely part with father and mother , brother and other relations . she answered saying , i can freely part with and leave them all , for the enjoyment of that comfort and happiness which my soul is made sensible of : she prayed again unto the lord with praises also in her mouth unto him magnifying also the riches of his grace and goodness , for the comfort she had received from him , to her immortal soul : at another time , her mother endeavouring to get her to take some meat . i desire thee ( said she ) do not trouble me with meat , for if you think thereby to keep me , it is all in vain , for i must die and leave you : neither would i desire to live for all the world : for to be with the lord is better then ten thousand worlds , with whom i shall rest for evermore , even with god and his saints , his faithful people and servants , the sons and daughters of the upright , glory to his name for evermore . at many times duriug her sickness she manifested unspeakable love to her father and mother , and to her weak sister , touching whom she said to her mother , do not stay with me what ever may befal me , but go to her and abide with her , for i do desire that too sharpe sickness may not fall on her , until she know her peace with god : she said again : dear mother do not sorrow for me , and perswade my ●●ther not to weep for fear of offending the lord : and least 〈◊〉 ●e longer kept from that heavenly rest which the lord hath prepareed for me , with the redeemed of our god for ever : then her brother coming to the bed side , she said to him , john be true to the lord and love him with all thy heart and with all thy soul , all thy life time : and love not the world nor the pleasures thereof , for the enjoyments of this world are in comparison nothing : they are scarce seen till they are gone : but that which is enjoyed with the lord is for evermore , praises , praises , to his name saitb my soul for ever . at another time she told them , she had only the river of her dissolution to pass through her mother asked her if she saw over it , she said she did see over it , and that she should joyfully pass it into the rest , where all sorrow & tears should be wiped from her eyes for evermore glory and honour to our god for ever : these with many more living and comfortable expressions came from her . after which for some dayes her exerc●●● becoming more weighty upon her , and her weakness encre●●ing , her voice became very low and weak , several times 〈◊〉 was heard to pray to the lord , but none could take 〈◊〉 words to make them intelligable . in the time of all her si●●ness she was very tender in her spirit and circumspect , n●● any uncomly frame of spirit appearing in her or unbecomi●● word proceeding from her that we saw or heard , but ve●● kind and pittyful she was toward those that were with h●● in her sickness , she seemed not much concerned for her ow extremity and pain , but rather concern'd for them that attended her , for the trouble they were put to in helping her ▪ the twenty seventh day of the second month being com● she being much like as she had been for three weeks , but tha● her weakness had increased upon her , and being very chearful and able to express her self : she said to her mother ▪ what thinkest thou of this forenoon : her mother asked her what she meant : she answered and said it will 〈…〉 ar 〈◊〉 my time in this world : for the lord will ease me ere long take away all my pain , and wipe away all tears from min● eyes . call in my father said she , that he may see my departure : her father being come in , said barbara how dost thou ( taking her by the hand ) said she i am ready to leave this world , and therefore father and mother be content and bear me company a little while : and about the first hour in the afternoon she departed this life , like as if she had fallen asleep , about a month after her sickness begun with her . in the time of her health she was of a very bold and chearful spirit : yet tender kind and pittyful toward all that any way stood in need : and what help she could reasonably make them of her own accord she was ready to do it : she was very tender and kind to her parents on all accounts , alwayes careful not to give them any occasion to be displeased with her that she could avoid : her life was lovely her latter end peace : and her memorial lasts and lives with us everlasting praises to the lord who worthy thereof for ever . william scaife . & issabel scaife . mary scaife elder sister to barbara of whom in the forgoing relation mention is made to have been taken with sicknes the very same hour that her sister was : and concerning whom her sister barbara had been very tenderly concern'd and exercised in her spirit for her in supplications to god to give her the knowledge of her peace that hath no end ▪ and who lived but about two weeks after her sister , ●er distemper also of the small pox , was accompanied with a feaver ; so as that she got very little sleep for several dayes which made her extremity the greater . but in the lords time who keepeth covenant and shewes mercy , and giveth the spirit of supplication and prayer to them that believe : opened her mouth in a clear understanding : and ( said she ) o great god jehovah of heaven and earth whose splendour filleth heaven and thy wonders filleth the earth : have mercy upon me thine handmaid . who am as a worm before thee , yet part of thy creation , lord help my weak soul , revive my drooping spirit , by thy consolating presence , strengthen my faith i beseech thee , and help me through this exercise , i pray tbee o lord. that thy will may be done in earth as it is in heaven : after this manner with many other tender expressions she continued in prayer for about halfe an hour , but her sister barbara being very weak at that time , more of her words could not be so taken as to insert them here in writing , but often she prayed to the lord to make her willing to give up her self freely , if the lord required it of her , she desired the lord that if there was any thing in her that did offend him , he would manifest it to her before her weakness became greater : her sister barbara who in supplications to god had waited for the consolation of her weak sister , was abundantly comforted , because of the tender and comfortable frame her sister mary was brought into , and praised god on her behalf with much refreshing satisfaction upon her spirit , as she manifested amongst such as were present with her . after that mary often prayed to the lord in a tender sense upon her spirit and in much fervency of soul , as the living exercise she she was under did demonstate . she had been much inclined from her youth to read the scriptures . being then about 18 years of age . and in her sickness after the lord opened her heart & mouth to shew forth his praife , she often spoke of job and david , and of gods love and goodness to them , and other of his servants in ages past . and now said she , i do know gods love to be the same to me as it was to them : so that said she , i am neither afraid nor unwilling to die , for god blotteth out my transgressions , and layeth nothing to my charge , and i do believe there is a place prepared for me in heaven : and dear mother said she , do what thou canst not to sorrow , my love is great to thee , and my advice is , that you go to live near some good meeting and bring up my brother amongst friends . and her sister being dead she spake of her own death also , and said she was well satisfied that her soul should ascend up to god in heaven , where said she , i do believe my sister barbara's soul is ascended to rest with the lord for ever . then afterwards her sickness encreased and weakness grew upon her , being attended with many violent convulsion fits , so that she could not speak to be understood , but sometimes to say john to her bother : but very low and weakly for about two dayes hefore her departure : her sickness continued upon her six weeks and three dayes and she departed this life , the 13 th . of the 3 d. month , 1686. in her life time she was very obedient & respective to her parents from whom she said she was not inclined to go for preferment , but would be content with the like condition as was alotted them . she was also very careful of her brothers good , of a sober behaviour from her childhood , all her dayes loved the truth and such as feared the lord her latter end was comfortable and satisfactory to her ; of great refreshment to her parents , for which an ingagement lives with them ever to submit to god , and praise his name who is worthy for ever . william scaife . and issabel scaife . flovvres of sion. by vvilliam drummond of hawthorne-denne. to which is adioyned his cypresse groue drummond, william, 1585-1649. 1623 approx. 126 kb of xml-encoded text transcribed from 42 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a20871 stc 7247 estc s105397 99841126 99841126 5686 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a20871) transcribed from: (early english books online ; image set 5686) images scanned from microfilm: (early english books, 1475-1640 ; 1629:7) flovvres of sion. by vvilliam drummond of hawthorne-denne. to which is adioyned his cypresse groue drummond, william, 1585-1649. [2], 80 p. printed [by the heirs of andro hart], [edinburgh] : 1623. partly in verse. printers identified by stc. "a cypresse groue" has separate divisional title; pagination and register are continuous. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng death -early works to 1800. 2002-12 tcp assigned for keying and markup 2003-01 aptara keyed and coded from proquest page images 2003-02 judith siefring sampled and proofread 2003-05 aptara rekeyed and resubmitted 2003-10 judith siefring sampled and proofread 2003-10 judith siefring text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion flovvres of sion . by william drvmmond of hawthorne-denne . to which is adioyned his cypresse grove . printed 1623. flowres of sion : or spiritvall poems , by w. d. triumphant arches , statues crown'd with bayes , proud obeliskes , tombes of the vastest frame , colosses brasen atlases of fame , phanes vainely builded to vaine deities praise : states which vnsatiate mindes in blood doe raise , from the crosse-starres vnto the articke teame , alas ! and what wee write to keepe our name , like spiders caules are made the sport of dayes ; all onely constant is in constant change , what done is , is vndone , and when vndone , into some other figure doth it range , thus rolles the restlesse world beneath the moone : wherefore ( my minde ) aboue time , motion , place , thee raise , and steppes not reach'd by nature , trace . a good that neuer satisfies the minde , a beautie fading like the aprile flowres , a sweete with floods of gall that runnes combind , a pleasure passing ere in thought made ours , a honour that more fickle is than winde , a glorie at opinions frowne that lowres , a treasurie which banckrupt time deuoures , a knowledge than graue ignorance more blinde ▪ a vaine delight our equalles to command , a stile of greatnesse , in effect a dreame , a fabling thought of holding sea and land , a seruile lot , deckt with a pompous name : are the strange endes we toyle for heere below , till wisest death make vs our errores know . life a right shadow is , for if it long appeare , then is it spent , and deathes long night drawes neare ; shadowes are mouing , light , and is there ought so mouing as is this ? when it is most in sight , it steales away , and none can tell how , where , so neere our cradles to our coffines are . looke how the flowre which lingringly doth fade , the mornings darling late , the summers queene , spoyl'd of that iuice which kept it fresh and greene , as high as it did raise bowes low the head : right so my life contentments being dead , or in their contraries but onely seene , with swifter speed declines than earst it spred , and ( blasted ) scarce now showes what it hath beene . therefore , as doth the pilgrime , whom the night hastes darkely to imprison on his way , thinke on thy home ( my soule ) and thinke aright , of what yet restes thee of lifes wasting day , thy sunne postes westward , passed is thy morne , and twice it is not giuen thee to be borne . the wearie mariner so fast not flies an howling tempest , harbour to attaine , nor sheepheard hastes when frayes of wolues arise so fast to fold to saue his bleeting traine , as i ( wing'd with contempt and just disdaine ) now flie the world , and what it most doth prize , and sanctuarie seeke free to remaine from wounds of abject times , and enuies eyes ; to mee this world did once seeme sweete and faire , whiles senses light , mindes prospectiue kept blinde , now like imagin'd landskip in the aire , and weeping raine-bowes , her best ioyes i finde : or if ought heere is had that praise should haue ▪ it is a life obscure , and silent graue ▪ too long i followed haue on fond desire , and too long painted on deluding streames , too long refreshment sought midst burning fire , runne after ioyes which to my soule were blames ; ah! when i had what most i did admire , and prou'd of lifes delights the last extreames , i found all but a rose , hedg'd with a bryer , a nought , a thought , a show of golden dreames . henceforth on thee ( mine onely good ) i 'll thinke , for onely thou canst grant what i doe craue ; thy nailes my pennes shall be , thy blood my inke , thy winding-sheet my paper , study graue : and till that soule from body parted be , no hope i 'll haue but onely onely thee . of this faire volumne which wee world doe name , if wee the sheetes and leaues could turne with care , of him who it corrects , and did it frame , wee cleare might read the art and wisedome ●are ? finde out his power which wildest pow'rs doth tame , his prouidence extending euery-where , his iustice which proud rebels doth not spare , in euery page , no , period of the same : but ●illie wee like foolish children rest , well pleas'd with colour'd velumne , leaues of gold , faire dangling ribbones , leauing what is best , on the great writers sense nee'r taking hold ; or if by chance we stay our mindes on ought , it is some picture on the margine wrought . the griefe was common , common were the cryes , teares , sobbes , and groanes of that afflicted traine , which of gods chosen did the summe containe , and earth rebounded with them , pierc'd were skies ; all good had left the world , each vice did raigne in the most monstrous sorts hell could deuise , and all degrees , and each estate did staine , nor further had to goe , whom to surprise ; the world beneath , the prince of darknesse lay , in euerie phan who had himselfe install'd , was sacrifiz'd vnto , by prayers call'd , responses gaue , which ( fooles ) they did obey : when ( pittying man ) god of a virgines wombe was borne , and those false deities strooke dombe . runne ( sheepheards ) run , where bethleme blest appeares ▪ wee bring the best of newes , bee not dismay'd , a sauiour there is borne , more olde than yeares , amidst the rolling heauen this earth who stay'd ; in a poore cotage inn'd , a virgine maide , a weakeling did him beare who all vpbeares , there he is swadl'd in cloathes ▪ in manger lay'd , to who● too narrow swadlings are our spheares . runne ( sheepheards ) runne and solemnize his birth , this is that night , no , day growne great with blisse , in which the power of satan broken is , in heauen be glorie , peace vnto the earth . thus singing through the aire the angels swame , and cope of starres re-echood the same . o than the fairest day , thrice fairer night , night to best dayes ▪ in which a sunne doth rife , of which that golden eye which cleares the skies , is but a sparkling ray , a shadow light ; and blessed yee ( in sillie pastors sight ) milde creatures in whose warme crib now lyes , that heauen-sent yongling , holy-maide-borne wight , midst , end , beginning of our prophesies : blest cotage that hath flowres in winter spred , though withered blessed gra●se , that hath the grace to decke and be a carpet to that place : thus sang vnto the soundes of oa●en reed before the babe , the sheepheards bow'd on knees , and springs ranne nectar , hony dropt from trees . to spread the azure canopie of heauen , and make it twinkle with those spangs of gold , to stay the pondrous globe of earth so euen , that it should all , and nought should it vphold ; to giue strange motions to the planets seuen , or ioue to make so meeke , or mars so bolde , to temper what is mo●st , dry , hote , and colde , of all their iarres that sweet accords are giuen : lord , to thy wisedome's nought ▪ nought to thy might , but that thou shouldst ( thy glorie laide aside ) come meanelie in mortalitie to bide , and die for those deseru'd eternall plight , a wonder is so farre aboue our wit , that angels stand amaz'd to muse on it . the last and greatest herauld of heauens king , girt with rough skinnes , hyes to the desarts wilde , among that sauage brood the woods forth bring , which he than man more harmlesse found and milde ; his food was locusts , and what there doth spring , with hony that from virgine hi●es distill'd , parcht bodie , hollow eyes , some vncouth thing made him appeare , long since from earth exilde , there burst he foorth , all yee whose hopes relye on god , with mee amidst these desarts 〈◊〉 repent , repent , and from olde errours tu●ne ▪ who listned to his voyce , obey'd his cry ? onely the ecchoes which hee made relent , rung from their flintie caues , repent repent ▪ these eyes ( deare lord ) once brandons of desire , fraile scoutes betraying what they had to keepe , which their owne heart , then others set on fire , their traitrous blacke before thee heere out weepe ; these lockes of blushing deeds , the gilt attire , waues curling , wrackefull shelfes to shadow deepe , rings wedding soules to sinnes lethargicke sleepe , to touch thy sacred feet doe now aspire . in seas of care behold a sinking barke , by windes of sharpe remorse vnto thee driuen , o let me not expos'd be ruines marke , my faults confest ( lord ) say they are forgiuen . thus sigh'd to tesvs the bethanian faire , his teare-wet feet still drying with her haire . i countries chang'd , new pleasures out to finde , but ah ! for pleasure new i sound new paine , enchanting pleasure so did reason blind , that fathers loue and words i scorn'd as vaine : for tables rich , for bed , for following traine of carefull seruants to obserue my minde , these heards i keepe , my fellowes are assign'd , rocke is my bed , and herbes my life sustaine . now while i famine feele , feare worser harmes , father and lord i turne , thy loue ( yet great ) my faults will pardon , pittie mine estate . this where an aged oake had spred its armes thought the lost childe , while as the heardes he led , not farre off on the ackornes wilde them fed . if that the world doth in amaze remaine , to heare in what a sad deploring mood , the pelican powres from her brest her blood , to bring to life her yonglings backe againe ? how should wee wonder of that soueraigne good , who from that serpents sting ( that had vs slaine ) to saue our lifes , shed his lifes purple flood , and turn'd in endlesse ioy our endlesse paine ? vngratefull soule , that charm'd with false delight , hast long long wander'd in sinnes flowrie path , and didst not thinke at all , or thoughtst not right on this thy pelicanes great loue and death , heere pause , and let ( though earth it scorne ) heauen see thee powre foorth teares to him powr'd blood for thee . if vhen farre in the east yee doe behold , forth from his christall bed the sunne to rise , with rosie robes and crowne of flaming gold ? if gazing on that empresse of the skies that takes so many formes , and those faire brands which blaze in heauens high vault , nights watchfull eyes ? if seeing how the seas tumultuous bands of bellowing billowes haue their course confin'd ? how vnsustain'd the earth still steadfast stands ? poore mortall wights , yee e're found in your minde a thought , that some great king did sit aboue , who had such lawes and rites to them assign'd ? a king who fix'd the poles , made spheares to moue , all wisedome , purenesse , excellencie , might , all goodnesse , greatnesse , iustice , beautie , loue ; with feare and wonder hither turne your sight , see , see ( alas ) him now , not in that state thought could fore-cast him into reasons light . now eyes with teares , now hearts with griefe make great , bemoane this cruell death and drearie case , if euer plaints iust w●e could aggrauate ? from sinne and hell to saue vs humaine race , see this great king naill'd to an abiect tree , an obiect of reproach and sad disgrace . o vnheard pittie ! loue in strange degree ! hee his owne life doth giue , his blood doth shed , ●or wormelings base such worthinesse to see . poore wights , behold his visage pale as lead , his head bow'd to his brest , lockes sadlie rent , like a cropt rose that languishing doth fade . weake nature weepe , astonish'd world lament , lam●nt , you windes , you heauen that all containes , and thou ( my soule ) let nought thy griefes relent . those hands , those sacred hands which hold the r●ines of this great all , and kept from mutuall warres the elements , beare rent for thee their vaines : those feete which once must trade on golden starres , for thee with nailes would bee pierc'd through and ●orne , for thee heauens king from heauen himselfe ●ebarres : this great heart-quaking dolour waile and mourne , yee that long since him saw by might of faith , yee now that are , and yee yet to bee borne . not to behold his great creators death , the sunne from sinfull eyes hath vail'd his light , and faintlie●journeyes vp hea●ens saphyre path : and cutting from her browes her tresses bright , the moone doth keepe her lords sad obseq●ies , impearling with her teares this robe of night . all staggering and lazie lowre the skies , the earth and elementall stages quake , the long since dead from bursted graues arise . and can things wanting sense yet sorrow take , and beare a part with him who all them wrought ? and man ( though borne with cryes ) shall pittie lacke ? thinke what had beene your state , had hee not brought to these sharpe pangs himselfe , and priz'd so hie your soules , that with his life them life hee bought . what woes doe you attend ? if still yee lye plung'd in your wonted ordures ? wre●ched brood , shall for your sake againe god euer die ? o leaue deluding shewes , embrace true good , hee on you calles , forgoe sinnes shamefull trade , with prayers now seeke heauen , and not with blood. let not the lambes more from their dames bee had , nor al●●rs blush for sinne , liue euery thing , that long time long'd for sacrifice is made . all that is from you crau'd by this great king is to beleeue , a pure heart incense is what gift ( alas ) can wee him meaner bring ? haste sinne-sicke soules , this season doe doe not misse , now while remorselesse time doth grant you space , and god invites you to your onlie blisse : hee w●● you calles will not denie you grace , but low-deepe burrie faults ▪ so yee repent , his armes ( loe ) stretched are you to embrace . when dayes are done , and lifes small sparke is spent , so yee accept what freelie heere is giuen , like brood of angels deathlesse , all-content , yee shall for euer liue with him in heauen . come forth , come forth yee blest triumphing bands , faire citizens of that immortall towne , come see that king which all this all commands , now ( ouercharg'd with loue ) die for his owne ; looke on those nailes which pierce his feete and hands , what a sharpe diademe his browes doth crowne ? behold his pallid face , his eyes which sowne , and what a throng of theeues him mocking stands . come forth yee empyrean troupes , come forth , preserue this sacred blood that earth adornes , gather those liquid roses off his thornes , o! to bee loost they bee of too much worth : for streams 1 , iuice 2 , balm 3 they are , which quēch 1 , kils 2 , charms 3 , of god 1 , death 2 , hell 3 , the wrath 1 , the life 2 , the harmes3. soule , which to hell wast thrall , hee , hee for thine offence , did suffer death , who could not die at all ▪ o soueraigne excellence , o life of all that liues , eternall bountie which each good thing giues , how could death mounte so hie ? no wit this point can reach , faith onely doth vs teach , for vs hee dyed at all who could not dye ▪ life to giue life , depriued is of life , and death display'd hath ensigne against death , so violent the rigour was of death , that nought could daunte it but the life of life : no power had pow'r to thrall lifes pow'rs to death , but willinglie life downe hath layed life , loue gaue the wound which wrought this worke of death , his bow and shafts were of the tree of life . now quakes the author of eternall death , to finde that they whom earst he re●t of life , shall fill his roome aboue the listes of death , now all rejoyce in death who hope for life . dead iesvs lyes who death hath kill'd by death , no tombe his tombe is , but new source of life . rise from those fragrant climes , thee now embrace , vnto this world of ours o haste thy race , faire sunne , and though contrarie wayes all yeare thou hold thy course , now with the highest spheare , ioyne thy blew wheeles to hasten time that lowres , and lazie minutes turne in perfect houres ; the night and death too long a league haue made , to stow the world in horrors vglie shade : shake from thy lockes a day with saffron rayes so faire , that it out-shine all other dayes ; and yet doe not presume ( great eye of light ) to be that which this day must make so bright , see , an eternall sunne hastes to arise , not from the easterne blushing seas or skies , or any stranger worlds heauens concaues haue , but from the darknes of an hollow graue : and this is that all-powerfull sunne aboue , that crown'd thy browes with rayes , first made thee moue . lights trumpetters , yee need not from your bowres proclaime this day , this the angelicke powres haue done for you ; but now an opall hew bepaintes heauens christall , to the longing view earths late hid colours glance , light doth adorne the world , and ( weeping ioy ) forth comes the morne ; and with her , as from a lethargicke transe breath ( com'd againe ) that bodie doth aduance , which two sad nights in rocke lay coffin'd dead , and with au iron guard invironed , life out of death , light out of darkness● springs , from a base iaile forth comes the king of kings ; what late was mortall , thrall'd to euerie woe , that lackeyes life or vpon sense doth grow , immortall is , of an eternall stampe , farre brighter beaming than the morning lampe . so from a blacke ecclipse out●peares the sunne : such [ when a huge of dayes haue on her runne , in a farre forest in the pearlie east , and shee her selfe hath burnt and spicie nest ] the lonlie bird with youthfull pennes and combe , doth soare from out her cradle and her tombe : so a small seed that in the earth lies hidde and dies , revi●ing burstes her cloddie side , adorn'd with yellow lockes , of new is borne , and doth become a mother great with corne , of graines brings hundreths with it , which when old , enrich the furrowes with a sea of gold. haile holie victor , greatest victor haile , that hell dost ra●sacke , against death preuaile , o how thou long'd for comes ! with iubeling cries the all-triumphing palladines of skies salute thy rising , earth would ioyes no more beare , if thou rising didst them not restore : a sillie tombe should not his flesh enclose , who did heauens trembling tarasses dispose , no monument should such a iewell hold , no rocke , though rubye , diamond , and gold. thou onelie pittie didst vs humane race , bestowing on vs of thy free●giuen grace more than wee forfaited and loosed first , in edens rebell when wee were accurst . then earth our portion was , earths ioyes but giuen , earth and earths blisse thou hast exchang'd with heauen . o what a hight of good vpon vs streames from the great splendor of thy bounties beames ? when we deseru'd shame , horrour , flames of wrath , thou bled our wounds , and suffer didst our death , but fathers iustice pleas'd , hell , death o'rcome , in triumph now thou risest from thy tombe , with glories which past sorrowes contervaile , haile holy victor , greatest victor haile . hence humble sense , and hence yee guides of sense , wee now reach heauen , your weake intelligence and searching pow'rs , were in a flash made dim , to learne from all eternitie , that him the father bred , then that hee heere did come ( his bearers parent ) in a virgins wombe ; but then when sold , betray'd , crown'd , scourg'd with thorne , naill'd to a tree , all breathlcsse , bloodlesse , torne , entomb'd , him risen from a graue to finde , confounds your cunning , turnes like moles you blinde . death , theu that heeretofore still barren wast , nay , didst each other birth eate vp and waste , imperious , hatefull , pittilesse , vniust , vnpartiall equaller of all with dust , sterne executioner of heau●nlie doome , made fruitfull , now lifes mother art become , a sweete reliefe of cares the soule molest an harbenger to glorie , peace and rest , put off thy mourning weedes , yeeld all thy gall to daylie sinning life , proud of thy fall , assemble thy captiues , bide all haste to rise , and euerie corse in earth-quakes where it lies , sound from each flowrie graue , and rockie iaile , haile holy victor , greatest victor haile . the world that wa●ning late and faint did lie , applauding to our ioyes , thy victorie , to a yong prime essayes to turne againe , and as ere soyl'd with sinne yet to remaine , her chilling ag●es shee beginnes to misse , all blisse returning with the lord of blisse . with greater light heauens temples opened shine , mornes smiling rise , euens blushing doe decline , cloudes dappled glister , boistrous windes are calme , soft zephyres doe the fields with sighes embalme , in ammell blew the sea hath ●usht his r●ares , and with enamour'd curles doth kisse the shoares : all-bearing earth , like a new-married queene , her beauties hightenes , in a gowne of greene perfumes the aire , her meades are wrought with flowres , in colours various , figures , smelling , powres , trees wantone in the groues with leauie lockes ▪ her hilles empampred stand , the vales , the rockes ring peales of ioy , her floods and pratling brookes , ( starres liquid mirrors ) with serpinting crookes , and whispering murmures , sound vnto the maine , that worlds pure age returned is againe . the honnye people leaue their golden b●wres , and innocentlie pray on budding flowres , in gloomie shades pearcht on the tender sprayes the painted singers fill the aire with layes : seas , floods , earth , aire , all diuerslie doe sound , yet all their diuerse notes hath but one ground , re-echoed heeredowne from heauens azure vaile , haile holy victor , greatest victor haile . o day on which deathes adamantine chaine the lord did breake , ransacking satans raigne , and in triumphing pompe his trophees rear'd , be thou blest euer , henceforth still endear'd with name of his owne day , the law to grace , types to their substance yeeld , to thee giue place the old new-moones , with all festiuall dayes , and what aboue the rest deserueth praise the reuerend saboath , what could else they bee than golden heraulds , telling what by thee wee should enjoy ? shades past , now shine thou cleare , and henceforth be thou empresse of the yeare , this glorie of thy sisters sexe to winne , from worke on thee , as other dayes from sinne , that mankind shall forbeare , in euerie place the prince of planets warmeth in his race ; and farre beyond his pathes in frozen climes ; and may thou be so blest to out●date times , that when heauens quire shall balze in accents lowd the many mercies of their soueraigne good , how hee on thee did sinne , death , hell destroy , it may bee aye the burthen of their ioy. beneath a sable vaile , and shadowes deepe , of vnaccessible and dimming light , in silence ebane cloudes more blacke than night , the worlds great minde his secrets hidde doth keepe : through those thicke mists when any mortall wight aspires , with halting pace , and eyes that weepe to prye , and in his misteries to creepe , with thunders hee and lightnings blastes their sight . o sunne invisible , that dost abide within thy bright abysmes , most faire , most darke , where with thy proper rayes thou dost thee hide , o euer-shining , neuer full seene marke , to guide mee in lifes night , thy light mee show , the more i search of thee , the lesse i know . if with such passing beautie , choise delights , the architect of this great round did frame , this pallace visible , short listes of fame , and sillie mansion but of dying wights ? how many wonders , what amazing lights must that triumphing seat of glorie clame ? that doth transcend all this great all 's vaste hights , of whose bright sunne ours heere is but a beame . o blest abode ! o happie dwelling place ! where visiblie th' invisible doth raigne , blest people which doe see true beauties face , with whose farre shadowes scarce he earth doth daigne : all ioy is but annoy , all concord strife , match'd with your endlesse blisse and happie life . loue which is heere a care , that wit and will doth marre , vncertaine truce , and a most certaine warre , a shrill tempestuous winde , which doth disturbe the minde , and like wilde waues our designes all commo●e ; among those powres aboue , which see their makers face , it a contentment is , a quiet peace , a pleasure voide of griefe , a constant rest , eternall ioy , which nothing can molest . that space where raging waues doe now diuide from the great continent our happie isle , was sometime land , and now where shippes doe glide , once with laborious art the plough did tyle : once those faire bounds stretcht out so farre and wide , where townes , no , shires enwall'd , endeare each mile , were all ignoble sea and marish vile , where proteus flockes danc'd measures to the tyde . so age transforming all still forward runnes , no wonder though the earth doth change her face , new manners , pleasures new , turne with new sunnes , lockes now like gold grow to an hoarie grace ; nay , mindes rare shape doth change , that lies despis'd , which was so deare of late and highlie pris'd . this world a hunting is , the prey poore man , the nimrod fierce is death , his speedie gray●ounds are , lust , sicknesse , enuie , care , strife that neere falles amisse , with all those ills which haunt vs while wee breath . now , if by chance wee flie of these the eager chase , old age with stealing pace castes vp his nets , and there wee panting die , why ( worldlings ) do ye trust fraile honours dreames ? and leane to guilted glories which decay ? why doe yee toyle to registrate your names on ycie pillars , which soone melt away ? true honour is not heere , that place it clames where blacke-brow'd night doth not exile the day , nor no farre-shining lamp diues in the sea , but an eternall sunne spreades lasting beames : there , it attendeth you , where spotlesse bands of sprits , stand gazing on their soueraigne blisse , where yeeres not hold it in their canckring hands , but who once noble euer noble is . looke home , lest hee your weakned wit make thrall , who edens foolish gardner earst made fall . as are those apples , pleasant to the eye , but full of smoake within , which vse to grow neere that strange lake where god powr'd from the skie huge showres of flames , worse flames to ouer-throw : such are their workes that with a glaring show of humble holinesse , in vertues dye would coloure mischiefe , while within they glow with coales of sinne , though none the smoake descrie . ill is that angell that earst fell from heauen , but not more ill than hee , nor in worse case who hides a traitrous minde with smiling face , and with a doues white feathers maskes a rauen : each sinne some colour hath it to adorne , hypocrisie all-mightie god doth scorne . new doth the sunne appeare , the mountaines snowes decay , crown'd with fraile flowres forth comes the babye yeare , my soule , time postes away , and thou yet in that frost which flowre and fruite hath lost , as if all heere immortall were dost stay : for shame thy powres awake looke to that heauen which neuer night makes blacke , and there at that immortall sunnes bright rayes , decke thee with flowres which feare not rage of dayes . thrice happie hee who by some shadie groue , farre from the clamorous world , doth liue his owne , though solitarie , who is not alone , but doth , conuerse with that eternall loue : o how more sweet is birdes harmonious moane , or the hoarse sobbings of the widow'd doue ? than those smooth whisperings neere a princes throne , which good make doubtfull do the euill approue ? o how more sweet is zephyres wholesome breath , and sighes embalm'd , which new-borne flowres vnfold , than that applause vaine honour doth bequeath ? how sweet are streames to poison drunke in gold ? the world is full of horrours , troubles , slights , woods harmlesse shades haue only true delights . sweet bird , that sing'st away the earlie houres , of winters past or comming voide of care , well pleased with delights which present are , faire seasones , budding sprayes , sweet-smelling flowres : to rockes , to springs , to rills , from leauie bowres : thou thy creators goodnesse dost declare , and what deare gifts on thee he did not spare , a staine to humane sense in sinne that lowres . what soule can be so sicke , which by thy songs ( attir'd in swee●nesse ) sweetlie is not driuen quite to forget earthes turmoiles , spights , and wrongs ? and lift a reuerend eye and thought to heauen ? sweet artlesse songstarre , thou my minde dost raise to ayres of spheares , yes , and to angels layes . as when it hapneth that some louelie towne unto a barbarous besieger falles , who there by sword and flame himselfe enstalles , and ( shamelesse ) it in teares and blood doth drowne ; her beautie spoil'd , her citizens made thralles , his spight yet can not so her all throw downe , but that some statue , arch , phan of renowne , yet lurkes vnmaym'd within her weeping walles : so after all the spoyle , disgrace and wracke , that time , the world , and death could bring combind , amidst that masse of ruines they did make , safe and all scarre●lesse yet remaines my minde : from this so high tran●cending rapture springs , that i , all else defac'd , not enuie kings . let vs each day enure our selues to dye , if this ( and not our feares ) be truelie death , aboue the circles both of hope and faith with faire immortall pinniones to flie ? if this be death our best part to vntye ( by ruining the iaile ) from lust and wrath , and euerie drowsie languor heere beneath , it turning deniz'd citizen of skie ? to haue more knowledge than all bookes containe , all pleasures euen surmounting wishing powre , the fellowship of gods immortall traine , and these that time nor force shall e're deuoure ? if this be death ? what ioy , what golden care of life , can with deathes ouglinesse compare ? amidst the azure cleare of iordans sacred streames , iordan of libanon the off-spring deare , when zephires flowres vnclose , and sunne shines with new beames , with graue and statelie grace a nymphe arose . vpon her head shee ware of amaranthes a crowne , her left hand palmes , her right a brand●n bare , vnvail'd skinnes whitenesse lay , gold haires in curles hang downe , eyes sparkled ioy , more bright than starre of day . the flood a throne her rear'd of waues , most like that heauen where beaming starres in glorie turne ensphear'd , the aire stood calme and cleare , no sigh by windes was giuen , birdes left to sing , heards feed , her voice to heare . world-wandring sorrie wights , whom no thing can content vvithin these varying li●ts of dayes nad nights , vvhose life ( ere knowne amisse ) in glittering griefes is spent , come learne ( said shee ) what is your choisest blisse ▪ from toyle and pressing cares how yee may respit finde , a sanctuarie from soule-thralling snares , a port to harboure sure in spight of waues and winde , vvhich shall when times houre-glasse is runne endure . not happie is that life which yee as happie hold , no , but a sea of feares , a field of strife , charg'd on a throne to sit with diademes of gold , preseru'd by force , and still obseru'd by wit ; huge treasures to enjoy , of all her gemmes spoyle inde , all seres silke in garments to imploy , deliciouslie to feed , the phoenix plumes to finde to rest vpon , or decke your purple bed. fraile beautie to abuse , and ( wanton sybarites ) on past or present touch of sense to muse ; neuer to heare of noise but what the eare delites , sweet musicks charmes , or charming flatterers voice . nor can it blisse you bring , hidde natures depthes to know , why matter changeth , whence each forme doth spring , nor that your fame should range , and after-worlds it blow from tānāis to nile , from nile to gange . all these haue not the powre to free the minde from feares , nor hiddeous horror can allay one howre , when death in steale doth glance , in sicknesse lurke or yeares , and wakes the soule from out her mortall trance . no , but blest life is this , with chaste and pure desire ▪ to turne vnto the load-starre of all blisse , on god the minde to rest , burnt vp with sacred fire , possessing him to bee by him possest . when to the baulmie east sunne doth his light imparte , or when hee diueth in the lowlie west , and rauisheth the day , with spotlesse hands and hart him chearefullie to praise and to him pray . to heed each action so , as euer in his sight , more fearing doing ill than passiue woe ▪ not to seeme other thing than what yee are aright , neuer to doe what may repentance bring : not to bee blowne with pride , nor mou'd at glories breath , which shadow-like on wings of time doth glide ; so malice to disarme , and conquere hastie wrath , as to doe good to those that worke your harme : to hatch no base desires or gold or land to gaine , well pleas'd with what by vertue one acquires , to haue the wit and will consorting in one straine , than what is good to haue no higher skill . neuer on neighbours well , with cocatrices eye to looke , nor make an others heauen your hell ; not to be beauties thrall , all fruitlesse loue to flie ▪ yet louing still a loue transcending all : a loue which while it burnes the soule with fairest beames , in that vncreatde sunne the soule it turnes , and makes such beautie proue , that ( if sense saw her gleames ? ) all lookers on would pine and die for loue . vvho such a life doth liue , yee happie euen may call ere ruthlesse death a whished end him giue , and after then when giuen , more happie by his fall , for humanes , earth , enioying angels , heauen . swift is your mortall race , and glassie is the field , vaste are desires not limited by grace , life a weake tapper is , then while it light doth yeeld leaue flying ioyes , embrace this lasting blisse , this when the nymph had said , shee diu'd within the flood , vvhose face with smyling curles long after staid , then sighes did zephyres presse , birdes sang from euerie vvood , and ecchoes rang , this was true happinesse . an hymne of the fairest faire . i feele my bosome glow with wontlesse fires , rais'd from the vulgar preasse my mind aspires ( wing'd with high thoughis ) vnto his praise to clime , from deepe eternitie who call'd forth time , that essence which not mou'd makes each thing moue , vncreatde beautie all-creating loue ; but by so great an obiect , radiant light , my heart appall'd , enfeebled restes my sight , thicke cloudes benighte my labouring ingine , and at my high attempts my wits repine : if thou in mee this sacred rapture wrought , my knowledge sharpen , sarcells lend my thought ? grant mee ( times father , world-containing king ) a pow'r of thee in pow'rfull layes to sing , that as thy beautie in earth liues , heauen shines , it dawning may or shadow in my lines . as farre beyond the starrie walles of heauen , as is the loftiest of the planets seuen sequestred from this earth , in purest light out-shining ours , as ours doth sable night , thou all-sufficient , omnipotent , thou euer-glorious , most excellent , god various in names , in essence one , high art enstalled on a golden throne , out-reaching , heauens wide vastes , the bounds of nought , transcending all the circles of our thought , with diamantine scepter in thy hand , there thou giu'st lawes , and dost this world command , this world of concords raisde vnliklie sweet , which like a ball lies prostrate to thy feet . if so wee may well say ( and what wee say heere wrapt in flesh , led by dimme reasones ray , to show by earthlie beauties which wee see that spirituall excellence that shines in thee , good lord forgiue ) not farre from thy right side , with curled lockes youth euer doth abide , rose-checked youth who garlanded with flowres , still blooming , ceasleslie vnto thee powres immortall nectar in a cuppe of gold , that by no darts of ages thou grow old , and as ends and beginnings thee not clame , successionlesse that thou be still the same . neare to thy other side resistlesse might , from head to foot in burnisht armour dight , that ringes about him , with a wa●ing brand , and watchfull eye , great sentinell doth stand , that neither time nor force in ought impaire thy workmanshippe , nor harme thine empire faire , soone to giue death to all againe that would sterne discord raise which thou destroide of old , discord that foe to order , nurse of warre , by which the noblest things dimolisht are , but ( catife ) shee no treason doth deuise , when might to nought doth bring her enterprise , thy all-vpholding might her malice raines , and her in hell throwes bound in iron chaines . with lockes in waues of gold that ebbe and flow on y●orie necke , in robes more white than snow , truth steadfastlie before thee holdes a glasse , indent'd with gemmes , where shineth all that was , that is , or shall bee , heere ere ought was wrought . thou knew all that thy pow'r with time forth brought , and more , things number lesse which thou couldst make , that actuallie shall neuer being take , heere thou beholdst thy selfe , and ( strange ) dost proue at once the beautie , louer and the loue. with faces two ( like sisters ) sweetlie faire , vvhose blossomes no rough autumne can impaire , stands prouidence , and doth her lookes disperse . through euerie corner of this vniuerse , thy prouidence , at once which generall things and singulare doth rule , as empires kings , vvithout whose care this world ( lost ) would remaine , as shippe without a maister in the maine , as chariot alone , as bodies proue depriu'd of soules , whereby they be , li●e , moue . but who are they which shine thy throne so neare ? with sacred countenance , and looke seuere , this in one hand a pondrous sword doth hold , her left stayes charg'd with ballances of gold , that with , browes girt with bayes , sweet-smiling face , doth beare a brandon , with a babish grace two milke-white vvings him easilie doe moue , o shee thy iustice is , and this thy loue ! by this thou brought this engine great to light , by that it fram'd in number , measure , vveight , that destine doth reward to ill and good ; but sway of iustice is by loue with-stood , vvhich did it not relent and mildlie stay , this world ere now had had its funerall day . what bands ( enclustred ) neare to these abide , which into vaste infinitie them hide ? infinitie that neither doth admit , place , time , nor number to encroach on it : heere bountie sparkleth , heere doth beautie shine , simplicitie , more white than gelsomine , mercie with open winges , ay-varied blisse , glorie , and ioy , that blisses darling is . ineffable , all-pow'rfull god , all-free , thou onlie liu'st , and each thing liues by thee , no ioy , no , nor perfection to thee came by the contriuing of this worlds great frame , ere sunne , moone , starres beganne their restlesse race , ere paint'd with purple light was heauens round face , ere aire had cloudes , ere cloudes weept downe their showres , ere sea embraced earth , ere earth bare flowres , thou happie liu'd ; world nought to thee supply'd , all in thy selfe thy selfe thou satisfy'd : of good no slender shadow doth appeare , no age-worne tracke , which shin'd in thee not cleare , perfestions summe , prime●cause of euerie cause , midst , end , beginning , where all good doth pa●se : hence of thy substance , differing in nought thou in eternitie thy sonne forth brought , the onlie birth of thy vnchanging minde , thine image , patterne-like that euer shin'd , light out of light , begotten not by will but nature , all and that same essence still which thou thy selfe , for thou dost nought possesse which hee hath not , in ought nor is hee lesse than thee his great begetter ; of this light , eternall , double , kindled was thy spright eternallie , who is with thee the same , all-holie gift , embassadour , knot , flame : most sacred triade , o most holie one , vnprocreatde father , euer-procreatde sonne , ghost breath'd from both , you were , are ▪ aye shall be , ( most blessed ) three in one , and one in three , vncomprehensible by reachlesse hight , and vnperceaued by excessiae light. so in our soules three and yet one are still , the vnderstanding , memorie , and will ; so ( though vnlike ) the planet of the dayes so soone as hee was made begate his rayes , which are his off-spring , and from both was hurld , the rosie light which comforte doth the world , and none fore-went an other : so the spring , the well-head , and the streame which they forth bring , are but one selfe-same essence , nor in ought doe differ , saue in order , and our thought no chime of time discernes in them to fall , but three distinctlie bide one essence all . but these expresse not thee , who can declare thy being ? men and angelles dazel'd are , who force this eden would with wit or sense a cherubin shall finde to barre him thence . all 's architect , lord of this vniverse , ingulph'd is wit would in thy greatnesse pierce , ah! as a pilgrime who the alpes doth passe , or atlas temples crown'd with winter glasse , the ayrie caucasus , the apennine , pyrenes clifts where sunne doth neuer shine , when hee some heapes of hilles hath ouer-went , beginnes to thinke on rest , his iourney spent , till mounting some tall mountaine hee doe find , more hights before him than hee left behinde : with halting pace so while i would me raise to the vnbounded circuits of thy praise , some part of way i thought to haue o're-runne , but now i see how scarce i haue begunne , with wonders new my spirits range possest , and wandring waylesse in a maze them rest . in these vaste fields of light , eth●riall plaines , thou art attended by immortall traines of intellectuall pow'rs , which thou brought forth to praise thy goodnesse , and admire thy worth , in numbers passing other creatures farre , since creatures ●●st noble maniest are , which doe in knowledge vs no lesse out-runne than moone in light doth starres , or moone the sunne , vnlike , in orders rang'd and manie ● band ( if beautie in disparitie doth stand ? ) arch-angells ▪ angells , cherubes , seraphines , and what with name of thrones amongst them shines , large-ruling princes , dominations , po●res , all-acting vertues of those fl●ming to●res ; these fred of vmbrage , these of labour free , rest rauished with still beholding thee , inflamde with beames which sparkle from thy face , they can no more desire , farre lesse embrace . low vnder them , with slow and staggering pace thy hand-maide nature thy great steppes doth trace , the source of second causes , golden chaine that linkes this frame as thou it doth ordaine , nature gaz'd on with such a curious eye that earthlings oft her deem'd a deitye . by nature led those bodies faire and greate which faint not in their course , nor change their state , vnintermixt , which no disorder proue , though aye and contrarie they alwayes moue , the organes of thy prouidence diuine , bookes euer open , signes that clearlie shine , times purpled maskers , then doe them aduance , as by sweet musicke in a measur'd dance ; starres , hoste of heauen , yee firmaments bright flowres , cleare lampes which ouer-hang this stage of ours , yee turne not there to decke the weeds of night , nor pageant-like to please the vulgare sight , great causes sure yee must bring great effects , but who can discant right your graue aspects ? hee onlie who you made deciphere can your notes , heauens eyes yee blinde the eyes of man. amidst these saphire farre-extending hights , the neuer-twinkling euer-wondring lights their fixed motions keepe , one drye and cold , deep-leaden colour'd , slowlie there is roll'd , with rule and line for times steppes meating euen in twice three lustres hee but turnes his heauen . with temperate qualities and countenance faire , still mildlie smiling sweetlie debonnaire , an other cheares the world , and way doth make in twice sixe autumnes through the zodiacke . but hote and drye with flaming lockes and browes enrag'd , this in his red pauillion glowest : together running with like speed if space , two equallie in hands atchieue their race , with blushing face this oft doth bring the day , and vsheres oft to statelie starres the way , that various in vertue , changing , light , with his small flame impearles the vaile of night . prince of this court , the sunne in triumph rides , with the yeare snake-like in her selfe that glides , times dispensator , faire life-giuing source , through skies twelue postes as he doth runne his course , heart of this all , of what is knowne to sence the likest to his makers excellence , in whose diurnall motion doth appeare a shadow , no , true pourtrait of the yeare . the moone moues lowest , siluer sunne of night , dispersing through the world her borrow'd light , who in three formes her head abroad doth range , and onlie constant is in constant change. sad queene of silence , i neere see thy face , to waxe , or waine , or shine with a full grace , but straighi ( amaz'd ) on man i thinke , each day his state who changeth , or if hee find stay , it is in drearie anguish , cares , and paines , and of his labours death is all the gaines ? immortall monarch , can so fond a thought lodge in my brest ? as to trust thou first brought heere in earths shadie cloister wretched man , to sucke the aire of woe , to spend lifes span midst sighes and plaints , a stranger vnto mirth , to giue himselfe his death rebucking birth ? by sense and wit of creatures made king , by sense and wit to liue their vnderling ? and what is worst , haue eaglets eyes to see his owne disgrace , and know an high degree of blisse , the place , if hee might thereto clime , aud not liue thralled to imperious time ? or ( dotard ) shall i so from reason swerue , to deeme those lights which to our vse doe serue , ( for thou dost not them need ) more noblie fram'd than vs , that know their course , and haue them nam'd ? no , i nee're thinke but wee did them surpasse as farre , as they doe asterismes of glasse , when thou vs made , by treason high defil'd , thrust from our first estate we liue ex●●d wandring this earth , which is of death the lot , where he doth vse the pow'r which he hath got , indifferent vmpire vnto clownes and kings , the supreame monarch of all mortall things . when first this flowrie orbe was to vs giuen , it but in place disvalu'd was to heauen , these creatures which now our soueraignes are , and as to rebelles doe denounce vs warre , then were our vasselles , no tumultuous storme , no thunders , quakings , did her forme deforme , the seas in tumbling mountaines did not roare , but like moist christall whispered on the shoare , no snake did met her meads , nor ambusht lowre in azure curles beneath the sweet-spring flowre ; the night-shade , henbane , napell , aconite , her bowelles then not bare , with death to smite her guiltlesse brood ; thy messengers of grace , as their high rounds did haunte this lower place ; o ioy of ioyes ! with our first parents thou to commune then didst daigne , as friends doe now : against thee wee rebell'd , and justlie thus , each creature rebelled against vs , earth , reft of what did chiefe in her excell , to all became a iaile , to most a hell , in times full terme vntill thy sonne was giuen , who man with thee , earth reconcil'd with heauen . whole and entiere all in thy selfe thou art , all-where diffusd , yet of this all no part , for infinite , in making this faire frame ( great without quantitie ) in all thou came , and filling all , how can thy state admit , or place or substance to be voide of it ? were worlds as many , as the rayes which streame from dayes bright lamp , or madding wits do dreame , they would not reele in nought , nor wandring stray , but draw to thee , who could their centers stay ; were but one houre this world disioyn'd from thee , it in one houre to nought reduc'd should bee , for it thy shadow is , and can they last , if seuer'd from the substances them cast ? o onlie blest , and author of all blisse , no , blisse it selfe , that all-where wished is , efficient , exemplarie , finall good , of thine owne selfe but onlie vnderstood ; light is thy curtaine , thou art light of light , an euer-waking eye still shining bright , in-looking all , exempt of passiue powre , and change , in change since deaths pale shade doth lowre : all times to thee are one , that which hath runne , and that which is not brought yet by the sunne , to thee are present , who dost alwayss see in present act , what past is , or to bee ; day-li●ers wee rememberance doe losse of ages worne , so miseries vs tosse ( blinde and lethargicke of thy heauenlie grace , which sinne in our first parents did deface , and euen while embryones curst by justest doome ) that wee neglect what gone is , or to come , but thou in thy great archiues scrolled hast in partes and whole , what euer yet hath past , since first the marble wheeles of time were roll'd , as euer liuing , neuer waxing old , still is the same thy day and yesterday , an vndiuided now , a constant ay. o king whose greatnesse none can comprehend , whose boundlesse goodnesse doth to all extend , light of all beautie , ocean without ground , that standing flowest , giuing dost abound , rich pallace , and endvveller euer blest , neuer not vvorking euer yet in rest ; what vvit can not conceiue , words say of thee , heere where wee as but in a mirrour see , shadowes of shadowes , atomes of thy might , still owlie eyed when staring on thy light , grant that released from this earthlie iaile , and fred of cloudes which heere our knowledge vaile , in heauens high temples where thy praises ring , i may in sweeter notes heare angelles sing . great god , whom wee with humbled thoughts adore , eternall , infinite , almightie king , whose dwellings heauen transcend , whose throne before archangells serue , and seraphines doe sing ; of nought who wrought all that with wondring eies wee doe behold within this various round , who makes the rockes to rocke , to stand the skies , at whose command cloudes peales of thunder sound : ah! spare vs wormes , weigh not how wee alas ( euill to our selues ) against thy lawes rebell , wash off those spots which still in conscience glasse ( though wee be loath to looke ) wee see too well ▪ deseru'd reuenge of doe not doe not take , if thou reuenge vvhat shall abide thy blovv ? passe shall this world , this vvorld vvhich tho● didst make , which should not perish till thy trumpet blovv , what soule is found vvhom parents crime not staines ? or vvhat vvith its ovvne sinnes defyl'd is not ? though iustice rigor threaten ( ah ) her raines let mercie guide , and neuer bee forgot . lesse are our faults farre farre than is thy loue , o vvhat can better seeme thy grace diuine , than they that plagues deserue thy bounti● proue , and where thou shovvre mayst vengeance , there to shine ? then looke and pittye , pittying forgiue vs guiltie slaues , or seruants novv in thrall , slaues , if alas thou looke hovv vve doe liue , or doing ill , or doing nought at all ? of an vngratefull minde a foule effect , but if thy giftes vvhich largelie heeretofore thou hast vpon vs povvr'd thou doe respect , vvee are thy seruants , nay , than ser●ants more , thy children , yes , and children de●relie bought , but vvhat strange chance vs of this lot 〈◊〉 ? po●re vvorthles vvights hovv lovvlie are vvee brought , vvhom grace once children made , sinne hath made slaues ? sinne hath made slaues , but let those bands grace breake , that in our vvrongs thy mercies may appeare , thy vvisdome not so meane is , povv'r so vveake , but thousand vvayes they can make vvorlds thee feare . o vvisdome boundlesse ! o 〈◊〉 grace ! grace , vvisedome vvhich make 〈◊〉 dimme reasons eye , and could heauens king bring from his placelesse place , on this ignoble stage of care to dye : to dye our death , and vvith the sacred strea●●e of bloud and vvater gushing from his side , to make vs cleane of that contagio●● blame , first on vs brought by our first parents pride . thus thy great loue and pitye ( heauenlie king ) loue , pittye vvhich so vvell our losse preuent , of euill it selfe ( loe ) could all goodnesse bring , and sad beginning cheare vvith glad euent . o loue and pitye ! ill knovvne of these times , o loue and pitye ! carefull of our need , o bounties ! vvhich our horride acts and crimes ( grovvne numberlesse ) contend neare to exceed . make this excessiue ardour of thy loue , so vvarme our coldnesse , so our lifes renevv , that vvee from sinne , sinne may from vs remoue , wit may our will , faith may our wit subdue . let thy pure loue burne vp all worldlie lust , hells candi'd poison killing our best part , which makes vs ioye in toyes , adore fraile dust in stead of thee , in temple of our heart . grant when at last our soules these bodies leaue , their loathsome shops of sinne and mansions blinde , and doome before thy royall seat receaue , they may a sauiour , not a iudge thee finde . a cypresse grove , by w. d. a cypresse grove . though it hath beene doubted if there be in the soule such imperious and superexcellent power , as that it can by the vehement & earnest working of it , deliuer knowledge to another without bodily organes , & by the onely conceptions and ideas of it produce reall effects ; yet it hath beene euer and of all held as infallible and most certaine , that it often ( either by outward inspiration , or some secret motion in it selfe ) is augure of its owne misfortunes , and hath shadowes of approching dangers presented vnto it before they fall forth . hence so many strange apparitions and signes , true visions , vncouth heauinesse , and causelesse vncomfortable languishings : of which to seeke a reason , vnlesse from the sparkling of god in the soule , or from the god-like sparkles of the soule , were to make reason vnreasonable , by reasoning of things transcending her reach . hauing often and diuerse times , when i had giuen my selfe to rest in the quiet solitarinesse of the night , found my imagination troubled with a confused feare , no , sorrow , or horror , which interrupting sleepe did astonish my senses , and rowse me all appalled , and transported in a suddaine agonie and amazednesse ; of such an vnaccustomed perturbation , not knowing , nor being able to diue into any apparent cause , carried away with the streame of my ( then doubting ) thoughts , i beganne to ascribe it to that secret fore-knowledge and presaging power of the propheticke minde , and to interpret such an agonie to be to the spirit as a faintnesse and vniversall wearinesse vseth to be to the body , a signe of following sicknesse , or as winter lightnings or earth-quakes are to commonwealthes and great cities-herbingers of more wretched euents . heereupon not thinking it strange if whatsoeuer is humaine should befall mee , knowing how prouidence ouercomes griefe , and discountenances crosses ; and that as we should not despaire of euils which may happen vs , wee should not bee too confident , nor leane much to those goods wee enjoy : i beganne to turne ouer in my remembrance all that could afflict miserable mortalitie , and to forecast euery thing that with a maske of horror could show it sel●e to humaine eyes : till in the end , as by unities and points , mathematicians are brought to great numbers , and huge greatnesse , after many fantasticall glances of the vvoes of mankinde , and those incombrances which follow vpon life , i was brought to thinke , and with amazement , on the last of humaine terrors , or ( as one termed it ) the last of all dreadfull and terrible euils , death . for to easie censure it would appeare , that the soule , if it fore-see that divorcement which it is to haue from the body , should not without great reason be thus ouer-grieued , and plunged in inconsolable and vnaccustomed sorrow : considering their neare vnion , long familiaritie and loue , with the great change , paine , vglinesse , which are apprehended to be the inseparable attendants of death . they had their being together , parts they are of one reasonable creature , the harming of the one , is the weakning of the working of the other ; what sweete contentments doth the soule enjoy by the senses ? they are the gates and vvindowes of its knowledge , the organes of its delight . if it be tedious to an excellent player on the lute , to abide but a few monthes the want of one , how much more must the being without such noble tooles and engines bee plaintfull to the soule ? and if two pilgrimes which haue wandred some few miles together , haue a hearts-griefe when they are neare to part , what must the sorrow be at the parting of two so louing friends and neuer-loathing louers as are the body and soule ? death is the violent estranger of acquaintance , the eternal diuorcer of mariage , the rauisher of the children ●rom the parents , the stealer of parents from their children , the interrer of fame , the sole cause of forgetfulnesse , by which the liuing talke of those gone away as of so many shadowes or age ▪ worne stories : all strength by it is enfeebled , beautie turned into deformitie & rottennesse , honor in contempt , glorie into basenesse . it is the reasonlesse breaker off of all actions , by which we enjoy no more the sweet pleasures of earth , nor gaze vpon the ●●a●elie revolutions of the heauens , sunne perpetuallie setteth ; star●es neuer rise vnto vs , it in one moment robbeth vs of what with so great toyle and care in many yeares wee haue heaped together : by this are successions of linages cut short , kingdomes left heirelesse , and greatest states orphaned : it is not ouercome by pride , smoothed by flatterie , diuerted by time , wisedome saue this can preuent and helpe euery thing . by death wee are exiled from this faire citty of the world , it is no more a world vnto vs , nor we any more people into it . the ruines of phanes , palaces , and other magnificent frames , yeeld a sad prospect to the soule , and how should it without horrour view the wracke of such a wonderfull maister-piece as is the body ? that death naturally is torrible and to be abhorred , it can not well and altogether be denied , it beeing a priuation of life , and a not-being , and euery priuation being abhorred of nature , and euill in it selfe , the feare of it too being ingenerate vniversallie in all creatures ; yet i haue often thought that euen naturally to a minde by onely nature resolued and prepared , it is more terrible in conceit than in verity , and at the first glance , than when well pryed into , and that rather by the weaknesse of our fantasie , than by what is in it , and that the marble colours , of obsequies , weeping , and funerall pompe ( which wee our selues cast ouer it ) did adde much more gastlinesse vnto it than otherwayes it hath . to averre which conclusion , when i had gathered my wandring thoughts , i beganne thus with my selfe . if on the great theater of this earth amongst the numberlesse number of men , to die were onely proper to thee and thine , then vndoubtedlie thou hadst reason to repine at so seuere and partiall a law ? but since it is a necessitie , from the which neuer an age by-pa●● hath beene exempted , and vnto which they which bee , and so many as are to come , are thralled ( no consequent of life being more common and familiar ) why shouldst thou with vnprofitable , and nought availing stubbornnesse , oppose to so vneuitable and necessarie a condition ? this is the high-way of mortalitie , our generall home , behold what millions haue trod it before thee , what multitudes shall after thee , with them which at that same instant runne . in so vniversall a calamitie ( if death be one ) priuate complaints cannot bee heard , with so many royall palaces , it is no losse to see thy poore caban burne . shall the heauens stay their euer-rolling wheeles ( for what is the motion of them , but the motion of a swift and euer-whirling wheele , which twineth forth , and againe vprolleth our life ? ) and hold still time , to prolong thy miserable dayes , as if the highest of their working were to doe homage vnto thee ? thy death is a peece of the order of this all , a part of the life of this world , for while the world is the world , some creatures must dye , & others take life . eternall things are raised far aboue this spheare of generation & corruption , where the first matter , like an euer-flowing & ebbing sea , with diuerse waues , but the same water , keepeth a restles and neuer-tyring current ; what is below , in the vniuersalitie of the kind , not in it selfe doth abide , man a long line of years hath continued , this man euerie hundreth is swept away . this globe enuironed with aire , is the sole region of death , the graue where euerie thing that taketh life must rotte , the stage of fortune and change , onelie glorious in the vnconstancie and varying alterations of it , which though manie seeme yet to abide one , and being a certaine entire one , are euer many . the neuer-agreeing bodies of the elementall brethren turne one in another , the earth changeth her countenance with the seasons , some-times looking colde , and naked , other times , hote and flowrie : nay , i cannot tell how , but euen the lowest of those celestiall bodies , that mother of monthes , and empresse of seas and moisture , as if shee were a mirror of our constant mutabiltie appeareth ( by her too great nearnesse vnto vs ) to participate of our changes , neuer seeing vs twice with that same face , now looking blacke , then pale and wanne , some-times againe in the perfection and fulnesse of her beautie shining ouer vs. death no lesse than life doth heere act a part , the taking away of what is old , beeing the making a way for what is young . they which fore-went vs did leaue a roome for vs , and should we grieue to doe the same to those which should come after vs ? who beeing suffered to see the exquisite rarities of an antiquaries cabinet is grieued that the curtaine bee drawne & to giue place to new pilgrimes ? and when the lord of this vniuerse hath shewed vs the amazing wonders of his various frame , should wee take it to heart , when hee thinketh time , to dislodge ? this is , his vnalterable and vneuitable decree , as wee had no part of our will in our entrance into this life , wee should not persume of anie in our leauing it , but soberlie learne to will that which hee wills , whose verie willing giueth beeing to all that it wills , and reuerencing the orderer , not repine at the order and lawes , which all-where and all-wayes are so perfectlie establi●hed , that who would essay to correct and amend any of them , should either make them worse , or desire thinges beyond the leuell of possibilitie . if thou dost complaine that there shall bee a time in the which thou shalt not bee , why dost thou not too grieue that there was a time in the which thou wast not ? and so that thou are not as old , as that enlifening planet of time ? for not to haue beene a thousand yeares before this moment , is as much to bee deplored , as not to be a thousand after it , the effect of them both beeing one : that will bee after vs which long long ere wee were , was . our childrens children haue that same reason to murmure that they were not yong men in our dayes , which wee haue to complaine that wee shall not bee old in theirs . the violets haue their time , though they empurple not the winter , and the roses keepe their season though they disclose not their beautie in the spring . empires , states , kingdomes , haue by the doome of the supreame prouidence their fatall periods , great cities lie ●adlie buried in their dust , arts and sciences haue not onelie their eclipses , but their wainings and deaths , the gastlie wonders of the world , raised by the ambition of ages are ouer-throwne and trampled , some lights aboue , not idlie intitled starres , are loosed and neuer more seene of vs : the excellent fabrike of this uniuerse it selfe shall one day suffer ruine , or a change like a ruine , and poore earthlings thus to bee handled complaine . but is this life so great a good , that the lose of it should bee so deare vnto man ? if it bee ? the meanest creatures of nature thus bee happie , for they liue no lesse than hee ; if it bee so great a felicitie , how is it esteemed of man himselfe at so small a rate , that for so poore gaines , nay , one disgracefull word , hee will not stand to loose it ? what excellencie is there in it , for the which hee should desire it perpetuall , and repine to bee at rest , and returne to his old grand-mother dust ? of what moment are the labours and actions of it , that the interruption and leauing off of them should bee to him so distastfull , and with such grudging lamentations receiued ? is not the entring into life weaknesse ? the continuing sorrow ? in the one hee is exposed to all the injuries of the elements , and like a condemned trespasser ( as if it were a fault to come to the light ) no sooner borne than manacled and bound ; in the other hee is restlesly like a ball tossed in the tenis-court of this world , when he is in the brightest meridian of his glorie , there mistereth nothing to destroy him , but to let him fall his owne hight , a reflex of the sunne , a blast of wind , nay , the glance of an eye , is sufficient to vndoe him : how can that bee any great matter , which so small instruments and slender actions are maisters of ? his bodie is but a masse of discording humors boyled together by the conspiring influences of superior lights ▪ which though agreeing for a trace of time , yet can neuer bee made vniforme , and keept in a just proportion . to what sicknesse is it subject vnto , beyond those of the other creatures ? no part of it beeing which is not particularlie infected and afflicted by some one , nay , euerie part with many ? so that the life of diuerse of the meanest creatures of nature hath with great reason , by the most wise , beene preferred to the naturall life of man : and we should rather wonder how so fragill a matter should so long endure , than how so soone decay . are the actions of the most part of men , much differing from the exercise of the spider ? that pitcheth toyles and is tapist , to pray on the smaller creatures , and for the weauing of a scornfull web eviscerateth it selfe many dayes , which when with much industrie finished , a tempestuous puffe of wind carrieth away both the worke and the worker ? or are they not like the playes of children ? or ( to hold them at their highest rate ) as is a may-game , or what is more earnest , some studie at chesse ? euerie day wee rise and lie downe , apparell and disapparrell our selues , wearie our bodies and refresh them , which is a circle of idle trauells , and labours ( like penelopes taske ) vnprofitablie renewed . some time wee are in a chase after a fading beautie , now wee seeke to enlarge our bounds , increase our treasure , feeding poorelie , to purchase what wee must leaue to those wee neuer saw , or ( happilie ) to a foole , or a prodigall heire : raised with the wind of ambition , wee court that idle name of honour , not considering how they mounted aloft in the highest ascendant of earthlie glorie , are but like tortured ghosts wandering with golden fetters in glistring prisons , hauing feare & danger their vnseperable executioners , in the midst of multitudes rather garded than regarded . they whom opake imaginations and inward melancholie , haue made wearie of the worlds eye , though they haue withdrawn themselues from the course of vulgare affaires , by vaine contemplations , curious searches , are more diquieted , and liue a life worse than others , their wit beeing too sharpe to giue them a true taste of their present infelicitie , and to increase their woes ; while they of a more shallow and simple conceit , haue want of knowledge , and ignorance of themselues , for a remedie and antidote against all the calamities of life . what cameli●n , what e●ripe , what moone doth change so oft as man ? hee seemeth not the same person , in one and the same day , what pleaseth him in the morning is in the euening vnto him distastfull . young hee scornes his childish conceits , & wading deeper in yeares ( for yeares are a sea into which hee wadeth vntill hee drowne ) hee esteemeth his youth vnconstancie , rashnesse , follie ; old he beginnes to pitie himselfe , plaining , because he is changed that the world is changed , like those in a ship , which when they launch from the shore , are brought to thinke the shore doth flie from them . when hee is fred of euill in his owne estate , hee grudges and vexes him selfe at the happinesse and fortunes of others , hee is pressed with care for what is present , with sorrow for what is past , with feare for what is to come , nay , for what will neuer come , and as in the eye one teare forceth out another , so makes he one sorrow follow vpon a former , and euerie day laye vp stuffe of griefe for the next . the aire , the sea , the fire , the beastes , bee cruell executioners of man , yet beastes , fire , sea , and aire , are pitifull to man in comparison of man , for moe men are destroyed by men , than by them all . what scornes , wrongs , contumelies , imprisonments , torments , poysons , receiueth man of man ? what engynes and new workes of death are daylie found forth by man against man ? what lawes to thrall his libertie ? fantasies and scarbugs , to inveigle his reason ? amongst the beastes is there anie that hath so seruile a lot in anothers behalfe as man ? yet neither is content , nor hee who raigneth , nor hee who serueth . the halfe of our life is spent in sleepe , which hath such a resemblance to death , that often it seperats as it were the soule from the bodie , and teacheth it a sort of being aboue it , making it soare beyond the spheare of sensuall delights , and attaine knowledge vnto which while the body did awake it could scarce aspire . and who would not , rather than abide chained in his loathsome galley of the world sleepe euer ( that is dye ) hauing all thinges at one stay bee free from those vexations , misaduenters , contempts , indignities , and many many anguishes , vnto which , this life is inuasseled and subdued ? and well looked vnto our greatest contentment and happinesse heere , seemeth rather to consist in the beeing released from miserie , than in the enjoying of anie great good . what haue the most eminent of mortalls to glorie in ? is it greatnesse ? who can bee great on so small a round as is this earth , and bounded with so short a course of time ? how like is that to castells or imaginarie cities raised in the skie by chance-meeting cloudes ? or to gyants modelled ( for a sport ) of snow , which at the hoter lookes of the sunne melt away , and lie drowned in their owne moisture ? such an impetuous vicissitude towseth the estates of this world. is it knowledge ? but wee haue not yet attained to a perfect vnderstanding of the smallest flower , and why the grasse should rather bee greene than red . the element of fire is quite put out , the aire is but water rarified , the earth moueth , and is no more the center of the uniuerse , is turned into a magnes ; starres are not fixed , but swimme in the eth●riall spaces , comets are mounted aboue the planets , some affirme there is an other world of men and creatures , with cities and towers in the moone , the sunne is lost , for it is but a cleft in the lower heauens , through which the light of the highest shines : thus sciences by the diuerse motions of this globe of the braine of man are become opinions . what is all wee know , compared with what wee know not ? wee haue not yet agreed about the chiefe good and felicitie . it is ( perhaps ) artificiall cunning , howe many curiosities bee framed by the least creatures of nature , vnto which the industrie of the most curious artizanes doth not attaine ? is it riches ? what are they but the casting out of friends , the snares of libertie , bands to such as haue them , possessing rather , than possest , mettalls which nature hath hidde ( fore-seeing the great harme they should occasion ) and the onelie opinion of man hath brought in estimation ? like thornes which laid on an open hand , may bee blowne away , and on a closing and hard gripping , wound it , prodigalles misspend them , wretches miskeepe them : when wee haue gathered the greatest aboundance , wee our selues can enjoye no more thereof , than so much as belonges to one man : what great and rich men doe by others , the meaner sort doe themselues . will some talke of our pleasures ? it is not ( though in the fables ) told out of purpose , that pleasure in hast beeing called vp to heauen , did heere forget her apparell , which sorrow thereafter finding ( to deceiue the world ) attired her selfe with : and if wee would say the trueth of most of our ioyes , wee must confesse that they are but disguised sorrowes ; the drames of their honney are sowred in pounds of gall , remorse euer enseweth them , and neuer doe they existe but by their opposite sadnesse , nay , in some they haue no effect at all if some wakning griefe hath not preceeded and forewent them . will some ladies vaunt of their beautie ? that is but skinne-deepe , of two senses onelie knowne , short euen of marble-statues , and pictures , not the same to all eyes , dangerous to the beholder , and hurtfull to the possessor , an enemie to chastitie , a thing made to delight others , more than those which haue it , a superficiall luster hiding bones and the braines , thinges fearfull to bee looked vpon : growth in yeares doth blaste it , or sicknesse , or sorrow preuenting them . our strength matched with that of the vnreasonable creatures , is but weaknesse : all wee can set our eyes on , in these intricate mazes of life , is but vaine perspectiue and deceiuing shadowes , appearing farre other wayes a farre off , than when enjoyed and gazed vpon in a neare distance . if death bee good , why should it bee feared ? and if it bee the worke of nature , how should it not bee good ? for nature is an ordinance and rule , which god hath established in the creating this vniuerse ( as is the law of a king ) which can not erre : for how should the maker of that ordinance erre ? sith in him there is no impotencie and weaknesse , by the which hee might bring forth what is vnperfect , no peruersenesse of will , of which might proceed any vicious action , no ignorance by the which he might goe wrong in working , beeing most powerfull , most good , most wise , nay , all-wise , all-good , all-powrefull ; he is the first orderer , and marshalleth euery other order , the highest essence , giuing essence to all other thinges ; of all causes the cause , hee worketh powerfullie , bonteou●lie , wiselie , and maketh ( his artificiall organ ) nature doe the same . how is not death of nature ? sith what is naturallie generate , is subject to corruption , and such an harmonie ( which is life ) rising from the mixture of the foure elements , which are the ingredients of our bodie , can not euer endure ; the contraritie of their qualities ( as a consuming rust in the baser metalles ) beeing an inward cause of a necessarie dissolution . againe , how is not death good ? sith it is the thaw of all those vanities which the frost of life bindeth together . if there bee a facietie in life , then must there bee a sweetnesse in death ? the earth were not ample enough to containe her of-spring if none dyed : in two or three ages ( without death ) what an vnpleasant and lamentable spectacle , were the most flourishing cities ? for what should there bee to bee seene in them , saue bodies languishing and cou●bing againe into the earth ? pale disfigured faces , skelitons in stead of men ? and what to bee heard , but the exclamations of the young , complaintes of the olde , with the pittifull cryes of sicke and pining persons ? there is almost no infirmitie worse than age . if there bee any euill in death , it would appeare to bee that paine and torment , which we apprehend to arise from the breaking of those strait bands which keepe the soule and body together ; which , sith not without great struggling and motion , seemes to proue it selfe vehement and most extreame . the senses are the onely cause of paine , but before the last trances of death , they are so brought vnder that they haue no ( or verie little ) strength , and their strength lessening , the strength of paine too must be lessened . how should wee doubt , but the weaknesse of senselesseneth paine , sith we know that weakened and maimed parts which receiue not nurishment , are a great deale lesse sensible , than the other partes of the bodie ; and see , that old decrepit persons leaue this world almost without paine , as in a sleepe ? if bodies of the most sound and wholesome constitution bee these which most vehemently feele paine ? it must then follow , that they of a distemperate and crasie constitution , haue least feeling of paine , and by this reason , all weake and sicke bodies should not much feele paine , for if they were not distempered and euill complexioned , they would not be sicke . that the sight , hearing , taste , smelling leaue vs without paine , and vnawares , we are vndoubtedlie assured , and why should wee not thinke the same of the feeling ? that which is capable of feeling , are the vitall spirits , which in a man in a perfite health are spred and extended through the whole bodie , and hence is it that the whole body is capable of paine : but in dying bodies we see that by pauses and degrees the partes which are furthest remoued from the heart , become cold , and being depriued of naturall heat , all the paine which they feele , is that they doe feele no paine . now , euen as ere the sicke be aware , the vitall spirits haue with drawne themselues from the whole extension of the bodie , to succour the heart ( like distressed citizens which finding their walls battered down , flye to the defence of their cittadell ) so doe they abandone the heart without any sensible touch : as the flame , the oyle failing , leaueth the wicke , or as light the aire which it doeth inuest . as to the shrinking motions , and convulsions of sinewes and members , which appeare to witnesse great paine , let one represent to himselfe the strings of an high-tuned lut , which breaking , retire to their naturall windings , or a piece of yce , that without any out-ward violence , cracketh at a thawe : no otherwise doe the sinewes of the bodie , finding themselues slacke and vnbended from the braine , and their wonted labours and motions cease , struggle , and seeme to stirre themselues , but without either , paine or sense . sowning is a true pourtrait of death , or rather it is the same , beeing a cessation from all action , motion , and function of sense and life : but in sowning there is no paine , but a silent rest , and so deepe and sound a sleepe that the naturall is nothing in comparison of it ; what great paine then can there bee in death , which is but a continued sowning , and a neuer againe returning to the workes and dolorous felicitie of life ? now although death were an extreame paine , sith it is in an instant , what can it bee ? why should wee feare it ? for while wee are , it commeth not , and it beeing come we are no more . nay , though it were most painfull , long continuing , and terrible , vglie why should wee feare it ? sith feare is a foolish passion but where it may preserue ; but it can not preserue vs from death , yea rather the feare of it , banishing the comfortes of present contentmentes , makes death to aduance and approach the more neare vnto vs. that is euer terrible which is vnknowne , so doe litle children feare to goe in the darke , and their feare is increased with tales . but that ( perhaps ) which anguisheth thee most , is to haue this glorious pageant of the world , remoued from thee , in the spring and most delicious season of thy life ; for , though to dye bee vsuall , to dye young may appeare extraordinarie . if the present fruition of these things bee vnprofitable and vaine , what can a long continuance of them bee ? stranger and new halcyon , why wouldst thou longer nestle amidst these vnconstant and stormie waues ? hast thou not alreddy suffred enough of this world , but thou must yet endure more ? to liue long , is it not to be long troubled ? but number thy yeares , which are now ( ) and thou shalt find , that where as ten haue ouer-liued thee , thousands haue not attained this age . one yeare is sufficient to behold all the magnificence of nature , nay , euen one day and night , for more is but the same brought againe : this sunne , that moone , these starres , the varying dance of the spring , summer , antumne , winter , is that verie same which the golden age did see . they which haue the longest time lent them to liue in , haue almost no part of it at all , measuring it either by that space of time which is past , when they were not , or by that which is to come : why shouldst thou then care , whether thy dayes be manie or few , which when prolonged to the vttermost , proue , paralel'd with eternitie , as a teare is to the oeea● ? to dye young , is to doe that soone , and in some fewer dayes , which once thou must doe ; it is but the giuing ouer of a game that , after neuer so many hazardes , must be lost . when thou hast liued to that age thou desirest , or one of platos yeares , so soone as the last of thy dayes riseth aboue thy horizon , thou wilt then as now , demand longer respit , and exspect more to come : it is hope of long life , that maketh life seeme short . who will behold , and with the eyes of aduice behold , the many changes depending on humane affaires , with the after-claps of fortune , shall neuer lament to dye young . who knowes what alterations and sudden disasters , in outward estate or inward contentments , in this wildernesse of the world , might haue befallen him who dyeth young , if hee had liued to be old ? heauen fore-knowing imminent harmes , taketh those which it loues to it selfe before they fall forth . pure and ( if we may so say ) virgine soules , carrie their bodies with no small agonies , and delight not to remaine long in the dregs of humane corruption , still burning with a desire to turne backe to the place of their rest , for this world is their inne and not their home . that which may fall foorth euerie houre , cannot fall out of time . life is a iourney in a dustie way , the furthest rest is death , in this some goe more heauilie burthened , than others : swift and actiue pilgrimes come to the end of it in the morning , or at noone , which tortoyse-paced wretches , clogged with the fragmentarie rubbidge of this world , scarce with great trauell crawle vnto at midnight . dayes are not to be esteemed after the number of them , but after the goodnesse : more compasse maketh not a spheare more compleat , but as round is a little as a large ring ; nor is that musician most praise worthie who hath longest played , but hee in measured accents who hath made sweetest melodie , to liue long hath often beene a let to liue well . muse not how many yeares thou mightst haue enjoyed life , but howe sooner thou mightst haue lossed it , neither grudge so much that it is no better , as comfort thy selfe that it hath beene no worse : let it suffice that thou hast liued till this day , and ( after the course of this world ) not for nought , thou hast had some smiles of of fortune , fauours of the worthiest , some friendes , and thou hast neuer beene disfauoured of the heauen . though not for life it selfe , yet that to after-worlds thou mightst leaue some monument that once thou wast , happilie in the cleare light of reason , it would appeare that life were earnestlie to bee desired : for sith it is denyed vs to liue euer ( said one ) let vs leaue some worthie remembrance of our once heere beeing , and draw out this spanne of life to the greatest length , and so farre as is possible . o poore ambition ! to what i pray thee mayst thou concreded it ? arches and statelie temples , which one age doth raise , doth not another raze , tombes and adopted pillars , lye buried with those which were in them buried : hath not auarice defaced , what religion did make glorious ? all that the hand of man can vpreare , is either ouer-turned by the hand of man , or at length by standing & continuing consumed : as if there were a secret opposition in fate ( the vneuitable decree of the eternall ) to controule our in dustrie , & conter-checke all our deuices & proposing . possessions are not enduring , children lose their names , families glorying ( like marigolds in the sun ) on the highest top of wealth and honour ( no better than they which are not yet borne ) leauing off to bee : so doth heauen confound what wee endeuour by labour and art to distinguish . that renowne by papers , which is thought to make men immortall , and which nearest doth approach the life of these eternall bodies aboue , how slender it is , the verie word of paper doth import , and what is it when obtained , but a multitude of words , which comming tymes may scorne ; how many millions neuer heare the names of the most famous writers , and amongst them to whom they are known how few turne ouer their pages , and of such as doe , how many sport at their conceits , taking the veritie for a fable , and oft a fable for veritie , or ( as we doe pleasants ) vse all for recreation ? then the arising of more famous , doth darken , and turne ignoble the glorie of the former , beeing held as garments worne out of fashion . now , when thou hast attained what praise thou couldst desire , and thy fame is emblazoned in many stories , it is but an eccho , a meere sound , a glow-worme , which seene a far , casteth some cold beames , but approached is found nothing , an imaginarie happinesse , whose good depends on the oppinion of others : desert and vertue for the most part want monuments and memorie , seldome are recorded in the volummes of admiration , while statues & torphees , are erected to those , whose names should haue beene buried in their dust , and folded vp in the darkest clowds of obliuion : so doe the rancke weeds in this garden of the world choacke and ouer-runne the swetest flowres . applause whilst thou liuest , serueth but to make thee that faire marke against which enuie and malice direct their arrows , at the best is like that syracusians sphear of chirstall , as fraile as faire : and borne after thy death , it may as well be ascribed , to some of those were in the troj●n horse , or to such as are yet to bee borne an hundreth yeares heereafter , as to thee , who nothing knowes , and is of all vnknowne . what can it auaile thee to bee talked of , whilst thou art not ? consider in what bounds our fame is confined , how narrow the lists are of humane glorie , and the furthest she can stretch her winges . this globe of the earth which seemeth huge to vs , in respect of the vniuerse , & compared with that wide wide pauillon of heauen , is lesse than little , of no sensible quantitie , and but as a point : for the horizon which boundeth our sight , diuideth the heauen as in two halfes , hauing alwayes sixe of the zodiacke signes aboue , and as many vnder it , which if the earth had any quantitie compared to it , it could not doe . more if the earth were not as a point , the starres could not still in all parts of it appeare to vs of a like greatnesse ; for where the earth raised it selfe in mountaines , wee beeing more neare to heauen , they would appeare to vs of a greater quantitie , and where it is humbled in vallies , we being further distant , they would seeme vnto vs l●sse : but the star●●s in all parts of the earth appearing of a like greatnesse , and to euery part of it the heauen imparting to our sight the halfe of its inside , we must auouch it to be but as a point . well did one compare it to an ant-hill , and men ( the inhabitants ) to so manie pismires , and grashoppers , in the toyle and varietie of their diuersified studies . now of this small indiuisible thing , thus compared , how much is couered with waters ? how much not at all discouered ? how much vnhabited and desart ? and how many millions of millions are they , which share the remnant amongst them , in languages , custumes , diuine rites differing , and all almost to others vnknowne ? but let it bee granted that glorie and fame are some great matter , and can reach heauen it selfe , sith they are oft buried with the honoured , and passe away in so fleet a reuolution of tyme , what great good can they haue in them ? how is not glorie temporall , if it increase with yeares and depend on time ? then imagine me ( for what cannot imagination reach vnto ? ) one could be famous in all times to come , and ouer the whole world present , yet shall hee be for euer obscure and ignoble to those mightie ones , which were onelie heeretofore esteemed famous amongst the assyrians , persians , romans . againe the vaine affectation of man is so suppressed , that though his workes abide some space , the worker is vnknowne : the huge egyptian pyramides , and that grot in pa●silipo , though they haue wrestled with tyme , and worne vpon the waste of dayes , yet are their authors no more knowne , than it is knowne by what strange earth-quackes , and deluges , yles were diuided from the continent , or hills bursted forth of the vallies . dayes , monthes , and yeares , are swallowed vp in the great gulfe of tyme ( which puts out the eyes of all their glorie ) and onely a fattall obliuion remaines : of so many ages past , wee may well figure to our selues some liklie apparances , but can affirme litle certaintie . but ( my soule ) what ailes thee , to bee thus backward and astonished , at the remembrance of death , sith it doth not reach thee , more than darknesse doth those farre-shinning lampes aboue ? rowse thy selfe for shame , why shouldst thou feare to bee without a bodie , ●ith thy maker and the spirituall and supercelestiall inhabitants haue no bodies ? hast thou euer seene any prisoner , who when the iaile gates were broken vp , & he enfranchised & set loose , would rather plaine and sit still on his fetters , than seeke his freedome ? or any mariner , who in the midst of stormes arriuing neare the shore , would launch forth againe vnto the maine , rather than stricke saile and joyfully enter the leas of a saue harbour ? if thou rightlie know thy selfe , thou hast but small cause of anguish ; for if there be any resemblance , of that which is infinite , in what is finit ( which yet by an infinit imperfection is from it distant ) if thou be not an image , thou art a shadow of that vnsearchable trinitie , in thy three essentiall powers , vnderstanding , will , memorie ; which though three , are in thee but one , and abiding one , are distinctlie three : but in nothing more comest thou neare that soueraigne good , than by thy perpetuitie , which who striue to improue , by that same doe it proue : like those that by arguing themselues to bee without all reason , by the verie arguing , shewe how they haue some . for , how can what is wholly mortall , more know what is immortall , than the eye can know sounds , or the eare questione about colours ; if none had eyes , who would euer descant of light or shadow ? to thee nothing in this visible world is comparable ; thou art so wonderfull a beautie and so beautifull a wonder , that if but once thou couldst bee gazed vpon by bodilie eyes , euery heart would bee inflamed with thy loue , and rauished from all seruile basenesse and earthly desires . thy beeing depends not on matter , hence by thine vnderstanding , dost thou dyue into the being of euery other thing ; and therein art so pregnant , that nothing by place , similitude , subject , tyme , is so conjoyned , which thou canst not separate ; as what neither is , nor any wayes can exist , thou canst faine , and giue an abstract beeing vnto . thou seemest a world in thy selfe , containing heauen , starres , seas , earth , floods , mountaines , forrests , and all that liueth : yet restes thou not satiate with what is in thy selfe , nor with all in the wide vniuerse , vntill thou raise thy selfe , to the contemplation of that first illuminating intelligence , farre aboue tyme , and euen reaching eternitie it selfe , into which thou art transformed , for , by receiuing thou ( beyond all other things ) art made that which thou recceiuest . the more thou knowest , the more apt thou art to know , not beeing amated with any object that excelleth in predominance , as sense by objects sensible . thy will is vncompellable , resisting force , daunting necessitie , despising danger , triumphing ouer afliction , vnmoued by pittie , and not constrained by all the toyles and disasters of life . what the airts-master of this vniuerse is in gouerning this vniuerse , thou art in the body ; and as hee is whollie in euerie part of it , so art thou whollie in euerie part of the bodie . by thee man is that hymen of eternall and mortall things , that chaine together binding vnbodied and bodily substances , without which the goodlie fabricke of this world were vnperfect . thou hast not thy beginning from the fecunditie , power , nor action of the elementall qualities , beeing an immediate maister-piece of that great maker : hence hast thou the formes and figures of all thinges imprinted in thee from thy first originall . thou only at once art capable of contraries , of the three parts of tyme , thou makest but one . thou knowest thy selfe so separate , absol●●e and diuerse an essence from thy bodie , that thou disposest of it as it pleaseth thee , for in thee there is no passion so weake which maistereth not the feare of leauing it . thou shouldst bee so farre from repining at this separation , that it should bee the chiefe of thy desires ; sith it is the passage and meanes to attaine thy perfection and happinesse . thou art heere but as in an infected and leprous inne , plunged in a floud of humors , oppressed with cares , suppres●ed with ignorance , defiled and destained with vice , retrograde in the course of vertue ; small things seeme heere great vnto thee , and great things small , follie appeareth wisedome , and wisedome follie. fred of thy fleshlie care , thou shalt rightlie discerne the beautie of thy selfe , and haue perfect fruition of that all-sufficient and all-suffizing happinesse , which is god himselfe ; to whom thou owest thy being , to him thou owest thy well being , he and happinesse are the same . for , if god had not happinesse , hee were not god , because happinesse is the highest and greatest good : if then god haue happinesse , it can not bee a a thing differing from him ; for , if there were any thing in him , differing from him , hee should bee an essence composed and not simple , more what is differing in any thing , is either an accident or a part of it selfe ; in god happinesse can not bee an accident , because hee is not subject to anie accidents , if it were a part of him ( since the part is before the whole ) wee should bee forced to grant , that some thing was before god. bedded and bathed in these earthlie ordures , thou canst not come neare this soueraigne good , nor haue any glimpse of the farre-off dawning of his vncessable brightnesse , no , not so much as the eyes of the birds of the night haue of the sunne . thinke then by death , that thy shell is broken , and thou then but euen hatched , that thou art a pearle , raised from thy mother , to bee enchaced in gold , and that the death-day of thy body , is thy birth-day to eternitie . why shouldst thou bee feare-stroken , and discomforted ▪ for thy parting from this mortall bride thy bodie , sith it is but for a tyme , and such a time , as shee shall not care for , nor feele any thing in , nor thou haue much neede of her ? nay , sith thou shalt receiue her againe , more goodly and beautifull , than when in her fullest perfection thou enjoyed her ; beeing by her absence made like vnto that indian christall , which after some reuolutions of ages , is turned into purest diamond . if the soule bee the forme of the bodie , and the forme separated from the matter of it , can not euer so continue , but is inclined and disposed to be reunited thereinto : what can let and hinder this desire , but that some time it bee accomplished , and obtaining the exspected end , rejoyne it selfe againe vnto the bodie ? the soule separate hath a desire , because it hath a will , and knowes it shall by this reunion receiue perfection : too , as the matter is disposed , and inclineth to its forme when it is without it , so would it seeme that the forme should be towards its matter in the absence of it . how , is not the soule the forme of the bodie , fith by it , it is , and is the beginning and cause of all the actions and functions of it : for , though in excellencie it passe euerie other forme , yet doth not that excellencie take from it the nature of a forme ? if the abiding of the soule from the bodie be violent , then can it not bee euerlasting , but haue a regresse : how is not such an estate of beeing and abiding not violent to the soule , if it bee naturall to it , to be in matter , and ( separate ) after a strange manner , many of the powers and faculties of it ( which neuer leaue it ) are not duelie exercised ? this vnion seemeth not aboue the horizon of naturall reason , farre lesse imposible to bee done by god , and though reason can not euidentlie heere demonstrate , yet hath shee a mistie and groping notice . if the bodie shall not arise , how can the onelie & soueraigne good , be perfectlie and infinitlie good ? for , how shall hee bee just , nay , haue so much justice as man , if hee suffer the euill and vicious , to haue a more prosperous and happie life , than the followers of religion and vertue ; which ordinarlie vseth to fall forth in this life ? for , the most wicked are lords and gods of this earth , sleeping in the lee port of honour , as if the spacious habitation of the world had beene made onelie for them ; and the vertuous and good , are but forlorne cast-awayes , floting in the surges of distresse , seeming heere either of the eye of prouidence not pityed , or not regarded : beeing subject to all dishonours , wronges , wrackes , in their best estate , passing away their dayes ( like the d●zies in the field ) in silence and contempt . sith then hee is most good , must just , of necessitie , there must bee appointed by him an other time and place of 〈◊〉 , in the which there shall bee a reward for leauing well , and a punishment for doing euill , with a life whereinto both shall receiue their due ; and not onelie in their soules di●●●ted , for , ●ith both the parts of man did act a part in the right or wrong , it carrieth great reason with it , that they both bee araigned before that high iustice , to receiue their owne : man is not a soule onelie , but a soule and bodie , to which either guerdon or punishment is due . this seemeth to be the voice of nature in almost all the religions of the world ; this is that generall testimonie , charactered in the minds of the most barbarous and sauage people ; for , all haue had some rouing gesses at ages to come , and a dimme du●kish light of another life , all appealing to one generall iudgement throne . to what else could serue so many expiations , sacrifices , prayers , solemnities , and misticall ceremonies ? to what such sumptuous temples , and care of the dead : to what all religion ? if not to showe , that they expected a more excellent manner of beeing , after the nauigation of this life did take an end . and who doth denie it , must denie that there is a prouidence , a god , confesse that his worship , and all studie and reason of vertue are vaine ; and not beleeue that there is a world , are creatures , and that hee himselfe is not what hee is . but it is not of death ( perhaps ) that we complaine , but of tyme , vnder the fatall shadow of whose ●inges , all things decay and wether : this is that tyrant , which executing against vs his diamantine lawes , altereth the harmonious constitution of our bodies , benumning the organes of our knowledge , turneth our best senses senslesse ; makes vs loathsome to others , and a burthen to our selues : of which euills death releiueth vs. so that if wee could bee transported ( o happie colonie ! ) to a place exempted from the lawes and conditions of tyme , where neither change , motion , nor other affection of materiall and corruptible things were ; but an immortall , vnchangeable , impassible , all-sufficient kind of life , it were the last of things wishible , the tearme and center of all our de●ires . death maketh this transplantation ; for the last instant of corruption , or leauing off of any thing to bee what it was , is the first of generation , or beeing of that which succeedeth ; death then beeing the end of this miserable transitory life , of necessitie must bee the beginning of that other all excellent and eternall : and so causleslie of a vertuous soule it is either feared or complained on . as those images were pourtraited in my minde ( the morning starre now almost arising in the east ) i found my thoughts in a mild and quiet calme ; and not long after , my senses one by one forgetting their vses , beganne to giue themselues ouer to rest , leauing mee in a still and peaceable sleepe ; if sleepe it may bee called , where the mind awaking is carried with free wings from out fleshlie bondage ? for , heauie lids , had not long couered their lights , when i thought , nay , sure i was where i might discerne all in this great all ; the large compasse of the rolling circles , the brightnesse and continuall motion of those rubies of the night , which ( by their distance ) heere below can not be perceiued ; the ●iluer countenance of the wandring moone , shining by anothers light , the hanging of the earth as ( e●uironed with a girdle of christall ) the sunne enthronized in the midst of the planets , eye of the heauens , gemme of this precious ring the world. but whilst with wonder and amazement i gazed on those celestiall splendors , and the beaming lampes of that glorious temple ( like a poore countrie-man brought from his solitarie mountaines and flockes , to behold the magnificence of some great citie ) there was presented to my fight a man , as in the spring of his yeares , with that selfe same grace , comely feature , majesticke looke which the late ( ) was wont to haue : on whom i had no sooner set mine eyes , when ( like one planet-stroken ) i became amazed : but hee with a ●ild demeanour , and voyce surpassing all humane sweetnesse , appeared ( mee thought ) to say , what is it doth thus anguish and trouble thee ? is it the remembrance of death , the last period of wretchednesse , and entrie to these happie places ; the lanterne which lightneth men to see the misterie of the blessednesse of spirites , and that glorie which transcendeth the courtaine of things visible ? is thy fortune below on that darke globe ( which scarce by the smalnes of it appeareth heere ) so great , that thou art heart-broken and dejected to leaue it ? what if thou wert to leaue behind thee a ( ) so glorious in the eye of the world ( yet but a mote of dust encircled with a pond ) as that of mine , so louing ( ) such great hopes , these had beene apparant occasions of lamenting , and but apparent ? dost thou thinke thou leauest life too soone ? death is best young ; things faire and excellent , are not of long endurance vpon earth . who liueth well , liueth long ; soules most beloued of their maker , are soonest releeued from the bleeding cares of life , and most swiftlie wa●ted through the surges of humane miseries . opinion that great enchantresse and peiser of things , not as they are , but as they seeme , hath not in any thing more , than in the conceit of death abused man : who must not measure himselfe , and esteeme his estate , after his earthlie being , which is but as a dreame : for , though hee bee borne on the earth , hee is not borne for the earth , more than the embryon for the mothers wombe . it plaineth to bee relieued of its bands , and to come to the light of this world , and man wailleth to bee loosed from the chaines with which he is fettered in that valey of vanities : it nothing knoweth whither it is to goe , nor ought of the beautie of the visible workes of god , neither doth man of the magnificence of the intellectuall world aboue , vnto which ( as by a mid-wife ) hee is directed by death . fooles , which thinke that this faire and admirable frame , so variouslie disposed , so rightlie marshalled , so stronglie maintained , enriched with so many excellencies , not only for necessitie , but for ornament and delight , was by that supreame wisedome brought forth , that all things in a circularie course , should bee and not bee , arise and dissolue , and thus continue : as if they were so many shadowes cast out and caused by the encountring of these superior celestiall bodies , changing onelie their fashion and shape , or fantasticall imageries , or printes of faces into christall . no no , the eternall wisedome hath made man an excellent creature , though hee faine would vnma●●e himselfe , and returne to nothing : and though he seeke his felicity among the reasonlesse wights , he hath fixed it aboue . looke how some prince or great king on the earth , when hee hath raised any statelie citie , the worke being atchi●●ed , is wont to set his image in the midst of it , to bee admired and gazed vpon : no otherwise did the soueraigne of this all , the fabricke of it perfected , place man ( a great miracle ) formed to his owne patterne , in the midst of this spacious and admirable citie . god containeth all in him as the beginning of all , man containeth all in him , as the midst of all ; inferiour thinges bee in man more noble than they exist , superiour thinges more meanlie , celestiall things fauour him , earthly things are vassaled vnto him , hee is the band of both ; neither is it possible but that both of them haue peace with him , if he haue peace with him , who made the couenant betweene them and him ? hee was made that hee might in the glasse of the world behold the infinite goodnesse , power , and glorie of his maker , and beholding know , and knowing loue , and louing enjoye , and to hold the earth of him as of his lord paramount ; neuer ceasing to remember and praise him. it exceedeth the compasse of conceit , to thinke that that wisedome which made euerie thing so orderly in the parts , should make a confusion in the whole , and the cheife maister-peece ; how bringing forth so many excellencies for man , it should bring forth man for basenesse and miserie . and no lesse strange were it , that so long life should be giuen to trees , beastes , and the birds of the aire , creatures inferior to man , which haue lesse vse of it , and which can not judge of this goodlie fabricke , and that it should bee denyed to man : vnlesse there were another manner of liuing prepared for him , in a place more noble and excellent . but alas ! ( said i ) had it not beene better that for the good of his natiue cou●trie a ( ) endued with so manie peerlesse gifts , had yet liued ? how long will yee ( replyed hee ) like the ants , thinke there are no fairer palaces , than their hills ; or like to poreblind moles , no greater light , than that little which they shunne ? as if the maister of a campe , knew when to remoue a sentinell , and hee who placeth man on the earth , knew ●ot how long he had need of him ? euerie one commeth there to act his part of this tragicomedi● called life , which done , the courtaine is drawne , and hee remouing is said to dye . that prouidence which prescriueth causes to euerie euent hath not onelie determined a definit and certaine number of dayes , but of actions to all men , which they cannot goe beyond . most ( ) then ( answered i ) death is not such an euill and paine , as it is of the vulgare esteemed ? death ( said hee ) nor painefull is , nor euill ( except in contemplation of the cause ) beeing of it selfe as indifferent as birth : yet can it not bee denyed , but amidst those dreames of earthly pleasures , the vncouthnesse of it , with the wrong apprehension of what is vnknowne in it , are noysome , but the soule sustained by its maker , resolued , and calmlie retired in it selfe , doth find that death ( ●ith it is in a moment of time ) is but a short , nay , sweete sigh ; and is not worthie the remembrance compared with the smallest dramme of the infinite felicitie of this place . heere is the palace royall of the almighty king , in which the vncomprehensible comprehensiblie manifesteth himselfe ; in place highest , in substance not subject to any corruption or change , for it is aboue all motion , and solid turneth not ; in quantitie greatest , for , if one starre , one spheare bee so vast , how large , how hudge in exceeding demensions , must those bounds bee , which doe them all containe ? in quantitie most pure and orient , heauen heere is all but a sunne , or the sunne all but a heauen . if to earthlings the foote-stoole of god , and that stage which hee raised for a small course of time , seemeth so glorious and magnificent ; what estimation would they make ( if they could see ) of his eternall habitation and throne ? and if these bee so wonderfull , what is the sight of him , for whom , and by whom all was created ; of whose glorie to behold the thousand thousand part , the most pure intellegences are fullie satiate , and with wonder and delight rest amazed ; for the beautie of his light and the light of his beautie are vncomprehensible ? heere doth that earnest appetite of the vnderstanding content it selfe , not seeking to know any more ; for it seeth before it , in the vision of the diuine essence ( a miroi● in the which not images or shadowes , but the true and perfect essence of euerie thing created , is more cleare and conspicuous , than in it selfe ) all that may bee knowne or vnderstood . heere doth the will pause it selfe , as in the center of its eternall rest , glowing with a firie affection of that infinite and all-sufficient good ; which beeing fullie knowne , cannnot ( for the infinit motiues and causes of loue which are in him ) but bee fullie and perfectlie loued : as hee is onelie true and essentiall bountie , so is hee the onelie essentiall and true beautie , deseruing alone all loue and admiration , by which the creatures are onelie in so much faire and excellent , as they participate of his beautie and excelling excellencies . heere is a blessed companie , euerie one joying as much in anothers felicitie , as in that which is proper , because each seeth another equ●llie loued of god ; thus their distinct joyes are no fewer , than the copartners of the joye : and as the assemblie is in number answerable to the large capacitie of the place , so are the joyes answerable to the numberlesse number of the ass●mblie . no poore and pittifull mortall , confined on the globe of earth , who hath neuer seene but sorrow , or interchangeablie some painted superficiall pleasures , can rightlie thinke on , or bee sufficient to conceaue the tearmelesse delightes of this place . so manie feathers moue not on birds , so many birds dint not the aire , so manie leaues tremble not on trees , so manie trees grow not in the solitarie forests , so manie waues turne not in the ocean , and so manie graines of sand limit not those waues : as this triumphant court hath varietie of delights , and ioyes exempted from all comparison . happinesse at once heere is fullie knowne and fullie enjoyed , and as infinit in continuance as extent . heere is flourishing and neuer-fading youth without age , strength without weaknesse , beautie neuer blasting , knowledge without learning , aboundance without lothing , peace without disturbance , participation without enuy , rest without labour , light without rising or setting sunne , perpetuitie without moments , for time ( which is the measure of endurance ) did neuer enter in this shining eternitie . ambition , disdaine , malice , difference of opinions , can not approach this place , resembling those foggie mists , which couer those lists of sublunarie thinges . all pleasure paragon'd with what is heere is paine , all mirth mourning , all beautie deformitie : heere one dayes abyding , is aboue the continuing in the most fortunate estate on the earth manie yeeres , and sufficient to conteruaile the extreamest torments of life . but , although this blisse of soules bee great , and their joyes many , yet shall they admit addition , and bee more full and perfect , at that long wished and generall meeting with their bodies . amongst all the wonders of the great creator , not one appeareth to bee more wonderfull ( replyed i ) than that our bodies should arise , hauing suffered so many changes , and nature denying a returne from priuation to a habit. such power ( said hee ) beeing aboue all that the vnderstanding of man can conceaue , may well worke such wonders ; for , if mans vnderstanding could comprehend all the secretes and counsells of that eternall majestie , it must of necessitie bee equall vnto it . the author of nature is not thralled to the lawes of nature , but worketh with them , or contrarie to them , as it pleaseth him : what hee hath a will to doe , hee hath a power to performe . to that power which brought all this all from nought , to bring againe in one instant any substance which euer was into it , vnto what it was once , should not be thought impossible ; for , who can doe more , can doe lesse , and his power is no lesse , after that which was by him brought forth is decayed and vanished , than it was before it was produced ; beeing neither restrained to certaine limits , or instruments , or to any determinate & definit manner of working : where the power is without restraint , the workeadmitteth no other limits , than the workers will. this world is as a cabinet to god , in which the small things ( how euer to vs hidde and secret ) are nothing lesse keeped , than the great . for , as hee was wise and powerfull to create , so doth his knowledge comprehend his own creation ; yea , euery change and varietie in it , of which it is the verie source . not any atome of the scattered dust of mankind though daylie flowing vnder new formes , is to him vnknowne : and his knowledge doth distinguish and discerne , what once his power shall waken and raise vp . why may not the arts-master of the world , like a molder , what he hath framed in diuerse shapes , confound in one masse , and then seuerally fashion them out of the same ? can the spargiricke by his arte restore for a space to the dry and withered rose , the naturall purple and blush : and can not the almightie raise and refine the bodie of man , after neuer so many alterations on the earth ? reason her selfe finds it more possible for infinit power to cast out from it selfe a finit world , and restore any thing in it , though decayed and dissolued , to what it was first ; than for man a finit piece of reasonable miserie , to change the forme of matter made to his hand : the power of god neuer brought forth all that it can , for then were it bounded , and no more infinit . that time doth approach ( o haste yee times away ) in which the dead shall liue , and the liuing bee changed , and of all actions the guerdon is at hand ; then shall there be an end without an end , time shall finish , and place shall be altered , motion yeelding vnto rest , and another world of an age eternall and vnchangable shall arise : which when hee had said ( me thought ) he vanished ▪ and i● all astonished did awake . on the report of the death of the author . if that were true which whispered is by fame , that damōs light no more on earth doth burne , his patron phoebus physicke would disclame , and cloth'd in clowds as earst for phaetō mourn ▪ yea , fame by this had got so deepe a wound , that scarce shee could haue power to tell his death , her wings cutt short ; who could her trumpet sound , whose blaze of late was nurc'd but by his breath ? that spirit of his which most with mine was free , by mutuall trafficke enterchanging store , if chac'd from him it would haue com'd to mee , where it so oft familiare was before . some secret griefe distempring first my minde , had ( though not knowing ) made mee feele this losse : a sympathie had so our soules combind , that such a parting both at once would : tosse . though such reports to others terrour giue , thy heauenlie vertues who did neuer spie , i know thou , that canst make the dead to liue , immortall art , and needes not feare to die . sir william alexander . to s. w. a. though i haue twice beene at the doores of death , and twice found shoote those gates which euer mourne , this but a lightning is , truce tane to breath , for late-borne sorrowes augurre fleet returne . amidst thy sacred cares , and courtlie toyles , alexis , when thou shalt heare wandring fame tell , death hath triumph'd o're my mortall spoiles , and that on earth i am but a sad name ; if thou e're held mee deare ? by all our loue , by all that blisse , those ioyes heauen heere vs gaue , i conju●e thee , and by the maides of ioue , to graue this short remembrance on my graue . heere damon lyes , whose songes did some time● grace the murmuring eske , may roses shade the place . to the memorie of the most excellent ladie , iane countesse of perth . this beautie which pale death in dust did turne , and clos'd so soone within a coffin sad , did , passe like lightning , like to thunder burne ; so little life , so much of worth it had . heauens but to show their might heere made it shine , and when admir'd , then in the worlds disdaine ( o teares , o griefe ! ) did call it backe againe , lest earth should vaunt shee kept what was diuine . what can wee hope for more ? what more enjoy ? sith fairest things thus soonest haue their end , and , as on bodies shadowes doe attend , sith all our blisse is follow'd with annoy ? yet she 's not dead , she liues where she did loue , her memorie on earth , her soule aboue . a sermon concerning death and the resurrection, preached in st. maries, at oxford, on low sunday, april the 28. 1644 before the committee of the members of the honourable house of commons / by w. strode ... strode, william, 1600 or 1601-1645. this text is an enriched version of the tcp digital transcription a61834 of text r33817 in the english short title catalog (wing s5984). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 42 kb of xml-encoded text transcribed from 13 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a61834 wing s5984 estc r33817 13568056 ocm 13568056 100340 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a61834) transcribed from: (early english books online ; image set 100340) images scanned from microfilm: (early english books, 1641-1700 ; 1050:11) a sermon concerning death and the resurrection, preached in st. maries, at oxford, on low sunday, april the 28. 1644 before the committee of the members of the honourable house of commons / by w. strode ... strode, william, 1600 or 1601-1645. [2], 22 p. printed by leonard litchfield ..., oxford : 1644. reproduction of original in the huntington library. eng bible. -n.t. -colossians iii, 3 -sermons. death -religious aspects. sermons, english -17th century. a61834 r33817 (wing s5984). civilwar no a sermon concerning death and the resurrection, preached in st maries, at oxford, on low sunday, april the 28. 1644. before the committee of strode, william 1644 8297 3 30 0 0 0 0 40 d the rate of 40 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2003-05 tcp assigned for keying and markup 2003-05 aptara keyed and coded from proquest page images 2005-03 emma (leeson) huber sampled and proofread 2005-03 emma (leeson) huber text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion a sermon concerning death and the resurrection , preached in st maries , at oxford , on low sunday , april the 28. 1644. before the committee of the members of the honourable house of commons . by w. strode dr of divinity . published by authority . oxford , printed by leonard lichfield , printer to the vniversity . 1644. col . 3. 3. for ye are dead , and your life is hid with christ in god . after the death and resurrection of our blessed saviour , it will not be unseasonable , especially in these times of danger , to meditate upon our own . loe therefore life and death , not now proposed to your choice , but to your meditation . the matter of my text is the whole race of man , both while he is , and while he is not : he still travells to and fro , betwixt two stages ; which are ever the same , though the order be mutually inverted . for we are no sooner enterd into life , but we are dead , dead and buried with christ in baptisme ; no sooner dead to the world but new borne to god through the same meanes ; when we are thus borne againe , ( notwithstanding this spirituall parenthesis , ) we still proceed in a naturall course of death ; no sooner dead so , but our life is hid with christ in god . thus on the corner-stone we ketch corners , alive and dead , dead and alive : and 't is quickly done : for life and death , or death and life are not so farre disjoyn'd as we account , none indeed so neare neighbours ; they are sever'd not onely but by an inch , as the poet phansied , at sea , tabula distinguimur , but on land also they are scarce distant by a moment of time : we finde them so close united in my text , that they meet in the selfe same instant , nay further in the very nullity of time . for now even now ye are dead , and then even then after time your life is hid with christ in god . so that my text affords a contrary assurance in two contrary cases ; assurance of death while ye live , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} for ye are dead , and assurance of life when ye dye , for your life is hid with christ in god : the first is the death of life , the second the life of death ; that passing sure , for ye are surer of nothing on earth then of yourselves , and yet howsoever ye are , ye are dead , the second surer yet , for god is surer then your selves , your life is hid with christ in god . in the first part i shall strike you dead ; ye are dead . how dead ? yes already ; in the aorist ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which we render not , ye shall dye , but ye have died , or now are dead . man borne of a woman is not borne ( as you may think ) into life , but into death . ye that are most awake sit asleep with your eyes open ; and when ye walk about , ye walk like ghosts . what ? shall i tell my hearers they are dead ? who then shall heare me ? i know to whom i speake , to the dead , that come hither to learne the way of life . thrice noble and thrice worshipfull , thrice worthy and thrice welcome , that ye may truly know how dead ye are , i say , ye are thrice dead ; yes , three wayes , dead in law , dead by the course of nature , dead by the ▪ covenant of grace . first , ye are dead in law : the generall sentence hath already passed upon all : in the day thou eatest of the forbidden fruit thou shalt surely dye . from that day to this , every sprig of adam lives meerly by reprieve . for which we have nothing to pleade but our book and child-bearing ; our book which containes gods mercifull promise , and the child-bearing of christ , whereby we become consanguineous with the innocent and holy one of god . if so , let me turne the inference of my text to the consequence , for to therefore , and so read backward , therefore set not your affections on things on the earth , as you are warned in the precedent verse . when we draw neare to the end , we minde nothing else , and onely thereto we set our strength . would you not think the man mad , who being sentenced to death should be sollicitous for titles to set forth hìc jacet ; if being streight to be demolish'd in person , he should seek out surveyors to build castles and barnes ; if being strip'd for the axe , he should send for the taylour ; if when he should gaine peace with god by sacrificing his affections , he should chuse to die like zimri and cosbi ? so vaine , so mad are we : all our toyle is for an epitaph ; we build houses when we must dwell in the grave ; we take measure for clothes when death takes measure for the coffin , we and the wormes look for provision at once , and we dye in our lusts. the iudge , under whose repreive we stand , forbids anxiety for things that perish , yet still our wisedome teacheth us to be thus foolishly anxious : and therefore god prevents our projects as he did the project of that uncertaine rich man in the parable : while he was driven into agony of thought what he should doe with his great increase , while he became extreme miserable through much prosperity , and was ready to burst for want of a larger store-house , his repreiver sayes unto him , thou foole , this night will i take away thy soule , this night ; for the soule is alwayes due , because we are dead in law . that which christ spake concerning the end of the world , let not he that is on the house top come downe to take any thing out of the house , nor he that is in the field returne to fetch his clothes , mat. 24. the same may i apply to the end of every particular person , that promiseth life to himselfe for the accomplishment of remote projects ; let not he that is below thinke of cutting downe trees to make ladders for his advancement , nor he that stands above thinke of securing his condition by descending lower ; for we are dead in law . the goard , wherein ionas delighted , had a worme inbred to make it wither , so have all earthly delights : if that will not weane us from them , we have a worme of corruption within our selves to make us let goe our hold . abraham the representation of all the faithfull , had no inheritance in the land of canaan , not a foot of his owne perpetuity , save onely a place of buriall : of this we are capable by law . dust thou art and to dust thou shalt returne . indeed a grave we cannot misse , because the body will consume and bury it selfe . secondly , we are dead by the course of nature . beleeve it , ye are all dead men ( as we say of those that are desperately sick ) for ye cannot hold out long , ye are going while i speake . ye finde that the dust flyeth away : are ye not made of dust ? that the winde vanisheth ; is not your breath in your nostrills ? that the shadow creepeth ; doe not your bodies cast a shadow ? as the element such is the compound ; and as the shadow , such is the substance , but more expresly dust ye are , psal. 103. 14. v. your life is a winde , iob. 7. 7. v. your dayes a shadow , iob. 8. 9. v. you see the dust raised , not the rising of every atome ; the wind past , not the passage ; the shadow removed , not the motion ; and so your dayes slide away without present observation of declining . that ye are changed ye feele , though not the changing : you perceive in your age , a spring , a summer , an autumne , a winter , and happily severall months of these great quarters : for every seaven-yeare brings a sensible change : within the number of 70 yeares , ( which david accounted a full pitch of life ) solon observed ten changes , for ten times seven ; teeth , youth , beard , ability , wedlock , understanding , wisedome , vertue , equity , and then recesse ; these changes we plainly discerne at the stages , though not in the course : the items in their summe , the granes in their pounds we easily comprehend , but the little moments in themselves passe undiscerned , and we are stolne from our selves unawares . sometimes merrily , for we bring our yeares to an end as a tale that is told , psal. 90. 9. sometimes painfully , for our dayes are like the dayes of a hireling , iob. 7. 1. sometimes idly , for our life is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a dreaming shadow , halfe of it sheere sleepe ; and ever we passe them swiftly ; for our dayes are swifter then a weavers shuttle , iob. 7. 6. v. and so runs our thread of life , just so ; as that from hand to hand , so this from morning to evening , till we come from the beginning of the web to the fag , from the wombe to the grave . howsoever we move , still we move forward , we never stay ; the present tense is but a moment , that which is past is nothing , the future is not yet . what can we call our selves , who are changed before the word is pronounced ? i am is the name of god , the name of the creature is i am not . we are much deceived , if we thinke we die not till the last gaspe . the beginning of death is our birth ; we bring it with us ; because we bring both flesh , and sin , whereof one makes us capable of death , the other ready to earne it ; and therefore as our strength and worke increaseth , so doth our wages , death comes on the faster from the first day to the last . we thinke sometimes we are growne younger by recoveries ; as when we proceed from creeping to walking , from weakenesse to strength : 't is not so ; for the yeare turnes about , as well in faire weather as in foule , no lesse in spring then in autumne ; and as the time such is the timed , our very growth leads to decay , all addition to life is but an abatement . turne your conceit a little from time to motion , you shall finde the pilgrims life such as his way , which by further progresse , whether up-hill or downe-hill growes ever shorter and shorter ; or lay the voyage not by land but by sea ; in a ship whether we stand or sit , lie or goe , sleepe or wake , play or worke , on we sayle , till we arrive at the port : so is our life still bound for death , through all varieties of posture in rest or motion , through all changes of condition by chance or purpose . they that tary within dores , cannot misse a significant embleme of their owne fading ; all flesh ( saith the prophet esay ) waxeth old as doth a garment ; which whether it be worne , or folded in a chest , is consumed by degrees ; and as the cloth such is the wearer ; i may adde , ( since every thing farre and neare preaches the same lecture , ) as the house also , such is the dweller ; and as the meat , such is the eater ; and as the thought , such is the thinker ; in the best condition ever vanishing : but if the garment be neglected , the house unrepaired , the meate ill cook'd , the thoughts destructive , if the master too become more ruinous by sin then by mortality , how swift is the decay of nature so hastened by wast , how headlong is the race of a precipice so impelled by running ? to passe over particulars , the whole generation of men collected is like that of leaves , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the blind poet could see so much : on a tree still furnished , while one leafe waxeth greene another withers , while one is in the bud another drops off , and every leafe by blasting , winde , or age , successively vanisheth : so follow the generations of men ; though the world be ever full , yet they that fill it are ever voyding the roome ; so you may see the high wayes filled with unabiding passengers , and channells with fleeting streames . is it so ? then what counsell in such a case ? first , be not over grieved for the losse of a friend by death , considering that thy selfe also doest lie wounded by his side , thou dead in fieri as he in facto , fish tumbling in the same net . thou shalt follow him , but he shall not returne to thee ; and sorrow for necessity must needes be unnecessary . next reckon to thy selfe how death invades thee : know that every gray haire is a summons , and that every ach , every swelling is a venny or thrust made at thee , take it for a warning . likewise cast thy account , how thou art chang'd ever since thy birth , or within a certain distance of time ; then by proportion of declining , thou maiest conjecture , how near thou art to thy naturall period . but thou must further add the various contingence of possible dangers ; though the way be smooth , the robbers may be rough and many ; our escape from infinite casualties , if well considered , makes every day a birth day . this multiplicity of danger may teach us the warier provision , and by provision death may be stav'd off . for though we alwayes travell to it , yet our travell may be to and fro , long in passage of a little space , as the israelites through frequent meanders were travelling forty yeares from aegypt to canaan . after sufficient provision , the next caution must be against anxiety and immoderate pensivenesse for more personall safety then belongs to our share : when all the world totters , and so many eminent worthies are dayly sacrific'd by the sword , now to cover a particular exemption from danger is too much partiality of tendernesse . the onely meanes of security is to expect none upon earth , but to stand armed with patience and resolution to indure the lot which god hath appointed . the heart being thus setled and prepared for death , nothing else can seem terrible , quid ad me quàm magnis moriar , ipsum mori non est magnum . but the best use is , dayly to add to our future life as much as we loose of the present , and as fast as we perish here , so with all speed to lay the foundations of immortality in heaven ; selling both profit and pleasure for one inestimable iewell , and making friends of the unrighteous mammon . since die we must , let us learne betimes how to die ; that we may turne our necessity into vertue , and meet our destiny not in horrour , but in honour ; not as a losse ▪ but as an advantage ; not as a trapdore swallowing up in destruction , but as a gate opening to everlasting life . and this is done , first by recounting our looser dayes in bitternesse , so shall we unlive the time we have lived amisse ; then by frequent meditation and foretast of death ; think thine eyes grown dim in the fainting twylight of life , and thou shalt soon turn them aside from vanity ; think thine eares grown deafe with sicknesse , and thou wilt soon stop them against idle words ; think thy tongue grown stiffe with drowth , and that thought will be a watch before thy mouth , to examine what thou lettest out and what thou lettest in ; think on the cold sweat of death , so thou wilt abhorre to swim in lust ; think how naked thou must goe hence , even as bare as thou camest , onely with a shrowd as thou camest in with a cawle , and almost with as little flesh , then thou wilt easily contemne all wordly pomp , and subdue thy carnall tumours . thinkest thou , that death drawes nearer when it is thought of , or dares not to approach unlesse it be call'd ? no such matter : this practice of dying dayly will not make us to die the sooner , but so to live as that we may die the happier . and this or the like practice belongs to our christian profession assumed in baptisme , where by the covenant of grace we become dead in a third acception . dead in quality ; dead to all wordly and carnall lusts ; though we may sometimes fall upon them by infirmity , yet to pursue them is against our profession . the desire is dead , and the renunciation made against them is a kind of death . the spirituall pharaoh with all his . hoast lies drown'd in the font , representing a red sea , the blood of christ : there christ and we enter into covenant , he to free us from sin , and we to forsake it ; he to strike off the dominion and guilt thereof , we the service and confederation . because by nature we are born dead in sin , and subject to corruption , therefore by a second birth we are born dead unto sin , the spirituall death is a countermine against the naturall . for by the power of baptisme the old man together with his lusts is taken and crucified , nayl'd hand and foot to the crosse of our saviour , quite disabled from acting what he would , and at length with much adoe , with striving and strugling ; with gall and vineger , with piercing or breaking forc'd to die outright . how then shall we that are dead to sin live any longer therein ? 't is the use of the apostle , rom. 6. 2. v. is it not strange to heare that a dead man walkes ? is it not stranger to heare that he speakes and workes , yes eates and drinkes abundantly , and yet dead ? how is it then that the old man so long since crucified , dead , and buried , doth yet so frequently exercise the actions of life , moving the tongue to idle words , lying , & swearing , the throat to excesse , the eie to adultery , the hands to oppression , and all the members to severall iniquity ! how is it that the church of god is haunted with such evill spirits and goblins ! sure there is some spell or magick in this foule prodigie ; otherwise without the help of the devill it could not be . i grant , that a rotten tree after it is hewn down and laid in the durt , may put forth a sprig , a leafe , or so ; but they come to no strength , they never prosper . haire may grow on a carcasse , but such haire is never dressed nor keemed . so may the reliques of the old man have a counterfeit shew of life , but must not gather head , never be cherish'd within any christian bosome . death frees us from all worldly relations , and bonds ( as s. paul disputes in the sixth to the romanes ) it frees the wife from the yoake of her husband , the servant from the task of his master : shall we then who are freed by death forsake a fresh and lovely spouse who died for our love , and be reunited to an old rotten carcasse ? shall we forgoe this new master who bought us with his blood , for an old tyrannous canniball that feedes on our destruction ? god forbid . so much for this point ; wherein you have heard , that we are now dead already , and in three respects : dead in law , through the sentence pronounced on sin , that therefore we ought not to be over-sollicitous for much provision where we have no right to tarry longer . dead by the course of nature , as appeares by the mutability of those elements whereof we consist , and of things appertaining ; by dayly declynations , insensibly but yet continually growing into sensible changes , in our owne persons , and by the successive defluction of all mankinde : from whence we should gather patience for the losse of others , caution for our selves , but without anxiety , and above all godly preparation for a better life . lastly , that we are dead by the covenant of grace , dead to sin , and sin to us , that therefore sin ought not to rule and exercise our members . then if the old adam die within us while we live , we shall live in the new when we dye ; as we were buried in baptisme , we shall be baptized in buriall , and returne with bodies as clean from the grave as we did with soules from the font . so from the death of life i passe to my second generall , the life of death , your life is hid with christ in god . death having lost her sting cannot kill us utterly ; some life is left , else it could not be hid . you may then observe these three degrees of comfort , the safety of life in the chamber of death , 't is hid ; the ready meanes of safety , 't is hid with christ , the strong author of the meanes , 't is hid with christ in god . the subject is aptly disposed to a resurrection , the meanes are already prepar'd , the author is all-sufficient and infallible . first , our life is hid . then it is not quite extinguished , but safe laid , as coales rak'd up in ashes , safe though unseen , alive though close covered . it lies like treasure under ground , not out of minde , though out of sight , and shall again be dig'd up , if not for the worth of the mettle , yet for the image of god which it beares . death is but a longer and sounder sleep , and life is hid in sleep , as well as in death ; for in sleep the senses are fetterd , as in death all bodily faculties . howsoever from the captivity of one part an utter destruction of the whole is not concluded . when halfe the body is struck and possessed by a dead palsie , there still remaines a living body , because there is life in some part . so when the whole body is seazd by death , there still remaines a living man , because there is life in the best part , the soule . abraham , isaack , and iacob have being enough to preserve their names , and our saviour proves them to be also living . what though the union of parts be actually dissolved ? yet the dissolution is not totall , because there still remaines a possibility and a naturall desire of reuniting . the parts which stand separate are in want and imperfect , as without the whole they needes must ; therefore the widowed soule longs for the bodies fellowship , to supply this want , and to gaine the fullnesse of perfection : how long ( cry the saints under the altar ) o lord holy and true , how long ? rev. 6. 9. v : this naturall desire cannot ever be frustrated . so then upon the matter , the dead are but asleepe ; and if they sleepe , then ( as the apostles well answered ) they shall doe well : for as men , that have slep'd soundly , arise from their couch more fresh and lively , the dull and cumbersome humours being well concocted ; so the dead roused with a loud summons from the grave , will appeare more glorious and agil , all imperfections being worne off by the furnace of corruption . in the meane time , while the bodies of both sleepers lie senselesse , their soules are alike busied ; as in the living sleepe they are taken up with dreames , so in the dead sleepe with heavenly visions . but shall we call it a sleeping or hiding , when the body is turn'd to the substance of the bed , flesh to mold ? still we may . for what think you of the seedes sown in your ground ? is that sowing a destruction , or onely a hiding ? say then , doth our creed , in this point extend to our corne , and not to our selves ? behold in a little seed there sleepes the bulk of a rising tree : when 't is grown to a vast extent , consider in what secret crany so spacious vertue lodg'd : where was the ruggednesse of the bark , the solidity of the trunk , the verdure of the leafe , the pleasantnesse of the fruit ? feele and examine the seed , 't is not rough , whence this grate of the bark ? 't is not tough , whence in processe this hardnesse of the wood ? 't is not greene , whence this tincture of leaves ? it smells not , whence this fragrance in the fruit ? wherefore in secrecy they all at once lay dormant , though at once they doe not break forth . from the seed is the root produced , from the root the trunk and bark , from them the twig , from the twig the leaves and fruit , and againe from the fruit the seed . now man like seed lies resuscitable in the womb of the earth : if from a small kernell having no distinction of parts , wood , bark , leaves and fruit be dayly raised into the massy bulk of a tree , what more wonder , if out of dry homogeneous dust , bones , sinewes , veynes , flesh , skin , and hayre , be reduced into man . he that askes a reason of the manner , must be cunningly answered by asking other questions , of things continually obvious to sight , yet no way comprehended by reason ; that since by seeing we cannot penetrate the depth of things visible , we may beleeve by hearing the truth of the invisible . so s. gregory on the twentieth of s. iohns gospell . the philosopher may object , that the raising of a tree out of seed is rather a reparation of kind then of the particular , and so an instance of generation rather then of the resurrection ; but since this generation is from the womb of the earth , not from the stock of the tree , we reply that it is also an argument of the resurrection , so urged both by our saviour and by s. paul . and to make this doctrine more familiar , the steps of the resurrection are imprinted in most of the creatures . the phoenix waxing old fills her nest with billets of spice , on her funerall pile she turnes into ashes , and after by the dew of heaven springs up a new phoenix . divers imperfect bodies , which yesterday lay labouring in some deep puddle , now start into life ; bees in the hive , flies in the clefts of walls , which lay all winter without sense or motion , suddenly revive at the suns approach : day it selfe dies into night , and the life of the sun is hid with the antipodes , yet within a few houres he appeares in his sparkling dresse , to cheere the forsaken world . all things are preserved by perishing , and are new trim'd by dissolution . so tertullian . though these arguments seeme meerly rhetoricall , and farre short of demonstrating the resurrection of man ; yet upon better consideration , since they plainly demonstrate an aptitude of reviction in nature , under the power and providence of the author , from the raising of these inferiour creatures , we may confidently conclude , a proportionall likelyhood of raising that , which beares his own image . wherefore i returne to the meditation of nature , whose reparation is most apparant at this present season : behold now the revolution of the whole world is an earnest of mans restitution ; now all the emblems of mortality enjoy their spring ; grasse and flowers rise from the sullen clod , under which their life lay hid . shall we borrow their names onely in time fading , and not when they flourish ? why so ? for all these things are renew'd for man , and man doubteth not of their renewing : shall he for whom they are reviv'd , dispaire of his owne resurrection ? what though he lye long , and wast in the earth ? so he ought . creatures , that soon fade againe , may have quick returnes of their spring , but man , who after his rising is sure to wake for ever , may well endure a long sleep . again , creatures lesse noble , unlesse they spring quickly , cannot spring at all ; but man consisting of a reasonable soule , and indued with vegetant power in the most excellent manner , is ripened more deliberately , ( saith athenagoras ) and must rise the last of all : he hath a priviledge to rise after many thousands of yeares , out of any elements , fire , ayre , sea , and earth , wheresoever he hath been scatterd . nothing springs before the due time , at the due time man shall also : would you have the harvest before all the graine be sown ? mundi tempora homini annus est , the end of the world is mans harvest ; and best of all so , least again he should rise to sin : but when men have been all sown , when the winter of dying is past , when god the husbandman hath sufficiently purged us , and clarified the flesh from drosse , he will call us up to an endlesse summer ; a summer answerable to the past winter . for which purpose , we also have our peculiar sun , and proper dew ; sun and dew as well as the creatures : our sun is the sun of righteousnesse ; when he appeares , then ( as it followes after my text ) we shall appeare together with him in glory : our dew , whether it be the dew of teares , it ushers in the reaping of ioy , or whether the dew of god's promise , it shall not faile of performance . awake and sing ( saith he ) ye that dwell in the dust , for thy dew is as the dew of hearbs ; and the earth shall cast out her dead , esay . 26. 19. v. when this comes to passe ( as who dares doubt it ? ) then it shall appeare , that we lay as flos in hyeme , that we winter'd in christ our cause , and only sunk into his root , who is the true vine , and tree of life . this is our second degree of comfort , that our life is hid with christ . with christ , he is the meanes : under the power of his resurrection our life is hid . shall not he be able to effect for us , what the sun can doe for flowers ? some will ask , how shall the dead rise , or with what body shall they come ? christ answers ; with my dead body shall they rise , esay . 26. at the 19. v. by vertue of his body already risen from death . vbi gloria praecessit capitis , eòsequetur & spes corporis , ( saith leo ) whither the head hath gloriously gone before , the members hope to follow after . at the first veiw there appeares no more in christs resurrection , but a man risen ; but when we consider the condition and relation of that man ; that being the innocent and holy one of god , he was neither worthy of death , nor tenable by it , that therefore he dyed not for himselfe , but for the guilty , not as an offendor , but vndertaker , and laid downe his life with power to take it up again , for the benefit of those for whom he laid it downe ; that death unadvisedly seizing upon an unlawfull prize , forfeited the lawfull hold of sinners together with the iust ; when the gospell hath yeilded this discovery , then we find that this sonne of man is become the everlasting father , the lord and giver of life to all mankinde ; that our resurrection is virtually included under his ; and that though power thereof , we shall rise as surely , as if we had his power to raise our selves . for as to us a childe was borne , and for us a man was crucified , so for us a saviour is risen . whatsoever christ did on earth , the same he did in our behoofe , not for himselfe , so that if we rise not , in vaine is christ risen . why is he cal'd the foundation , the head , the roote , the first fruites , but in relation to vs ? if the foundation be laid by wisedom , it implies a rising structure , if the head be above water , the members are safe , if the roote be quick , the branches will sproute , if the first fruites be holy , so is the whole crop. christ is our life ( in the next words after my text ) this life lay hid in our grave , and therefore it is but a correspondent exchange , that our life should be hid with christ ; that since he lay in a sepulcher hewd out for another , others should be quicken'd by his rising . but how was christ hid in our grave ? himselfe hath shew'd in the 12. of st. iohn , 24. v. except a corne of wheat fall into the ground and dye , it abideth alone , but if it dye , it bringeth forth much fruite ; he lay then in the grave as a graine of wheat in the furrow , so purposely sowne for us , that our life might be hid with him , as increase in the graine which was sown . it is not to be forgotten , that as christ at his passion compar'd himselfe to a graine of wheat , so the apostle in his resurrection hath fitly compar'd him to the first fruites . cor. 15. 20. the compleat allegory declares this vertue in him , this dependance in us ; that since he lay in the ground not like a stone , but like corne , therefore in springing up he rose not single , not as ionas from the belly of the whale , ( unlesse to ionas you reckon the ninivites rais'd by his preaching ) but multiplyed to more then fifties , to more then hundreds , to a world of graines besides himselfe : that since at his resurrection he likewise became the first fruites of them that sleep , he hath consequently obtain'd a blessing for the whole field . wherefore as the lord iesus ( who is blessed for evermore ) hath return'd victor in spite of invading death , and all impediments wherewith he was blocked , so shall it be , that all his dependants in the utmost skirts of the world shall rise from death , notwithstanding the drowning , burning , mangling , confounding , scattering of carcasses , whose disorderd destiny makes a distinct recollection of parts to seem impossible . but in presence of a sufficient meanes , and unresistible power , impossibility must vanish . we finde in the generall course of nature , things as much beyond our reach dayly renew'd ; we finde in humane nature no reluctance , no repugnance against the resurrection , but rather an aptitude and desire , if there come a sufficient cause to reduce it into act. now when christian religion hath discovered to reason an able meanes in christ , who for this purpose became the first fruites of them that slep'd , and hath gotten power to be judge of the quick and dead , that the dead might rise and appeare before his tribunall , now the resurrection is more then possible , more then fecible , 't is in vertue already perform'd ; and when i shall shew you that the author , who hath chosen and appoynted this meanes , is god , it will be found to be necessary . and herein consists the third degree of comfort , our life is hid with christ in god . in god . where could our life be better or safer plac'd ▪ for as the soule is the life of the body , so god is the life of our soules , and consequently both soules and bodies are in his hand ; hardly to be poynted out , but safe kept in an invincible and infallible custody . the same who of his infinite goodnesse hath appointed christ to be the meanes of our resurrection , he having power and will to produce the deserv'd effect , will not faile of his iustice and truth to bring it to passe . if yet you can doubt , consider your own creatures , the works of man : when a musicall ayre hath been plaid , is it quite lost , never to be called for againe ? or what is become of it ? is it hid in the bowells of the instrument , in the prick'd or conceivd copy , or in the hand and power of the musition ? in all these ? so when the breath of man is expired , he is hid in the mold as in the matter , with christ as with our idea and pattern , in god as in the author and harmonious composer . againe , when a printer dissolves his impression , and casts it into the first elements or letters , is it quite lost , or what is become of it ? is it hid in the boxes which contain those letters , or in the book out of which it was copied , or in the hand of the printer that sets the letters together ? in all these ? such is the case of man : though all his quarters be divided into the quarters of the world , though his parts be distributed like those of the levites wife , or digested into other bodies , or scattered into all elements , they are still within gods boxes ; though his figure be lost to the memory of men , it remaines fresh with christ , and in his book are all our members written ; though they cannot meet of themselves , yet god can finde them out , and will joyne them together after his sonnes likenesse , and his particular register . who turned the round world , who fashioned the parts of man at first ? was not god that carpenter , and christ his sonne ? now which is harder , to make a table and the timber too , or to joyne the parts taken a sunder ? to create that which was not , or to new cast that which was before ? that potentiall being , which man had within the hand of his maker before his creation , the same , and more , remaines after his dissolution . look on nature , the creature is potentially couch'd under her power in the seed ; look on art , so is the frame within the artificers call in the wood ; look up to god , so are they that shall rise , within the mold , before him : how grosse is it to beleeve nature in her naturall effects , art in her artificiall , and onely to mistrust god in his workes divine ? ask not , how the bodies confounded one with another shall be sifted and sever'd ; for god is the keeper of bodies and elements , he knowes where every atome lies , what belongs properly to every person , and how to call it forth . how vaine is it , to question gods power in things impossible to our scant apprehension ? yet to widen your apprehension in this particular , and to shew you an answer to more then ever was objected , though all adventitious matter should be separated , and none should remaine but that which issued from the loynes of our parents , and was also derived from our first parents adam and eve , god out of those few drops could raise distinct and proper bodies to all mankind . nihil deo impossibile nisi quod non vult , ( saith tertullian ) nothing is impossible to god but what he will not doe , and what he will that 's necessary . now god hath reveal'd his will by appointing and using the meanes of raising us , and hath past his promise by his son iesus ; that through him he will raise us up at the last day . this is the fathers will which hath sent me ( saith our savlour ) that of all which he hath given me , i should lose nothing , but should raise it up againe at the last day , ioh. 6. 39. v. so that now gods iustice and truth are deeply at stake , till there come a resurrection . his iustice would have stood ingag'd however , though no such meanes , no such promise had been reveal'd ; if we grant , there is a god , it may be evinc'd out of morall principles , that of necessity there must be a resurrection , though we knew not how : for either there would be no difference of vertue and vice in respect of reward and punishment , and so divine iustice would be but a bug-beare , or else there would be need of a resurrection , that they who have been prosperous in their wickednesse might be called to account hereafter , and they that have here suffered by vertue might then shine in glory . but since the meanes are expressely revealed , since christ hath paid the price of our resurrection , and god hath promised to make it good , since many martyrs have died in defence of this hope , upon gods word , god is further ingag'd both to christ and them , both in his iustice and truth , to performe his purpose and promise . and we may be sooner induc'd , to yeeld , that there is no god , or that he was not at all our builder , nor christ his corner stone , then that he should begin to build and not make an end , or promise an end and not fulfill it . wherefore without doubting , let us here rest our hope , that as the glory of the father hath raised his sonne , so he will perfect his glory in raising his sonnes attendants . thus you have heard the three degrees of our comfort ; the safety of life in death , in that it is hid ; the sure meanes of safety for that it is bid with christ ; and the strong author of the meanes , in that it is hid with christ in god . it remaines now on our part , that we be not affrighted with death , because it is no longer the iaw of destruction , but the gate of life , and a passage into everlasting happinesse . * if those bold spirits , that having heard of the immortality of the soule , or at least her rest from misery , presently dispatched themselves out of this world , without any other call , or further warrant , but onely this notion ; if those undaunted venturers had been likewise taught the resurrection of the body to a better life , and had such an occasion to spend their lives , as is now offer'd to us , the defence of religion , lawes , and liberties ; doubtlesse their courage had been so inflam'd , that either through too much valour they would undeservedly have found their seeking , or have gotten such honour , as might stay the desire of death by pursuing the death of others , and by taking content in acts of glory . i doe not wish any to run this course unadvisedly ; a sober expectation of death or victory , in usefull service , both by charging and sustaining , is valour sufficient , and not too much , for any souldierly martyr . further since christ by the wood of his crosse hath sweetned our bitter waters , and died for sin to make death easie , since he hath risen againe to lead us the way into life eternall , i cannot too much inculcate this other lesson ; that we walk not disorderly in this our pilgrimage ; least we turn the gift of life into double death , the ioy of our hearts into horror and iudgement , our rising into bottomlesse falling . in it selfe , nothing can be so sweet and desireable as the appearance of the lord iesus in the resurrection . why should we so confound the conscience with unrepented guiltinesse , that we should need mountaines to cover us from his presence ? let us rather amend our wayes , and live carefully , that we may die with comfort and rise with ioy ; that the hope of a ioyfull rising may remaine comfortably seal'd unto us in the time of our hiding , by assurance of the holy ghost , through christ the meanes , and god the author . to whom be all thankes , praise , dominion , and glory , now and for evermore . amen . finis . notes, typically marginal, from the original text notes for div a61834e-150 gen. 3. 19. isa. 51. 6. hom. iliad . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . * cics de contem : morte . midnights meditations of death: with pious and profitable observations, and consolations : perused by francis quarles a little before his death. / published by e.b. a buckler against the fear of death. buckler, edward, 1610-1706. this text is an enriched version of the tcp digital transcription a77759 of text r208713 in the english short title catalog (thomason e1164_3). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 148 kb of xml-encoded text transcribed from 66 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a77759 wing b5350 thomason e1164_3 estc r208713 99867641 99867641 119960 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a77759) transcribed from: (early english books online ; image set 119960) images scanned from microfilm: (thomason tracts ; 166:e1164[3]) midnights meditations of death: with pious and profitable observations, and consolations : perused by francis quarles a little before his death. / published by e.b. a buckler against the fear of death. buckler, edward, 1610-1706. benlowes, edward, 1603?-1676, attributed name. quarles, francis, 1592-1644. [134] p. : ill. (metal cut) printed by john macock [and roger daniel], and are to be sold at his house, in white bear court, on adling hill, london : 1646. in verse. a reissue of "a buckler against the fear of death" by edward buckler (sometimes attributed to edward benlowes), printed by roger daniel, 1640, with quire [a] cancelled by new title page, new illustration, and new introductory poem. signatures: [a]⁴(-[a]1) b-i. annotation on thomason copy: "feb: 25"; the 6 in the date has been crossed out and replaced with a 5. reproduction of the original in the british library. eng death -poetry -early works to 1800. a77759 r208713 (thomason e1164_3). civilwar no midnights meditations of death:: with pious and profitable observations, and consolations : perused by francis quarles a little before his buckler, edward 1646 23919 3 0 0 0 0 0 1 b the rate of 1 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-02 tcp assigned for keying and markup 2007-02 apex covantage keyed and coded from proquest page images 2007-03 mona logarbo sampled and proofread 2007-03 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion midnights meditations of death : with pious and profitable observations , and consolations : perused by francis quarles a little before his death . published by e. b. london , printed by john macock , and are to be sold at his house , in white bear court , on adling hill . 1646. profitable and pious thoughts of death . part 1. of deaths certainty . in heav'ns high parliament an act is pass'd , subscrib'd by that eternall three in one , that each created wight must one day tast of deaths grim terrours : they exempted none that sprang from adam . all that red-earth-strain must to their earth again . an ancient register of burialls lies in genesis , to let us understand that whosoever is begotten dies , and every sort is under deaths command . his empire 's large : rich , poore , old , young , and all must go when he doth call . mans life 's a book : and some of them are bound handsome and richly ; some but meanly clad : and for their matter , some of them are found learned and pious : others are too bad for vilest fires : both have their end . there 's a conclusion penn'd as well as title-page ; that 's infancy . the matter ; that 's the whole course of our lives . one 's satans servant walking wickedly ; another 's pious , and in goodnesse thrives ; one 's beggerly , another 's rich and brave : both drop into the grave . one man ( a book in folio ) lives till age hath made him crooked and put out his eyes : his beard doth penance . and death in a rage mows down another whilst the infant cries in 's midwives lap : ( that 's an epitome ) both wear deaths liverie . god made not death : whence are we mortall then ? sure sinne 's the parent of this pale-fac'd foe ; nought else did hatch it : and the first of men he was deaths grandfather : and all the wo that in this or the next life we are in is caused by our sinne . meditation 1. if i must dye , i 'll catch at every thing that may but mind me of my latest breath . deaths-heads , graves , knells , blacks , tombs , all these shall bring into my soul such usefull thoughts of death , that this sable king of fears , though in chiefest of my health he behind me come by stealth , shall not catch me unawares . when-e're i visit any dying friend , each sigh and scrich , and every death-bed-grone shall reade me such a lecture of mine end , that i 'll suppose his case will be mine own . as this poore man here doth lie rack'd all o're with deadly pain , never like to rise again , time will come when so must i. thus ghastly shall i look , thus every part of me shall suffer , thus my lips shall shrivel , my teeth shall grin , and thus my drooping heart shall smoke out sighs and grones ; and all the evil which i see this man lye under , what sinne earns and death doth pay , i shall feel another day . sinne from torment who can sunder ? thus will my mournfull friends about me come : my livelesse carcase shall be stretched out . i must be packing to my longest home : thus will the mourners walk the streets about . thus for me the bells will toll : thus must i bid all adieu , world , and wife , and children too : thus must i breathe out my soul . at others fun'ralls when i see a grave , that grave shall mind me of mortalitie . i 'll think that such a lodging i must have : thus in the pit my bones must scattered lie ; here one bone and there another , here my ribs , and there my scull , and my mouth of earth be full . i must call the worms my mother . when i do look abroad , methinks i see a fun'rall sermon penn'd in every thing . each creature speaks me mortall : yonder tree , which , not a quarter since , the glorious spring had most proudly cloth'd in green , and was tall , and young , and strong , now the ax hath laid along : nothing but his stump is seen . and yonder fruitfull valleys yesternight did laugh and sing , they stood so thick with corn : in was the sickle , and 't was cut down quite , and not a sheaf will stand to morrow morn . yonder beauteous imps of may , pretty eye-delighting flowers , whose face heav'n doth wash with showers to put on their best aray : i saw the fair'st , the lily , and carnation , and coy adonis particoloured sonne , subject to such a sudden alteration that in a day their fading beauty 's gone . this tree , this corn , and this flower , or what things else vainest are , to my self i do compare , who may die within this houre . meditation 2. i 'll ne'r be proud of beauty if i must be blemish'd when i die : and if the grave will mix my beauty with the vilest dust , what profits pride ? reader , i 'll pardon crave here to set you down a story of as rare and fair a she as the sunne did ever see , whom death robb'd of all her glory . i once saw phoebus in his mid-day shine triumphing like the sovereigne of the skies , untill two brighter rayes , both more divine , outblazed his : and they were this nymphs eyes . forthwith sol curtain'd his light , looking very red for shame to be vanquish'd by this dame , and did slink out of her sight . i once saw silver cynthia , nights fair queen , in her full orb dimming each lesser flame , till this nymphs beauty-vying front was seen outshining hers : then she look'd wan for shame . the man in her , knew he how but to quit that giddy place , she had so divine a face , would have dwelt upon her brow . once was this woman pleas'd to walk the fields then proudly fragrant with dame flora's store : the damask rose unto her beauty yields , and was contented to be fair no more . sure i cannot say how truly , yet mongst many 't was a fame , that the rose did blush for shame , and the violet look'd most bluly . once did this woman to the temple go , where doth fair venus marble-statue lie cut to the life , that one can hardly know but that it lives indeed : when she came nigh , he who then the temple kept after would be often telling she was so super-excelling that for mad the marble wept . melodious musick 's warbled by the spheres ; swans sing their epitaphs in curious layes , once with a singing swan a part she bears : as soon 's those corall doores dismiss'd her voice , the poore swan held his peace and di'd : and the spheres ( as men do say ) dumbly move unto this day . this was by a rivers side . what think you now of such a glorious woman ? this phoenix sure was she , if any might , that might be proud : and yet the tongue of no man can well expresse , nor any pen can write what grim death hath done unto her ; now she 's of another feature , hardly can you know the creature : stay a while , and we will view her . th' almighty king that dwells above in heaven directs to 's high shrieve death a certain writ , wherein a strait imperiall charge was given , at 's utmost peril forthwith on sight of it to arrest that piece of beauty and to wrap her up in clay 'gainst the last great judgement-day . death address'd him to his duty ; and with great care gives warrant by and by unto his baillifs , fever , pox , and gout , phrensie , strangury , colick , squinancy , consumption , dropsie , and an ugly rout beside these , for to assail her : deaths command was , that they must tie her fast in chains of dust : he gave charge that none should bail her . you would not think with what a furious pace these catchpoles flie to pull this creature down : but pox was nimblest ; she got to her face and plow'd it up . this hag goes in a gown rugged and of colour tawny , button'd o're from top to toe ; ( skin-deep beauties deadly foe ) uglier hag was never any . fain would the rest have fastned on her too , but that this hag had frighted out her soul . now looks her carcase of another hue , grim , ugly , lothsome , ghastly , and as foul as did ever eye look on . what 's become of that complexion which held all hearts in subjection ? in a moment all is gone . if we might be so bold to dig the grave some few years hence where this good woman lies , sure we should find this beauty but a slave to pallid putrefaction , and a prize for those silly vermine worms : as they crawl in stinking swarms she doth hug them in her arms , and doth give them suck by turns . here 's a deformed lump indeed : and this must be the fortune of the fairest face . none then are proud but fools : they love amisse whose hearts are chain'd to any thing but grace . from the beauty of the skin in the loveliest outward part , lord , vouchsafe to turn my heart to love that which is within . meditation 3. if death will come , sure there will come an end of all this worlds deep-biting misery . nothing adverse that 's here on earth doth tend beyond the grave : that 's a delivery from the pow'r of men and devils , and what-ever other wo may befall us here below death's a shelter from all evils . here i am poore : my daily drops of sweat will not maintein my full-stock'd family : a dozen hungry children crie for meat , and i have none ; nor will words satisfie . could i give their belly ears , 't were a comfort , or could fill hungry stomacks with good will , or make daily bread of tears . here the oppressour with his griping claws sits on my skirts : my racking land-lord rears both rent and fine ; with potent looks he aws me from mine own . scarce any man but bears in his bosome ahabs heart . horse-leach-like that 's ever craving other mens , and sick of having , right or wrong , will catch a part . here in these clay-built houses sicknesse reigns : i have more maladies then i can name : each member of my body hath its pains . moreover , weeping , groning , sadnesse , shame , slanders , melancholy , fear , discontents , disgraces , losses , and a thousand other crosses must be born if i live here . but these are finite all . when i am dead my poverty is ended and my care : i heare my famish'd children crie for bread no longer . then i drink , i lodge , i fare just as well as caesar doth : there ends cold and nakednesse , all my former wretchednesse . death is meat , and drink , and cloth . there 's no face-grinding : there the mighty cease from troubling ; there the weary be at rest : the servant 's freed ; the pris'ner is at ease : all 's still and quiet ; no man is oppress'd : for incroachers there are none . not a poore man 's wronged , nor is his vineyard longed for : every man may keep his own . sicknesse there 's none : when-ever death shall take my body hence and lodge it in the clay , i shall not feel a tooth or finger ake , nor any other misery that may in the least degree displease me . for all sores the grave hath plasters , and it cureth all disasters : of all burdens death will ease me . malicious tongues fired below in hell there will not hurt me ; nor the poisonous breath of whispering detractours : i shall dwell securely in the dust . one stroke of death sets me out of gun-shot quite ; not the deepest-piercing tongue can there do me any wrong : bark they may , but cannot bite . lord , i am thine : and if it be thy will , while i do live a stranger here below , brim-high with bitternesse my cup to fill , and make me drink 't ; yet , lord , withall bestow but thy grace , and thou shalt see me patient : and my comfort 's this , that a short affliction 't is : in a moment death may free me . meditation 4. if i must die , it must be my endeavour so to provide that every thought of death may be a thought of comfort : that when-ever that aged sire shall take away my breath , i may willingly lay down this old house that 's made of clay , gladly welcoming the day that brings an eternall crown . but of all things a holy life 's the way must lead me to a comfortable end ; to crucifie my lusts , and to obey gods sacred will in all things : this doth tend unto comfort , joy and ease . mark the man that is upright , and sets god alwayes in 's sight , that mans end is ever peace . what makes me fear a serpent ? 't is his sting ; the mischief 's there : when that is taken out , i can look on him as a harmlesse thing , and in my bosome carry him about . what makes death look rufully ? not deaths self : it is his sting that doth fear and horrour bring , and makes men so loth to die . the sting of death is sinne : but there 's a jesus hath pluck'd it out . the guilt 's done quite away ; the stain is wash'd . he sent his spirit to ease us in some good measure of that kingly sway which o're us sinne held before . blessed work of grace ! now i strongest lusts can mortifie : in my soul sinne reigns no more . now in me holinesse is wrought : which is a pious disposition of the heart , inclining me to hate what 's done amisse in me and others , never to depart from god to left hand or right , nor one of his laws to break ; but to think and do and speak what 's well-pleasing in his sight . each act from faith and love ariseth , and the end i aim at is my makers praise ; his word 's my rule : my warrant 's his command . thus am i fitted : death , cut off my dayes , if thou wilt , within this houre , i will thank thee for thy pain : for to me to die is gain . i 'll not fear a jote thy power . what canst thou do that justly may affright me ? though with thee in the dark i dwell a space , yet canst thou not eternally benight me : thou art my passage to a glorious place , where shall not be any night . my rais'd ashes shall enjoy there an everlasting day , and an uneclipsed light . i fear not death because of putrefaction , nor ( if i might ) would willingly decline it : my body gains by 't ; 't is the graves best action : god , as a founder , melts it to refine it . death cannot annihilate , and in despite of the grave , yet i shall a body have , fairer and in better state . gods second work excells his first by ods : our second birth , life , adam , to repair our bodies , is a second work of gods , to make them better then at first they were , glorious , immortall , sound , nimble , beautifull , and so splendid that from top to toe not a blemish may be found . what begger weeps when 's rags are thrown away to put on better clothes ? who is 't will grieve to pull a rotten house down , that it may be fairer built ? why should we not receive death with both hands when he comes to pull off those rags that hide us , to unhouse us , and provide us richer clothes and better homes ? the griping pangs of death do not affright my heart at all : i have deserved mo . and if upon no other terms i might enjoy my god , i to my god would go through hells self , although a throng of an hundred thousand juries of the black'st infernall furies claw'd me as i went along . nor can those inward terrours make me quake which death-beds often on the soul do bring . i have no death-bed-reck'nings for to make ; 't was made while i was well , and every thing was dispatch'd before , that i nothing in the world now , save home-desiring longings , have then to do but just to die . nor doth it trouble me that death will take me from those delights that are enjoy'd below . alas , i know that none of them can make me one jote the happier man , nor can bestow any comfort . carnall gladnesse , mirth , delight and jollity , this worlds best felicitie , all is vanity and madnesse ; mere empty husks . had i as many treasures in my possession as the muddiest wretch did ever covet , and as many pleasures as from the creature fleshly men can fetch ; had i this : or if i were supreme monarch , onely lord of what earth and sea afford : yet i would not settle here . to be dissolv'd is better : death doth bring a fairer fortune then it takes away . it sets us in a world where every thing is a happinesse , a full and solid joy , not to be conceiv'd before we come thither : but the blisse which exceedeth all is this , that there we shall sinne no more . lord , grant a copious portion of thy spirit . the more i have of that the lesse i fear what death can do ; for sure i shall inherit all joy in heaven if i am holy here : nought suits with heaven but sanctitie . let , my god , thy spirit and grace fit me for that holy place and that holy companie . meditation 5. if death will come , what do men mean to sinne with so much greedinesse ? me thinks i see what a sad case the godlesse world is in , how fast asleep in her securitie . fearlessely in sinne men live , as if death would never come , or there were no day of doom when they must a reck'ning give . observe a little yonder black-mouth'd swearer , how 's tongue with oathes and curses pelts the skies : 't would grieve the heart of any pious hearer but to bear witnesse of his blasphemies . he darts wounds at god on high , puts on cursing as his clothes , and doth wrap his tongue in oathes to abuse eternity . in lawlesse lust the fornicatour fries , and longs to slake it 'twixt forbidden sheets : ne'r sets the sunne but his adulterous eyes observes the twilight , and his harlot meets . that which follows , when the night draws its curtain o'r the air to conceal this goatish pair , modesty forbids to write . and i could shew you ( were it worth the viewing ) in that room three or foure drunkards reeling : in this , as many more that sweat with spewing ; some that have drunk away their sense and feeling ; men of all sorts in their wine and their ale sit domineering , cursing , railing , roring , swearing , under every baser signe . 't is said ( so vile is this big-belly'd sinne ) that in a day and lesse some foure or five of lustie drunken throats will swallow in more then hath kept two families alive a whole forthnight ( yet made they merrie with 't . ) had i my wishes , such gulls should not drink like fishes ; but their throats should chāge their trade the covetous man with his usurious clutches doth catch and hold fast all the wealth he may : he leans on 't as a creeple on his crutches . the miser studies nothing night and day but his gain : he 's like a swine looking downward , like a mole blind , and of an earthen soul , minding nothing that 's divine . these , and beside these other sorts of sinners , in every parish you may dayly see as greedy at their sinnes as at their dinners , and wallowing in all impiety . sure these miscreants do never entertein a thought of dying ; nor yet are afraid of frying in hell flames for altogether . thou god of spirits , be pleas'd to aw my heart with death and judgement : that , when i would sinne , i may remember that i must depart , and whatsoe're condition i am in when i sink under deaths hand , ( there 's no penance in the grave , nor then can i mercy have ) so must i in judgement stand . meditation 6. lord , what a thief is death ! it tobs us quite of all the world ; great men , of all their honours ; luxurious men , of all their fond delight ; rich men , of all their money , farms and mannours . naked did the world find us , and the world will leave us so : we shall carrie when we go nothing , but leave all behind us . let death do 's worst , ambitious men do climb by any sinne though it be ne're so foul : gold-thirsty misers swallow any crime that brings gain with it , though it kill the soul . here for gain is over-reaching , cosening , cheating , lying , stealing , knavish and sinister dealing ; all arts of the devils teaching . whilst i am well advis'd i 'll never strive t' increase my wealth , if 't will increase my sinne : i will be rather poore then seek to thrive by means unlawfull : all 's not worth a pinne . when mine eye-lids death doth close , what i sinned for must be shak'd hands with eternally , but the sinne that with me goes . i 'll not wast love upon these lower things , nor on the choicest of them doting sit : for when sad death a habeas corpus brings , to take the world from me and me from it , 'gainst which i have no protection ; to spend love in what i may no where but on earth enjoy , were to loose all my affection . the longest lease of temporalls god doth make is but for life . i 'll patiently behave my self , though from me god be pleas'd to take in middle age that which his bounty gave : neither discontent nor passion shall make me repine or grumble ; 't is a way to make me humble , and takes from me a temptation . thou mad'st my heart , lord : keep it for thy self , lest love of dust eternally undo me : vouchsafe that this vain worthlesse empty pelf may never win me , though it daily woo me . if 't were lovely , yet 't is gone when i dy . lord , make me see that there is enough in thee to place all my love upon . meditation 7. i am a stranger and a pilgrime here : the world 's mine inne , 't is not my dwelling-place ; ( in this condition all my fathers were ) the life i live below is but a race . here i sojourn some few yeares : this world is a countrey strange ; death my pilgrimage will change for a home above the spheares . in elder time the goddesse quiet had her temple ; but 't was plac'd without the gates of ethnick rome ; to shew that good and bad have here their vexing and disturbing fates , and do bear their crosse about whilst within the walls they stay of this world , and shall enjoy no rest till death let them out . here i am look'd upon with divers eyes , sometimes of envy , sometimes of disdain : here i endure a thousand miseries : some vex my person , some my credit stain ; my estate 's impair'd by some : but yet this doth comfort me , that hereafter i shall be better us'd when i come home . in all estates my patience shall sustein me : i am resolved never to repine though ne'r so coursely this world entertein me : such is a strangers lot ; such must be mine . were i of the world , to dwell here as in my proper home , without thoughts of life to come , then the world would use me well . i am not of their minds in whom appears no care for any world but this below : who lay up goods in store for many years , as if they were at home ; but will bestow neither care nor industry upon heaven , as if there they were strangers but had here a lease of eternitie . the banish'd naso weeps in sable strain the woes of banishment : nor could i tell , if death and it were offer'd , of the twain which to make choice of . o! to take farewell of our native soil , to part with our friends and children dear , and a wife that is so near , must needs kill the stoutest heart . what is 't then to be absent from that house , eternall in the heav'ns , not made with hands ! from angels , saints , god , christ himself , whose spouse our soul is ! from a haven where nothing iands that defileth ; where 's no danger , no fear , no pain , no distresse : all 's eternall happinesse ! what is 't to be here a stranger ! i have been oft abroad , yet ne'r could find half that contentment which i found at home ; methought that nothing suited with my mind into what place soever i did come : though i nothing needed there , neither clothes , nor drink , nor meat , nor fit recreations , yet methought home exceeded farre . thither did my affections alwayes bend ; and i have wish'd , before i came half-way , a thousand times , my journey at an end , and have been angry with a minutes stay : sunne-set i did ever fear ; and a hill or dirty mile , that delay'd me but a while , seem'd to set me back a yeare . i built not tabernacles in mine inne , nor ever cry'd out , 't is good being here . no company would i be ever in that drown'd but half an hour in wine or bier . i have wish'd my horse would runne with a farre more winged speed then those skittish jades that did draw the chariot of the sunne . from carnall self-love , lord , my heart unfetter , and then shall i desire my heavenly home more then this here , because that home is better , and pray with fervency , thy kingdome come . lord , had thy poore servant done what thou hast set him about , i would never be without holy longings to be gone . meditation 8. there was a state , as i have heard it spoken , ( the tale doth almost all belief surpasse ) that had a custome never to be broken , ( but a bad custome i am sure it was ) mongst themselves their king to choose : the elected man must be king as long 's they would , and he when they pleas'd his crown must loose . this state elected and deposed when and whom they would : but the deposed prince they suffered not to live mongst other men , but drove him to a countrey farre from thence into wofull banishment , where he chang'd his royalty for want and all misery ; scarce a kingly punishment . one king there was that whilst his crown was on , knowing his subjects fickle disposition , beat his crown-worthy head to think upon some course of providence , to make provision at the place of 's banishment : full-stuff'd bags of money , and what things else might purchase land , he into that kingdome sent . it came to passe after some certain years , his yoke seem'd heavy , and his people frown'd : king-sick they were ; their purpose soon appears : a new king 's chosen and the old 's uncrow'nd . and for exile , this foul beast , giddy , variable , rude , the unconstant multitude , dealt with him as with the rest . but that his wiser providence was such , when 's banish'd predecessours lived poore , what he had sent before was full as much as did exclude want or desire of more . there he lacks not any thing ; he doth purchase towns and fields , and what else the countrey yields : in estate he 's still a king . so shall we fare hereafter in the next as we provide in this life . sure i see a providence in all : who is not vex'd , and plung'd , and lean with too much industry ? men of all sorts runne and ride , sweat and toil , and cark and care , get and keep , and pinch and spare ; and all 's done for to provide . for to provide ? what ? goods , and lands , and money , honours , preferments , pleasures , wealth and friends : ( as bees in summer-time provide their hony ) to sublunaries their provision tends , and no farther ; 't is for dust that they labour and thick clay , for these goods that will away , and for treasures that will rust . for to provide ? for what ? their present life , that 's naturall ; their bodies have their care : their spirituall state 's neglected : there 's no strife for grace and goodnesse . souls immortall are , living everlastingly in eternall wo or blisse , as here our provision is , yet are not a jote set by . men do provide amisse : full well i know it , i shall be banish'd from this sinne-smote place : all here is fading , and i must forgo it . what shall i lay up for hereafter ? grace , an unspotted conscience , faith in christ , sobriety , holinesse , and honesty : these will help when i go hence . strengthen those graces , lord , which thou hast given , and i shall quickly change both care and love ; my care for earth into a care for heaven , take off my heart from hence , and fix 't above , and will lay up all provision for that life which is to come whilst a stranger , that at home i may find a blest condition . part ii. of deaths impartiality : from whose stroke neither riches , can protect us . honours , pleasures , friends , youth , nor any thing sect. i. riches cannot protect us from the stroke of death . of richest men in holy writ i read , whose basket & whose store the lord had blest , and in the land exceedingly increas'd their wealthy substance ; yet they all are dead . riches do not immortalize our nature : the richest dyes as well 's the poorest creature . 'bove all , the wealth of solomon did passe ; ne'r was man master of a greater store : he went beyond all kings that went before . silver as stones , and purest gold as brasse , adorn'd jerusalem : a glorious thing ! yet death strikes into dust this wealthy king . meditation 1. if 'gainst death's stroke my riches cannot arm me , nor comfort me a jote when i am dying : i 'll take a care these witches do not harm me whilst i do live . i know they will be trying to do me any mischief ; as before and now they mischief all the whole world o're . some riches hurt with that old sinne of pride : rich men extremely swell ; most commonly this sinne and wealth both in one house abide : poore men are loo'kd on with a scornfull eye . strangely is his heart puft up with pride 's bellows that hath a fatter fortune then his fellows . his words are big , looks lofty , mind is high ; he with his purse will needs drive all before him : he ever looks for the precedency ; and vext he is if men do not adore him : he bears the sway : another man must be , if not so rich , not half so good as he . some men wealth doth infect with churlishnesse : they answer roughly : they are crabbed misers . ( course bread yields hardest crust ) this is a dresse wherewith wealth decks our accidentall risers . since nabals death a thousand rich men be in every point as very hogs as he . some wealth makes prodigalls : there 's no excesse but they runne into . back and belly strive which shall spend most : belly , with drunkennesse and gormandizing : back , for to contrive new stuffs and fashions . this excessive crue have wayes to spend that dives never knew . observe these caterpillers : one man puts into his throat a cellar full of drink : another makes a shambles of his guts . the back is not behind ; you would not think , how for themselves , and for their curious dames , one suit of clothes a good fat manour lames . some wealth makes idle : like so many drones they suck what others sweat for , and do hate all good imployments . many wealthy ones have neither callings in the church nor state ; and during life do nothing day by day but sit to eat and drink , and rise to play . these mischiefs are in wealth and many more : it throws men into many a foolish lust . but if gods bounty multiply my store , i 'll drain these vices from 't : for when i must grone on my death-bed , these sinnes will displease me and fright my soul , but riches cannot ease me . lord , either keep me poore , or make me rich in grace as well as goods : my wealth undresse ( if i have any ) of those vices which are wont to clothe it ; so shall i possesse riches without those sinnes that riches bring , ' that when death comes they sharpen not his sting . meditation 2. though god doth blesse me all my time along with best of blessings , make my courses thrive , fill full my garners , make my oxen strong to labour ; and although his bountie give as much to me as to a thousand more ; though i am rich and all my neighbours poore ; though fortune fanne me with a courteous wing ; though gold be at my beck ; though i have sail'd with prosp'rous gales ; though not an adverse thing did e're betide me , though i never fail'd of good successe in any undertaking : yet am i still one of the common making ; a piece of dust and clay : and i may go into my grave as soon 's a poorer man . our mold 's alike ; god at first made us so : he makes the rich mans life but like a span ; and so the beggers is ; just both alike : and both fall when impartiall death doth strike . when they are fallen both alike they lie ; both breathlesse , noisome , livelesse , senselesse , cold : both like the grasse are withered , dead and drie ; and both of them are ghastly to behold . the ods is this , the poore man mongst the croud of buried mortalls hath the coursest shroud . why sinne the foolish sonnes of men for gain ? why doth the land-lord rack ? the us'rer bite ? why doth the judge with bribes his conscience stain ? why doth the bauling lawyer take delight in spinning causes to a needlesse length , untill his clients purse hath lost its strength ? why are gods ministers become men-pleasers ? and why are patrones simoniacall ? why are our advocates such nippy teasers of honest causes ? why the devil and all do misers scrape ? and why do tradesmen rear their price , yet sell time dearer then their ware ? sure these bad courses cannot choose but hurt us ; they make deaths looks more ghastly , and his sting more piercing : but our wealth cannot support us 'gainst smallest pains and fears that death will bring . riches do promise much but do deceive us : when we have need of succour then they leave us . anoint me , lord , with eye-salve , to discern what poore contents the world affords at best . instruct me , lord , and i shall quickly learn that without thee there 's no condition blest . bad wayes of gaining into hell will drive me : but all my wealth will not from death reprive me . meditation 3. some therefore sinne because they do abound in store of wealth : this is the onely ground of many sinnes . gods laws they do transgresse ; they wrong their equals , and the poore oppresse ; they tread religion and civilitie both under foot ; all kind of tyrannie they exercise on all within their reach . nothing can keep them in ; they make a breach through all those fenses which at the beginning god set to keep rebellious man from sinning : they will be revellers , whoremongers , swearers , drunkards , oppressours , liers , and forbearers of no impiety : this is the reason , great men they are , and rich . 't is petty treason , though in a modest way , for to reprove those sinfull courses which our betters love . if we dare do it , though we have a calling to do it boldly , we are tax'd for bawling and saucie fellows ; and another day sure we shall smart for 't . lord , i 'll never say , i 'll sinne because i 'm rich ; unlesse that i could say , i 'm rich , and therefore will not die . meditation 4. if from deaths stroke my riches cannot shield me , nor on my death-bed any comfort give ; then i will take a care that they shall yield me some joy and comfort whilst i am alive , and never shall a jote my sinnes increase , nor hinder me from going hence in peace . i 'll get them well : my calling shall be lawfull ; my brows or brains shall sweat for what i have : and i will use my calling with an awfull regard of god and conscience ; nor will crave what i have not a right to . they do eat scarce their own bread whose faces never sweat unlesse they sweat with eating . nor can i find any warrant for those wayes of gain which many men do get their livings by : to keep a needlesse alehouse to maintein an idle familie : to be a pander , a fortune-teller , or an apes commander : a purblind crowder , or a rogue that canteth ; a cuckold by consent for ready pay : a sturdy begger that not one limb wanteth : or one that borrows money on the way : a us'rer , who whether 't shine or rain , if the sunne stand not still , is sure of gain . for these i find no warrant : nor for dealing deceitfully in selling or in buying . to take more then what 's sold is worth , is stealing ; or to give lesse : the art of multiplying our lands , or gold , or silver , by subtracting from other mens , or by unjust exacting what is not ours . better ( in my opinion ) it were to feed on barley-bread and pottage made of salt , water , and an onion : to wear a thred-bare coat , and in a cottage smoke-bound and rusty pennylesse to dwell , then to get wealth unlesse i get it well . and when 't is justly gotten , every thought that i 'll bestow upon it shall be such as it deserves : if heav'ns full hand hath brought plenty into my bosome , if as much i have as i could wish , my care shall be to think of 't all as of a vanity . a vanity that , for ought i do know , may take its flight and in an houre leave me . as god had many wayes for to bestow his bounty on me , he hath to bereave me as many more : as moveables i 'll deem it from me , or with me ; and i will esteem it a strong temptation unto many a sinne , that never will perform what it doth promise : that wealths fair books when we are deepest in the greater reck'ning god exacteth from us . i 'll not afford my wealth a better thought : and i do think i think on 't as i ought . and as i ought i 'll use 't : not to be fewel for any lust , nor to maintein my riot ; not to be prodigall , vainglorious , cruel ; nor yet to make my potent purse disquiet my poorer brother : but from thence i 'll raise my neighbours profit and my makers praise . where there is need , i 'll ready be to give , glad to distribute : naked ones i 'll cover : hungry , and thirsty souls i will relieve : widows distress'd in me shall find another husband : to orphanes i will be in stead of parents to provide their daily bread . i 'll never empty send the poore away : the church shall ever find my purse unty'd : the king shall have his due without delay : the common-wealth shall never be deny'd . thus shall my wealth be common unto many , if ever god be pleas'd to send me any . riches so justly gotten , and imploy'd so piously , although they cannot make a man immortall , that he should avoid the grave and rottennesse ; yet do not shake the soul with terrours and such desperate fears , as what 's ill gotten doth , when death appears , make me a faithfull steward , holy father , of what thou hast intrusted me withall . where i straw'd not grant i may never gather ; nor sinne in spending : then send death to call me to account , lord , when thou wilt , and i shall entertein the message joyfully . sect. 2. honours cannot protect us from the stroke of death . of honours all that can be said doth meet in kings and princes ; glory , majesty , command , and titles : yet their sacred feet trudge to the grave-ward . power , royaltie , a kingdome , crown , and sceptre cannot be protections against mortalitie . princes are gods on earth ; yet sure they must , as well as meaner men , be sick and die : their royall bodies shall be chang'd to dust : no crown below is worn eternally . of all those kings which in gods book we reade one died , and another reign'd in 's stead . if good and loyall subjects had their wish , a gracious prince should never see the grave ; nor should his royall corps be made a dish for worms : but pious wishes will not save a king from dust . as other mens , his breath is in his nostrils : crowns must bow to death . sure , were it not a kind of petty treason to wish his majesty so long without a crown of glory , i should think it reason to pray his lamp of life might ne'r go out . though not in 's self , yet , lord , grant he may be immortall in a blessed progenie . meditation 1. mongst us an humble great one is a wonder rarer by ods then is a winters thunder . great men and good each other seldome kisse : pride to preferment 's married . o! there is not a thought within their brain of a grave , nor yet of seeing death ; nor do they dream of being changed into dust again . consider , sir , though you have been a taster of princes favours , mounted all degrees of honour ; have been called , lord , and master ; though your approch hath bow'd as many knees as once mighty hamans : yet is it not eternity that you hold your greatnesse by . death and you must one day meet . as i remember , i have read a story , that one in embassy sent from the king of persia to rome , was shew'd the glory of that proud citie : every famous thing that was by the romanes thought to expresse the great and mighty prowesse of their glorious city , thither was the persian brought . there he beheld such glorious structures , rais'd to dare the skies , that outwent all examples ; where art and cost workman and founder prais'd : baths , theatres , tombs , monuments , and temples , statues that would wonder-strike any mortall man that should once behold them ; neither could all the world shew the like . after this view romes mighty emperour , longing for praises , in the persian tongue demanded of this strange embassadour what he now thought of rome . i should do wrong to your sacred majesty , thus th' ambassadour reply'd , and this glorious place beside , if i should not magnifie both you and it . but one thing i dislike in rome it self : i see that death doth reigne as well here as in persia , and doth strike the greatest down , and when he please doth chain people , senatours and kings in cold fetters made of dust : even noble romanes must feel what putrefaction brings . your emperours themselves have had their turns in fun'rall piles . these tombs can testify the caesars mortall . in these sacred urns what lies but royall dust ? mortality happens here : and i know no man but hath power to hold his breath as long , and is free from death as much as the noblest romane . look we a little on this land of ours : here 's plenty , peace and every other blessing . into her bosome god in plenteous showres rains kindnesses that are beyond expressing . sure we of this kingdome may justly our creatour praise for a share in happier dayes then rome did at best enjoy . ours is a land of barly and of wheat : our stones are iron , and our hills yield brafse . a land wherein th' inhabitants do eat bread without scarcenesse ; here our blessings passe all enumeration : what god severally bestows upon others joyntly flows from his bounty to this nation . yet here men die too : not the russet clowns , and peasants onely that do hold the plow , and shepherds that sit piping on the downs , and milk-maids that do court'sie to a cow ; but those noble men that have titles , lordships , farms and mannours , and a great book full of honours : these go down into the grave . see you not yonder super-stately palace ? three generations since that house was builded . a great man did it for his lordships solace in summer-time ; but dying up he yielded to his heir this stately pile : this heir left it to his brother ; he dy'd too : and then another swagger'd there a little while . and he that had it last is now remov'd a story lower down into the dust . those swelling titles which were so belov'd ; that great estate in which the man did trust ; troups of gallants that did give their attendance ; all that treasure waiting on his lordships pleasure could not keep the man alive . mark yonder marble-tomb : beneath it hath this man a lodging . all those lines you see on this side are a praising epitaph , and on the other side his titles be . of this fabrick if we might one piece from another sunder , and behold what lyeth under , 't would be scarce so fair a sight . great ones , remember that there is a place which poore men call a death-bed , and a time of parting hence ; you walk a nimble pace to earth-ward every houre . here though you climb up to honour's highest round , drink a cup full to the brim of the world , in pleasures swim , death will lay you under ground . meditation 2. vvhose heart so adamantine but would weep sad crimson drops to think upon some risers ▪ lord , what a wicked shuffling they do keep to lift themselves ! some have been sacrificers of their fathers , brothers , friends , kinsfolk , children , and have stood wetshod every step in bloud , to attein their lofty ends . of martyrs what a lamentable heap did herod make for fear to loose his crown ! a mother would have sold a cradle cheap to buy a coffin or a mourning gown . this fell tyrants rage appears running down each parents face : his wrath left in every place childlesse mothers drown'd in tears . and absolom , that miracle of beauty , so eagerly did long to be a king , that he could soon unlearn his filiall duty , and by a strange rebellion fain would bring the thrice-venerable head of his aged father down to the grave without a crown , and he triumph in his stead . abimelech , so strong was his ambition , a bloudie bargain made with certain men of belial , and to hinder competition did sacrifice at once threescore and ten of his brothers on a stone : with so foul and deep a guilt so much harmlesse bloud is spilt , that himself may reigne alone . of that inhumane hell bred tragedie by athaliah on the royall seed , the motive was desire of majestie , and that her own arms might the better speed . our third richard goes for one of those butchers who think good to cement their crowns with bloud , and by murders reach a throne . the great turks absolute prerogative , which in securitie his crown mainteins , is not to suffer one of them to live that hath a drop of royall bloud in 's veins : when he 's crown'd there 's nothing lacking that may to the safetie tend of this monarch , but to send the ghosts of his kinsmen packing . if i at leisure were to write a storie of such black deeds as these at large , i could tell you of numbers who to purchase glorie , honours and high rooms in the world , have sold ( and this policie they call ) a good conscience , dearer farre then a thousand kingdomes are , and to boot their god and all . and yet when all is done , there dwells a god above , a god that 's greater then the greatest are , who can and will send death for to remove the greatest hence , and bring them to the barre : where must stand both small and great , to have sentence e'r they go of eternall blisse or wo at gods dreadfull judgement-seat . when you are seated highest let your carriage be full of pietie : you do an act worthy your greatnesse if you make a marriage 'twixt it and goodnesse , if you do contract honours unto holynesse . ever give the lord his due honour who hath honoured you : then will death affright the lesse . affright the lesse ? 't will not affright at all . the errand 's welcome when a charge is giv'n to that grim pursuivant that he must call your honours hence unto a court in heav'n . to be great is not the thing that can dying-comforts yield : goodnesse onely is the field whence all soul-refreshings spring . meditation 3. jf ever it should please god and the king ( which i do not desire ) to give me honours ; yet never should my best preferments bring vices to boot : they should not change my manners . many a man hath been good unpreferr'd , and not a slave to his lusts ; yet honours have put him in another mood . of saul we heare no evil whilst he stood endow'd with nothing but a private fortune : and afterward we heare as little good of saul a king : his honours did importune his bad nature to produce such fruits as were too unfit for a king , and to commit sinnes that were beyond excuse . as long as man is limited within the bounds of humble , base and mean estate , he seems to make some conscience of a sinne , and one that would be good at any rate : but no wickednesse he spares when ( by chance ) the man is mounted and mongst great ones is accounted ; then the man himself declares . then his depraved nature with loose rains runnes uncontrolledly into the mire of all impietie ; no sinne remains unacted by him : doth he but desire to be wicked , vain or idle , any lust to satisfie , that lust he will gratifie : his affections wear no bridle . i 'll never be deboist although my seat of glory in the world be ne'r so high : i will not therefore sinne because i 'm great ; for if i greater were , yet i must die , and must at gods bench appear , where my sentence shall be given to receive a hell or heaven , as my doings have been here . sect. 3. pleasures cannot protect us from the stroke of death . under the sunne there was not any joy which solomon that wise and famous king had not a tast of : whatsoever may gladnesse , content , delight and solace bring , that he from the creature gathers ; not one pleasure doth he keep his heart from : yet he 's asleep in the dust among his fathers . his senses had those objects which delight , content , and please and ravish most his touch ; his tast , his hearing , smelling , and his sight , his mind and humour too , all had as much of delicious satisfaction as from all beneath the skie ever could be fetched by any possible extraction . three hundred concubines he had to please his touch : by turns each of them was his guest at night . seven hundred wives beside all these ; the worst of them a princesse at the least . such a female armie meets , to make his delight run o'r . sure they are enough to store twice five hundred pair of sheets . to please his tast this great kings daily chear exceeded for varietie and plentie : he had his roe-buck and his fallow-deer , his fatted fowl , and everie other daintie . he had palate-pleasing wine : gormandizers , whose best wishes terminate in toothsome dishes , no where else would sup or dine . and everie day both men and women-singers imprisoned his eare with charming voices : the viol touch'd with artificiall fingers , an organs breathing most melodious noises : sackbut , psalterie , recorder , the shrill cornet , and the sharp trumpet , dulcimer and harp ; these all sounded in their order . and in his gardens he had lovely ranks of flowres for odour all sweets else excelling , whose beauteous lustre stellifi'd the banks ; all these were to delight his sense of smelling , and perfumes of sweetest savour , which all other nations bring as a present from their king who did woo his princely favour . for objects which were wont to please the eye , he wanted none . did he desire a sight of what might most affect ? variety of lovely'st objects spangled with delight everiewhere themselves present : scarce did anywhere appear other objects then did wear outsides clothed with content . behold his thousand wives ! if he would know the height of beautie , it is seen in those . a battel in a field of sanguine snow betwixt the spotlesse lilie and the rose : part they would on no condition , nor would either of them yield ; yet at length are reconcil'd , and there made a composition . his gorgeous clothes , his silver and his gold , his jewels , his incomparable treasure were all of them delightsome to behold , and gave the eye a glorious glut of pleasure . his friends , his magnificent buildings , fish-ponds , gardens , bowers interlac'd with gallant flowers gave both eye and mind content . yet he 's dead . delights cannot protect us from deaths assaults ; pleasures eternize not our nature : yea , when sicknesse shall deject us they will not ease nor comfort us a jote . what doth most exactly please us here appears not where a grave is ; and what most of all doth ravish on a death-bed will not ease us . meditation 1. methinks the trade of brainlesse epicures is not so good as it doth seem to be . the sweetest cup of luxury procures no man below an immortalitie . yea , when sicknesses do lay him upon his bed , and strain everie part with deadly pain , all his pleasures flie away . let 's put the case there was a belly-god , whose studie 't was to give his throat content ; to sacrifice to 's panch both rost and sod was his religion . every element its imployment had : the waters , fruitfull earth and nimble air , ransack'd with a costly care , for fish , flesh and fowl , were caters : the other cook'd it . this luxurious race did breath his stomach twice a day at least ; and each dish floted in provoking sawce , which still afresh his appetite increas'd . from dives that 's now in hell , for a table full of rare , toothsome and delicious fare , this man bears away the bell . well ; this fat hog of epicurus stie falls sick of surfeting , or else the gout or dropsie gripes him most tormentingly , that you would think his soul were going out . pains do hinder him from sleeping , he lies restlesse , and is so full of tossings to and fro that his house is fill'd with weeping . his servants , seeing him so out of quiet , sadly bespoke him thus , sir , here 's a phesant , a dish of partridge , larks , or quails , ( a diet your worship loves ) a cup of rich and pleasant wine that comforts where it goes , muscadine , canarie , sherrie , that hath often made you merrie : this may ease you of your throes . the man repli'd , if i had wine by ods better then nectar , which the poets feigne was drunk in goblets by the heathen gods , it would not ease me of my smallest pain . should god rain me from the skies manna , glorious angels food , 't would not do me any good : 'gainst it would my stomachrise there was another that plac'd no delight in any thing but wealth ; his chiefest good was purest gold : whether 't were wrong or right he would be gaining : for he never stood upon conscience at all . and to cry down avarice , as he thought , was a device merely puritanicall . to lie , to cheat , to swear , and , which is worse , to forswear , to dissemble in his dealing , went ever down with him as things of course : nor would he slack a jote at down-right stealing . blind he was not ; yet he saw not that statute-usury was at all forbidden by any part of morall law . 't was fish whatever came within his net : sweet smell'd the dunghill that affoorded gain . on such a thriving pinne his heart was set , no thoughts but golden lodged in his brain . scraping thus early and late , and increasing by these bad wayes and means , at length he had heaped up a vast estate . they say a turkish musulman , that dies a faithfull servant unto mahomet , shall presently enjoy a paradise of brave delights indeed : the place is set all about with glorious matters ; there are rivers , pleasant benches straw'd with flowres , & gallant wenches that have eyes as broad as platters , and many other joyes as good as these . but all are bables to that strong content wherewith the man we told you of doth please himself in his estate : more merriment in the images of kings doth he find then six or seven martyr'd turks do in their heaven . hearken how the miser sings ; i 'll eat , drink , and play , and i 'll freely enjoy my pleasures before i am old ; i 'll be sorie no more , for my soul hath in store abundance of silver and gold . in this day and night will i place my delight ; it shall fatten my heart with laughter . no man shall excell me ; for who is 't can tell me what pleasures there will be hereafter ? his irreligious song was hardly ended , when at his gate was heard one softly knocking : it was that tyrant death , who came attended with troups of griping throes ; all these came flocking round about this golden fool . as the issue did assure us , god had sent these ghastly furies for to take away his soul . alas , sir , said his servants what may be the cause you send us out such wofull grones ? how fell you into such an agonie ? what ails your throat , your head , your heart , your bones or your stomach , or your brains , that you howl so ? here before you is that which must needs restore you , and ease your extremest pains . here 's gold and silver and as stately stuff as england , scotland , france , or ireland yields : of jewels and of plate you have enough : of any man you have the fruitfull'st fields . fattest oxen throng your stall ; tenants tumble in your rent : those to whom you mony lent bring both use and principall . this cannot chuse but comfort . but the man , that lay upon his easelesse death-bed sprawling , made this replie , if any of you can by marks infallible make sure my calling to my soul , and my election ; if from any text divine you could prove that christ is mine , this would be a good refection . or if you could assure my parting ghost of seeing god to all eternitie , of being one amongst that heavenly host whose blisse it is to praise him endlessely ; this were comfort that accordeth with his case that is distrest as now i am , but the rest on a death-bed none affoordeth . there was another man whose occupation was to passe time away : he made a trade of that which men do call a recreation : he was indeed a very merry blade . taverns , bowling-alleys , playes , dauncing , fishing , fowling , racing , hawking , hunting , coursing , tracing , took up all his healthfull dayes . but on a time a sudden sicknesse came , and seised him in each extremer part , ( this grudging did begin to spoil his game ) but at the length it fast'ned on his heart ; there it plung'd him wofully , and forthwith the man is led home and laid upon his bed : think him now at point to die . a little after came into the room a gallant troup of necessarie stuff , his coachman , falconer , huntsman , page , and groom , his mistresse with her hands both in a muff , sorie all to see him so . but see how these fools invent to give a sick man content , and to ease him ere they go . one breaks a jest , another tells a tale ; one strikes the lute , another sings a dittie ; ( but neither of them pray to god at all ) another tells what news is in the citie : everie man is in his vein , and all jointly do contrive pleasant passages to drive out of doore their masters pain . they ask'd him if he pleas'd to take the air , or call for 's coach and ride to see a play . and whether he would hunt the buck or hare , or to a tavern go to drive away or to drown times tediousnesse , or else to a tennis-court whither gallants do resort , or else play a game at chesse . the man reply'd , ye know i must be gone the way of all , i cannot tell how soon ; and i have other things to think upon : already it is with me afternoon ; erelong my declining sunne needs must set . oh! my life hangs on a thred : these mortall pangs crack it . out my glasse is runne . time was i doted on these idle toyes : now can they not a dram of comfort yield . too late i see they are not death-bed joyes , no refuge from soul-vexing storms , no shield when a mortall blow is given . prate no more : let not a man open 's mouth unlesse he can tell me how to get to heaven . there was another that for nothing car'd ( it was a woman ) but for vain excesse in bravery of clothes ; no cost was spar'd , nor art , nor care , that served to expresse to the full a female pride : but at length it came to passe that this spruce and gallant lasse fell extremely sick and di'd . but i must tell you , that , whilst like a lion pains tore her bones in pieces , ere she sent her last breath out , ( imagine her of sion a matchlesse daughter ) to her chamber went , weeping ripe , her good handmaiden , purposing as much as may be to chear up her dying ladie : for with comforts was she laden . thus she began , and spake it with a grace , be comforted , good madame , never let a little sicknesse spoil so good a face ; your ladyship cannot so soon forget your contents . if ever any gentlewoman liv'd that might find materialls of delight , you ; good madame , have as many . here for your feeet are tinkling ornaments ; here are your bonnets , and your net-work-cauls , fine linen tōo that every eye contents , your head-bands , tablets , eare-rings , chains , and falls , your nose-jewels , and your rings , your hoods , crisping-pinnes , & wimples , glasses that bewray your pimples , vails , and other pretty things : here are your dainty mantles , and your sutes of changeable apparel , and your tires round like the moon , your bracelets , ( finger-fruits ) of busie houres ) mufflers , and golden wires ; and so many more that no man can repeat nor yet remember from october to september : this would comfort any woman . suppose her , if you will , an english lady ; and think you heare her waiting-gentlewoman bespeak her thus , madame , here is a gawdy and glorious shew , ( these fashions are not common . ) here 's your beaver and your feather , here are silver-ribband knots , trunks full of rich riding-coats , gallant shelters 'gainst the weather . here are your holland and your cambrick-smocks , your gowns of velvet , satten , taffatie , irons to curvifie your flaxen locks , and spangled roses that outshine the skie : for your head here 's precious geere , bonelace-cros-cloths , squares & shadows , dressings , which your worship made us work upon above a yeare . rich chains of pearl to tie your hair together , and others to adorn your snowie breast ; silk stockings , starre-like shoes of spanish leather : and that which farre excelleth all the rest and begets most admiration , of your clothes is not their matter , though the world affords not better , but it is their frenchest fashion . madame , believe 't , the fairest of the graces subscribes to you . whenever you appear adorned with your gold and silver-laces , your presence makes the greedi'st eye good chear . this consideration in time past was wont to please you : now then , madame , let it ease you and afford you consolation . the dying woman , when this speech was done , after a grone or two made this replie , doth such a curtain-lecture suit with one that everie houre doth look when she should die ? 't is not congruous . wer'st thou able my poore naked soul to dresse with a saviours righteousnesse , this indeed were comfortable : but all the rest is not . oh! how i grieve to think upon my former vanitie : alas , i feel these toyes cannot relieve , nor ease , nor comfort . thus let luxurie pitch on what it will , its joyes are but painted , nor can bring us ease when pangs of death do wring us , much lesse can they make our dayes eternall here . thy servant , lord , beseecheth the presence of thy spirit that discovers how vain that carnall joy is which bewitcheth with pleasant poison all her sottish lovers . let-not earth-delights forestall me : help thy servant to provide pleasures that will then abide when thou sendest death to call me . meditation 2. farewell those pleasures which the creatures breed : these carnall comforts shall be none of mine ; they slink away in time of greatest need : i 'll get me comforts that are more divine , such as god provideth for us by his spirit and in his word : they are such as will afford joy unspeakable and glorious . unsanctified palates cannot find a relish in gods service : 't is their follie that nothing in it suiteth with their mind , that they account religion melancholie . and the cause of their misprision is because they cannot see things divine ; for yet they be in their naturall condition . but sanctified souls have better eyes . each person in the sacred trinitie sends comfort down , and such as farre outvies the best delight that is below the skie . father , sonne , and holy ghost , be it spoke with reverence , seem to strive which shall dispense blessings that do comfort most . the father , as his title often writes himself a god of peace and consolation , he sends me comforts by those sacred lights which bring me errands from his habitation : and so firm and full and free is each promise in his book , that on whichsoe'r i look blessed comforts i do see : so firm , that first the hugest hills and mountains shall dance out of their places , starres shall fall , streams shall run backward to their mother-fountains , the earth shall tumble , ere he will recall one of 's promises : for why , ( and this gives strong consolation in the middest of temptation ) he 's a god , and cannot lie . so full , that there 's not any thing left out that i could wish . what i would have him be god is . would i be compassed about with mercie ? find relief in miserie ? would i by his spirit be led ? and have all my sinnes forgiven ? and hereafter go to heaven ? all this god hath promised . so free , that to deserve that promis'd glory i nothing have but what his mercie gave me : 't is gratis rather then compensatorie whatever god doth to convert or save me . and if any good i do , 't is done by supplies divine ; so gods work and none of mine : grace begins and ends it too . what if by nature i was made a sheep , and by corruption i am gone astray , whether i think , or speak , or do , or sleep , or wake , do ever wander from the way i was set in , and am toss'd so by lust that my soul wanders into many by-meanders , like a sillie sheep that 's lost ? yet god 's my shepherd : when his mercy spi'd me wandring it brought me home ; and ever since it doth watch over , feed , defend , and guide me , and ever will do so till i go hence : and hereafter in the even , when my latest sand is runne , and my pasture here is done , it will fold my soul in heaven . the sonne doth comfort . 't was his errand down to preach glad tidings to the meek , and turn their wo to ease ; to earn a glorious crown for sinners , and to comfort those that mourn ; broken-hearted ones to bind , and to set at libertie pris'ners in captivitie , and give eye-sight to the blind . there 's comfort in his wounds : his sacred stripes do heal our leprous souls of all their sores : 't is nothing but his pretious bloud that wipes our guilt away and cancelleth our scores . six times did he shed his bloud , ( and sure out estate did need it that so many times he did it ) and each drop was for our good . those circumcision-drops of 's infancie , those drops that 's anguish in the garden vented , those drops when he was scourged jewishly , those drops when 's head with sharpest thorns was tented , those drops when his limbs were nailed to the crosse , those when the fierce souldiers spear his side did pierce ; each drop for our good prevailed . there 's comfort in his crosse : that vile old man that hangs about us to our dying day is crucified with him that it can not exercise half of its wonted sway : lessened is its kingly power . surely sinne , it struggles so , hath receiv'd a mortall blow , and is dying everie houre . there 's comfort in his death : for us he dy'd , for us he felt his fathers heavie wrath , and his impartiall justice satisfi'd , and us his alsufficient passion hath pluck'd from satan vi & armis , and his meritorious pain freed us from sinnes guilt and stain , and whatever else might harm us . there 's comfort in his resurrection too . he rose again that we might be accounted righteous and just , ( this no man else could do ) and that our sinnes , whose number farre surmounted all the starres that shine in heaven , all our hairs , and all the sand that lies scattered on the strand , for his sake might be forgiven . and god the holy ghost doth comfort bring : by speciall office it is his imployment to settle in the soul a lively spring , from whence doth issue such a sweet enjoyment of divine , heart-pleasing blisse , as the world will not believe , nor can any heart conceive but the heart wherein it is . it is this blessed spirit that doth seal assurance to my conscience of a share in what god , in and through his sonne , doth deal to needy sinners that converted are . it assures me of gods love in the free and full remission of my sinnes , and exhibition of those joyes that are above . let now the world , that 's wont to tell a storie of strange delights , shew me but such a pleasure , as to be sure of god , and christ , and glory , and then i 'll hug it as my choicest treasure . thus each person of the three is imploy'd ( if i do live holy as i ought ) to give joy and comfort unto me . grant a man once to be in christ , and he on sublunarie pleasures soon will trample ; and yet for pleasures , who shews best , will vie with all the world : give him but one example , what gets pleasure , and what feeds it ; whatsoe'r mongst earthly things to the mind most pleasure brings ; he can shew what farre exceeds it . can learning please ? he is a man of parts . me thinks sure at his very fingers end he hath exactly all the liberall arts ; at least he hath such arts as will commend any man a great deal more , and will sooner bring to heaven , then will any of those seven on which learned men do pore . his logick is so scientificall , his syllogismes are in so blest a mood , a thousand arguments his heart lets fall that rightly from good premises conclude him a child of god on high , and a member of his sonne , and an heir , when 's race is runne , of a blest eternitie . his rhetorick excells . he can perswade more then those well-penn'd sweet orations which demosthenes or tullie ever made . doth he that prayer-hearing god beseech ? presently his eare he gains . for fine words it is no matter : let him like a swallow chatter or a crane , yet he obtains . and for arithmetick ; his numeration is of his dayes : this makes the man applie his heart to wisdome , that in any station he may perform his dutie prudently . and those sinnes , to make them hatefull , which his conscience most do cumber everie day the man doth number ; and gods blessings , to be gratefull . and for addition ; 't is his diligence vertue to adde to faith ; to vertue , knowledge ; love , godlinesse , peace , kindnesse , patience , one to another : that his soul 's a colledge filled with divinest graces : and not one grace idle lies , but all do their exercise in their severall turns and places . when he subtracteth , 't is not from the poore , as most men do , not from the king nor church ; but from sinnes monstrous bodie . more and more he weakens the old man that lies at lurch in each of his faculties , and his master-sinne , the strongest lust that hath been harboured longest in his soul he mortifies . he multiplies not , as in many places men do , his riches ; but he multiplies and doth augment his saving gifts and graces , if not in habit yet in exercise . he divides his goods , he feedeth hungrie bellies , and relieveth such as are distress'd , and giveth unto everie one that needeth . when he reduceth , 't is his conversation in ev'rie point from what it was by nature : he moulds his life into another fashion , and shews himself to be a new-made creature . and for such a mans progression ; he 's not fixed in his place like a statue , but in grace grows to credit his profession . he ever worketh by the rule of three that do above in heaven bear record . the golden rule , whereby his actions be squar'd and directed , is their written word . though sometimes he work by fractions , gives god broken services , 'cause he 's flesh in part ; yet is he sincere in all his actions . and for a pious mans astronomie ; what if he cannot tell the sev'rall motions those orbs have which do roll about the skie ? starres names , site , bignesse , and such other notions ? what if he know not how soon the sunne will eclipsed be ? nor hath wit enough to see the new world that 's in the moon ? yet he doth know the milkie way that leads unto the palace of the highest king : whose presence the whole host of heaven dreads , who made the starres , the spheres , and everie thing ; steers the course that each orb runnes , binds starres influence , looseth the bands of orion , and his hands guide arcturus with his sonnes . for geometrie ; what if he cannot tell how many miles the vast earth is about ? yet doth his pious art by farre excell in finding many greater matters out : matters that exceed the strength of best wits , the full extension of christ 's love in each dimension , height , and depth , & breadth , & length . for grammar ; he can wickednesse decline . his supernaturall philosophie is wisdome to salvation . most divine his musick is : that god that dwells on high is pleas'd with no other tone . there is nothing he can heare makes such musick in his eare as a sanctified grone . for physick ; his most admirable knowledge hath found out a catholicon . ( this ranks his skill deservedly above the colledge , above french or italian mountebanks . ) there 's no sicknesse , he is sure , be it ne'r so strong or foul , that affecteth any soul , but the bloud of christ can cure . the greatest clerk is but a learned fool , if 's learning be not mixt with godlinesse , the greatest scholar's he that goes to school to learn of christ the wayes of holinesse . thus if learning be a treasure that doth please , or skill in arts , or to be a man of parts ; he that 's holy finds this pleasure . doth toothsome and delicious chear delight ? the godly have it once a week at least . our bounty-handed saviour doth invite his servants to a rich and sumptuous feast , where his own self is our server ; such a feast of fattest things as if all the guests were kings : where faith may be her own carver . do riches please ? a godly mans estate surpasseth that of croesus : he hath more then out of christ is had at any rate . god hath endow'd him with a blessed store better then a heap of gold , which nor thief , nor moth , nor rust , can steal , eat , or turn to dust : his are bags that ne'r wax old . gods rich and precious promises are his , which by a precious faith he makes his own : gods richest mercy ; there 's no wealth like this : christs precious bloud , whereof a drop alone was of higher valuation then all men and angels be , or what e'r the sunne did see ever since the first creation . doth rich apparel please ? christs righteousnesse clothes all his members to conceal their shame . ne'r was kings daughter in so pure a dresse , unlesse she were adorned with the same . 't is a robe that god doth please : angels that on god do wait , and ne'r lost their first estate , are not cloth'd like one of these . for all delights , the cheating world hath none so good by half mongst all her painted store as those the soul finds in religion : with purest joy the pious heart runnes o'r . let the world diversifie her delights a thousand wayes , yet they come short of those joyes that are found in pietie . when i must die , my joy that 's naturall forsaketh me ; that which is secular takes leave assoon as ever death doth call ; joyes that were criminall converted are into most tormenting fears : onely that which is divine on a death-bed will be mine . and what if when death appears it cannot shield me from that fatall blow ? ( i would not it should do me so much wrong : for if i were immortall here below i were not happie ) yet 't will go along with me when i do depart . carnall joyes , lord , from me banish , let divine delights replenish ev'rie corner of my heart . sect. 4. friends cannot protect us from the stroke of death . if i were great , rich , prosperous , secure , successefull in the world , i should be sure that more time-servers would my friendship woo , then i could reckon in a yeare or two . as greedie eagles to a carcase hasten , and with sharp tallons on their prey do fasten ; so would they flock about me . or if i could learn the art of popularity , i might be rich in friends , yet all my store would not know how to keep death out of doore . meditation 1. of proteus 't is fained that he could transform himself to any kind of shape : into a dove , or lamb , and when he would , into a tiger , lion , bear , or ape , or a mountain , rock , or spring , or earth , water , fire , air , into any forms tha● are stampt in any kind of thing . and aristippus could exactly flatter : he had the art of winning gainfull friends , and , that his fortune might be made the fatter , had all behaviours at his fingers ends . he could grone when 's friend was sickly , and could weep when he was sad : any humour , good or bad , did become him very quickly . did i believe that metempsychosis pythagoras did dream of , i should swear that proteus ghost to this day neither is in hell nor yet in heaven , but doth wear now a body , and the base ghost of aristippus dwells in a thousand bodies : else how could thousands have the face to personate so many humours ? act so many parts at once , and balk no sinne ? yea , perpetrate with ease the basest fact that hell e'r punished , to wind them in-to great friendships , though they misse heavens favour , all the while dreaming that a great mans smile is on earth the onely blisse ? and yet when that last enemie shall come and grind their aching bones with griping throes , to bring their bodies to their longest home , there 's not a man mongst all their friends that knows how to take away their pain . in comes ghastly death among the midst of that friendly throng , and turns them to dust again . meditation 2. there 's none among the sacred troup of saints yet militant below but doth desire gods favour most , and most of all laments when it is lost , and alway sets a higher estimate upon the rayes that are darted from above by the god of peace and love , then on all he here enjoyes . ne'r doth the chased hart in hottest weather , when horse and hound pursue him o'r the plains , and hunt him sweating twentie miles together , that all his bloud is boil'd within his veins , when he 's to the hardest driven , pant so much for water-brooks , as a soul deserted looks for a kind aspect from heav'n . once did elias zealous prayers climb to heav'n , and made the windows there so fast ( this came to passe in wicked ahabs time ) that one and twentie months twice told were past e'r there fell a showre of rain or a drop of morning dew : in the meadows nothing grew , nor was any kind of grain fed by the parched mold . how do ye think that thirstie , drie , and barren land did yawn and gape to heav'n-ward for a draught of drink ? just so , whene'r gods favour is withdrawn from a soul , it doth distresse her . ne'r earth thirsted more for rain , then doth she for god again to relieve her and refresh her . have you not seen a mothers wofull tears embalm the carcase of her onely sonne ? how to all comfort she stops both her eares , wrings both her hands , and makes a bitter moan ? fain in sorrow would she swim , or be drown'd , it is so deep : she hath heart enough to weep heaven full up to the brim . but this is nothing to that matchlesse anguish that breaks in pieces ev'rie pious heart , and makes the soul with darkest sadnesse languish , if from 't a sense of gods good will depart . o how strangely david 's troubled when god hid away his face ! ( though but for a little space ) see how his complaints are doubled . how long ? for ever , lord , wilt thou forget me ? how long wilt thou thy gratious visage hide ? how long be angrie ? wilt thou never let me enjoy thy face again ? shall i abide thus for evermore bereft of all comfort , joy , and peace ? shall my soul ne'r dwell at ease ? hast thou , lord , no mercy left ? o once again be pleas'd to turn , and give my soul a relish of thy wonted grace : there 's nothing can my sadded heart relieve , if thou dost hide thy comfortable face . thou in tears thy servant drown'st , thou dost fill my cheeks with furrows and my soul with ghastly sorrows , whensoever , lord , thou frown'st . the world doth value at a precious rate things here below . some highly prize their sport ; some , jewels ; some , a plentifull estate ; and some , preferments in a princes court : but for life ; we so esteem it above whatsoe'r is best , that with losse of all the rest we are ready to redeem it . but none of these gods children do regard so much as gods love by a thousand parts : feel they but this , to entertein 't is spar'd the best and highest room in all their hearts . they affect no wordly pelf in comparison of this kindnesse ; yea , to them it is better farre then life it self . have they no reason for this eager thirst after gods love and friendship ? sure they see gods favour and his kindnesse is the first and chiefest good : all other friendships be most deceitfull , trustlesse , vain . when the pangs of death do seise us mortall favours cannot ease us : god can rid us of our pain . but grant he do not , yet these pains shall send our souls to him that loves us , to enjoy a painlesse life that ne'r shall see an end . he whom god loves can on a death-bed say , i know my redeemer liveth ; for me there 's laid up a crown : when this clay-built house is down god a better mansion giveth . i 'll never woo the smile of man , whose breath is in his nostrils , by sinister wayes ; 't will not advantage at the houre of death : all my supportment on these carnall stayes at the length will but deceive me . 't is to have a friend above , 't is gods favour and his love , or else nothing , must relieve me . lord , make thy graces in my soul appear ; my heart from ev'rie lothsome blemish cleanse , that i may clearly see thine image there ; for that 's an undeceived evidence of thy favour : which when i once am certain to obtein , i 'll not faint for any pain , nor will care how soon i die . sect. 5. youth cannot protect us from the stroke of death . a young man may die , but an old man must ; this may die quickly , that cannot live long : often are graves fill'd full with youthfull dust . though youth be jocund , lustie , merrie , strong , yet is it subject unto death-bed-pains ; 't is mortall bloud that runnes along their veins . in all appearance old mens halting feet are mov'd to the grave-ward with the greatest speed , ( like that disciples which did outrunne peter ) but sometimes younger men step in indeed : and peradventure twentie years or more sooner then those that looked in before . graves gape for ev'rie sort : the butcher 's seen often to kill the youngest of the flock . some long to pluck those apples that are green : death crops the branches and forbears the stock . children are wrapp'd up in their winding-sheets , and aged parents mourn about the streets . jobs children di'd before himself : for after the death of ten he liv'd to get ten other . we sigh out , ah my sonne ! or , ah my daughter ! as oft as , ah my father , or my mother ! the first that ever di'd resign'd his breath nine hundred yeares before his fathers death . yea , many times , deaths gripings are so crucl , before the groning mothers child-birth-pain is past , the infant 's buri'd ; like a jewel but shewn and presently shut up again , perhaps within a minute after birth is forthwith sent to cradle in the earth . perhaps he is not born at all , yet dies , and dies a verie thriftie death : to save fun'rall expenses he in 's mother lies entombed , both lodg'd in a single grave : and with him lies in one poore narrow room his swadling-clouts , nurse , mother , cradle , tomb . meditation 1. some sinnes there be ( as holy writ doth teach ) that interrupt the current of our dayes : he that 's found gultie of them cannot reach that length of life which he that 's free enjoyes . sinne ( you know ) and death are twins , or death is sinnes progeny . many of us if we die in our youth may thank our sinnes . one sinne is disobedience to that pair which did beget us . if i shall despise my parents lawfull precepts , if my care be not to do what 's pleasing in their eyes , if i willingly neglect any thing which i do know is a duty that i ow , i may death betimes expect . another sinne is unprepar'd receiving that blessed supper which doth feed and heal , and in and to a soul that is believing a full release of sinnes doth freely seal : where that body and that bloud is presented on the table , which are infinitely able to do hungri'st sinners good . if i come hither an unworthie guest ; or if before my heart i do not prove ; or if i come as to a common feast ; or come without thanks , knowledge , faith , and love : if i carrie any crime thither with me unlamented , or go ere i have repented , death may take me hence betime . another is bloud-thirstinesse : when we to do a mischief are so strongly bent that we sleep not unlesse our projects be contrived to insnare the innocent : when we are so like the devil , everie way satanicall , that tongue , brains , heart , hands , and all are imploy'd in what is evil . these sinnes and others like them do procure untimely deaths . lord , purifie my heart from everie sinne ; but chiefly , lord , secure my soul from these , that i may not depart hence too soon . lord , my desire is not to live long ; but i onely pray that i may die in thy favour not thine ire . meditation 2. there is a sinne that seldome doth escape a rich mans heir , ( yet 't is a foul transgression ) for parents death with open mouth to gape , that their estates may come to his possession . he gapes that his friends may sleep : parentalia are rites verie welcome : he delights at a fathers grave to weep . poore hare-brain'd fool ! perhaps thou may'st go first : this night thy younger soul may be requir'd ; thy death may frustrate that ungodly thirst : whose then is that estate thou hast desir'd ? if these gallants were not blind , sure they could not choose but see that a thousand children be dead , their parents left behind . of any kind of sinne ( to speak the truth ) that satan can beget upon the soul , most commonly man 's guilti'st in his youth : our youthfull nature is beyond controll . some examples are afforded , in whose historie appears loosenesse in our yonger years : these the scriptures have recorded . the verie first that e'r suck'd mothers teat , because his works were naught , his brothers good , did boil his choler to so strong a heat that he must slake it in his brothers bloud . how much rancour did he show so much harmlesse bloud to spill , and a quarter-part to kill of all mankind at a blow ? unnaturall , accursed , gracelesse cham never did grieve , nor sigh , nor blush , but he laugh'd at and mock'd his drunken fathers shame . ( a sober fathers curse his portion be . ) prophane esau did make sale of 's birthright for 's bellie-full ; as mongst us there 's many a gull that sells heaven for pots of ale . and absalom was most deform'd within ; his head-piece had more hair then wit by ods : his beautie went no deeper then his skinne ; he fear'd not mans law nor regarded gods . in him david had a sonne beastly and ambitious too : he did wrong his bed , and do what he could to steal his throne . incestuous amnon dotes upon his sister , and in his own bloud cools his lawlesse fires . that brother should have sinn'd that had but kiss'd her , if mov'd unto it by unchast desires : but he makes a rape upon her , and so furious is his lust that it cannot hold but must rob a virgin of her honour . and i could tell you of a number more most sinfull , vitious , vile , exorbitant , whose courses are upon the scriptures score , as if their youth had sealed them a grant to be neither wise nor holy , but to runne into excesse of all kind of wickednesse , and do homage unto follie . the sage gymnosophists , who first did give the wilder indians good and wholesome laws : the magi , by whom persia learn'd to live in order : the chaldei , whose wise laws the assyrians justly rul'd and did guide in everie thing : numa , romes devoutest king , who the elder romanes school'd : that famous solon , whom th' athenians ow for all their statutes : and lycurgus , he whose wisdome taught the spartanes how to know what to omit and do : and more there be that have publish'd wholesome laws to curb all indeed ; but yet chiefly 't was to put a bit in mens wild and youthfull jaws . it is a signe that colt is wild that needs so strong a bridle . ground that doth require so much manuring sure is full of weeds . it is because she wallows in the mire that we need to wash a sow . men in youth must needs be bad , to curb whom those laws were made which we told you of but now . 't was a commanded custome that the jews should once in ev'rie two and fiftie weeks visit their temple ; no man might refuse to worship there . each fourth year the greeks their olympian sacrifice orderly performed : and th' egyptians us'd to stand lifting up devoutest eyes unto their idole ev'ry seventh yeare within th' appointed temple . and 't is said once in ten years the romanes did appear to sacrifice : then was apollo paid his great hecatomb , and then unto delphos many went with their gifts , for thither sent presents ev'rie sort of men . and of the samnites authours do relate , that th' ancient'st of them did most solemnly once in five years their lustra celebrate : but 't is delivered by antiquitie that the youth of all these nations strictly all commanded were to these places to repair oftner to make their oblations . what doth this intimate , but that the crimes of youth are great and frequent , and their vices exorbitant , that they so many times have need to purge them by such sacrifices ? by experience we do find what bad courses men do follow in their youth , and how they wallow in base lusts of ev'rie kind . and if you ask these brainlesse hot-spurres why they dedicate themselves to such lewd courses ; they yet are young , these gallants still replie , and youth must have its swing : but no remorse is wrought at all in any heart for this lewdnesse ; there remains not a thought within their brains , that the youngest may depart . lord , take possession of my heart betimes : my youth is fittest for thy service ; take it unto thy self : make white those crimson crimes that fain would soil it : let me never make it a pretense ( as many do ) to be lewd , but think that i in the height of youth may die , may die and be damned too . meditation 3. parents methinks betime should strive to make their children good , that heaven may receive them . if god should send an early death to take them from the earth , it cannot choose but grieve them , and fill full with bitter woe any parents heart to see that their children wicked be , and death come and find them so . those fruitfull couples whom the lord hath blest with children , should take greatest care to breed them religiously : in this more love 's express'd , then in their care to cloth them or to feed them , or what else they can bestow for their life or livelyhood , and to do their children good in the things that are below . you must instruct your children in their way : that 's double , civil and religious too : they must be taught gods precepts to obey , and to their neighbours give what is their due . if you do not strive to set them , by that rule which god hath given , in the way that leads to heaven , you did wrong them to beget them . there 's such a powre and force in education , that justly we may call 't a second nature : nature finds matter , nurture gives the fashion , and turns a man into another creature . if a youth in 's manners halt , on his parents we do lay all the blame , and use to say , that his breeding is in fault . the heathen , who did see but by that light which purblind nature lent them , ever caught at all occasions they conceived might be helps to have their youth in goodnesse taught . in their bodies would they find ( for no where but in the book of the creatures did they look ) lessons to instruct the mind . it is observ'd that socrates let passe no wayes nor means at all that might conduce to their amendment : often to a glasse he brought them , and that shadow had its use . by his means their faces bred them : for however their complexion did appear , by that reflexion from 't a lecture would he reade them . that fair ones must take heed they did not soil that comely outside with deformititie within : to have an inside foul would spoil the choicest beautie : that their symmetry , just proportion of parts , and their comlinesse of face was not worth a jote , if grace did not beautifie their hearts . and that deformed ones should have a care , that vertuous endowments , of the soul might recompense those blemishes that were by nature plac'd to make the bodie foul : that the mind and nothing else makes us either foul or fair . out-side beauties nothing are to a mind where vertue dwells . of any age their youth is fitt'st to take the print of vice or vertue : 't is a clean unwritten table , where a man may make what characters he will . if e'r you mean to make straight a crooked tree , you must do 't while 't is a twig : when your children are grown big they will not reformed be . sometimes ( if need require ) you shall do well to use the rod : if duly you correct them , 't may be a means to whip their souls from hell : from many sinnes may prudent stripes protect them . no such physick as the rod : there 's health in a loving scourge , it will childrens manners purge , and will make them fit for god . but whensoe'r you fasten any blows , let sinnes against the holy name of god be first corrected : for a child that knows to give his due to heav'n , on him the rod will prevail with little labour to correct him how to live civilly , and how to give what he ows unto his neighbour . and yet you must be moderate in strokes : you may not make a trade of chastisements . a parent that corrects too much provokes his child to wrath ; so pious documents will be cast away in vain . too much mercie is not fit , neither too much rigour ; yet mercie 's better of the twain . that high and great jehovah , whom we find adorn'd with mercie , goodnesse , justice , wrath , is evermore to mercie most inclin'd : of all the rest that most employment hath . he that suffered near mount sion , ( and whatever he did hallow by his practice we should follow ) was a lamb as well 's a lion . and e'r you strike observe their dispositions : those foure complexions in mans grosser part are but a few ; the finer part 's conditions are many more . some at a look will start ; others will but make a mock at the lash it self , and never will expresse the least endevour to amend with many a knock . the nat'ralists can tell you of a stone extremely hard , which bloud or milk will soften : but with the strongest hammer there is none can do it , though he beat it ne'r so often . the sea yields a certain weed , which , if gently grip'd , will flie ; roughly , will yield presently : rigour such stout natures need . some childrens dispositions are like nettles : the gentl'er you do handle them they sting the more ; fair means in them no vertue settles : some are like thorns ; the harder you do wring the more deeply will they pierce . mark their natures , and you shall by due chastisements recall both the gentle and the fierce . but it must be 'bove all your chiefest care to shine before your children by the light of good example : for examples are of most prevailing natures . what the sight can be master of appears to be more convincing farre then all other truths that are onely objects of the ears . a high perfection did the heathen deem it to imitate their jove : were it but in his close adulteries , they did esteem it a commendable passage not a sinne . in a wrong way , or a right , samplers lead , i know not how : if king alexander bow not a courtier stands upright . if cyrus nose be bad , or if a scarre chance to disfigure his imperiall face ; if plato 's learned shoulders be too square ; one 's subjects , th' others scholars , are so base as to draw 't into a fashion : and if aristotle stammer , all his boyes will lisp and hammer out their words in imitation . if cruel dionysius tyrannize , each man grows fierce : and if antiochus be lustfull , he is not accounted wise that will not be effeminate : and thus ptolemeus philadelph loving letters , by example egypt underfoot did trample ignorance as did himself . with scholars ( like himself ) augustus fill'd the romane empire : and tiberius he stor'd it with such as were exactly skill'd in fair dissimulation , and could be leaders in the hatefull train of those monsters who by heart had learn'd perfectly the art to dissemble , lie , and feigne . good constantine's example fill'd the land with christians like himself , and julian's did beget a troup of atheists : such command examples have . in holy writ we reade that examples either way , for god or against him , for great jehovah's worship or baalim's , did the people sway . if israel's or judah 's king were good , the people presently destroy'd their groves : scarce in the land a graven image stood : high places owls did rest in : each man loves ( at the least in shew ) that jealous god that in the desert fed them , and from egypt 's bondage led them ; for him onely are they zealous . if israel's or judah 's king were bad , so were the people : altars straight were rear'd to senselesse idoles ; not a house but had their graven images ; and no man fear'd unto baal to bend his knee . men live by similitude more then law ; and most conclude upon what their princes be . if nebuchadnezzar the mightie king be pleas'd to fall down to a golden image , thither with speed do their devotions bring people of ev'rie kingdome , tongue , and linage . three excepted , all adore him : there 's not one enough precise to refuse ; it doth suffice that the king did so before him . thou art a king if thou a parent art , each family 's a pettie kingdome , and the parents monarch : 't were a kingly part to make thy little subjects understand how in vertue to excell by thy practice ; that 's a skill 'bove all other : children will no way else be taught so well . look how the primum mobile doth move , accordingly do move the other spheres : as in a jack the wheel that is above with its first mover just proportion bears . in a familie 't is so : look what way the parents take , that the rest their rule will make , chiefly there the children go . not any godly precept so exact is , which you shall teach your children to obey ; but that , if you shall thwart it by your practice , thus will your junior houshold-members say , at least they will whisper thus , if vertue be good , then why do not you live vertuously ? if not , why d' ye presse 't on us ? if by these wayes you strive to educate , whom god hath blest with fruitfull progenies , your children well , their early death or late shall not a jote augment your miseries . a childs death is not a rod to afflict a parents heart . he that dies well doth depart hence that he may live with god . lord , if thou make my wife a fruitfull vine , make it withall my chiefest care to dresse the branches well ; the glorie shall be thine , and if they die my grief shall be the lesse . a childs death 's a precious savour in thy nostrils that was here taught to live , lord , in thy fear ; for he dieth in thy favour . meditation 4. if youth it self may drop into the grave , when children die methinks they should bequeath surviving parents comforts . sure they have no cause ( were not affection strong ) to grieve overmuch , as many do : for death is impartiall , by his stroke all ages fall , both the old'st and youngest too . think duly on 't . why should your eyes runne o'r for what you have no way to remedie ? if you should heav'n eternally implore , it would not send them back . but you 'll replie , 'cause there 's no way to be found that may help us to recover them again , our eyes runne over , and our tears do so abound . nor ever will your highest floud of sorrow transport them back into the world again : your selves may follow them before to morrow . those deep-fetch'd sighs are smok'd out all in vain , so are all those drops you mourn shed in vain ; hap'ly you may soon go after them , but they are too happie to return . is it your love that doth produce such grones ? how easily alas is love mistaken ! methinks you cannot love and grieve at once ; to love were to rejoyce that they have shaken hands with miserie to dwell in a world of blisse above ; grief at this is farre from love , it seems not to wish them well . or is 't because that they are dead you weep ? i do not think that when they were begotten , you dream'd them death-free , or had hopes to keep them here for ever ; that they would be rotten in their graves you could not choose but consider : for a span to be quickly ended , can never go for any news . nor with good reason can you lay the blame on death at all , but on your selves that did beget them mortall : for the very same matter wherewith they were begot and fed , fits them for an alteration by the hand of death . if you grudge that death hath ta'n his due , you may blame their generation . or do you grieve because they di'd so soon ? if wayes be foul , and journeys perillous , who taketh up his lodging e'r 't be noon is best at ease . 't is like god loveth those whom he takes betime away : sad experience lets us know that the happi'st here below have a miserable stay . or is your onely child deceas'd , that passion doth domineer so ? here i could allow methinks your tears a free immoderation , but that ( on better ground then jephtha's vow ) i remember what was done by that parent , who is penn'd down for great jehovah's friend , in case of his onely sonne . ev'n when 't was dead a miracle did fill his sarahs womb , but it was fill'd but once . isaac was all : yet abraham must kill this all himself . god did it for the nonce that he might his graces prove , yet the man made no denyall , but did by so strange a triall manifest his faith and love . this case must needs strike nearer to the heart then yours ; yet he doth presently submit . love ( i confesse ) is very loth to part with what it loves , but grace doth put a bit into natures mouth that she may not grumble nor repine at what 's a decree divine , but subscribe it chearfully . just like the autumn-sap of fruitfull trees so love descends ; and it is ardent when dispersed , but by infinite degrees more ardent when it is contracted : men that have but an onely sonne , if death take him hence , their losse is a great one ; but this crosse must be born . thy will be done , is what your selves do pray for every day : and when this will of god 's declared , you greatly offend if you do murmure . may not god , and sinne , and nature claim their due ? very ill you do behave you if you give not heav'n leave thankfully for to bereave you again of what it gave you . lord , if thou please to stock my table round about with children , yet i will be glad : nor shall my sorrow overmuch abound , though i do see them in their grave-clothes clad ; for the sooner are they blest : and within the shortest space whom thou help'st to winne a race , they the sooner are at rest . meditation 5. vve do not die by chance nor yet by fortune , but how and when the lord will have us die : he numbers all our dayes ; we cannot shorten nor lengthen them a minute : destiny neither spinnes nor cuts the thread . god a certain period sets : no man shorter falls , or gets further , then the bounds decreed . if god vouchsafe to number out the hairs that do adorn and cloth our sinfull heads ; who doubteth that his providence forbears to count our dayes ? if not a sparrow treads on the earth 's face thus or thus , but his providence awaketh for to note it , sure he taketh greater care by farre of us . if any godlesse wits so curious be to talk of hezekiah's fifteen years , his sentence god did change , not his decree , the answer is : yet esay 's tongue appears to speak not a jote the lesse truth ; 't was with a supposition : god doth threaten with condition either tacit or expresse . when pestilence , that lothsome , dreadfull hag , bepatch'd with botches , wanders up and down , and into ev'ry houshold drops the plague , scarce any turk in an infected town but will wife and friend afford daily visits and imbraces : they flie no contagious places , nor fear either bed or bord . their reason is , gods providence doth write their fortunes on their foreheads ; neither can their day of life be longer , nor their night of death come sooner then god wills it : man must yield 's ghost when god will haveit . for health and life , if god will save it , 't is not plague can kill : if not , 't is not they can save it . such block-heads have not brains enough to think that as the time , so god withall decrees the means of life ; as physick , meat and drink , clothes , recreations , and what else he sees needfull . they themselves destroy , and are to their safety strangers , that runne into mortall dangers , and not shun them when they may . howe'r imploy'd , lord , grant i may have leisure religiously to meditate that thou my dayes dost number , and my life dost measure , and make me think , lord , that this very now , that this twinkling of an eye is the period thou hast set : lord , grant i may ne'r forget that this moment i may die . part iii. of deaths suddennesse . though sometimes death doth stay till it be late at night , untill our most decrepit years , and when he comes , doth ( like a king ) in state send harbingers before ; yet death appears sometimes unlook'd for early in the morning , and takes us up before he gives us warning . when at full tide our youthfull bloud doth flow in every vein , and when our pulses dance a healthfull measure , when our stomachs know no qualms at all , as we would say by chance snatch'd are our bodies to their longest homes , and death is past before a sicknesse comes . how many sleepie mortals go to bed with healthful bodies , and do rise no more ! how many hungry mortals have been fed contentedly at dinner ? yet before against a second meal they whet their knives death steals away their stomachs and their lives . how many in the morning walk abroad for to be breath'd on by the keener air ? perhaps to clarifie their grosser bloud , or else to make their rougher cheeks look fair . but e'r they tread a furlong in the frost , death nips them : so their former labour 's lost . nature is parsimonious : man may live with little : but alas with how much lesse a man may die ! there 's nothing but may give a mortall blow : small matters may undresse our souls of clay . a thousand wayes we have to send our crazie bodies to the grave . the elements confeder how they may procure our death : the air we suck to live it self hath poi'sned thousands in a day , and made such havock that the slain did strive for elbow-room in church-yards : houses were good cheap , and onely shrowds and coffins dear . if we could come to speak with pharaoh's ghost , 't would tell how many met with sudden graves beneath the water ; that a mighty host was slain and buried by the surly waves , except a few which surfeted with store the crop-sick sea did vomit on the shore . sometimes our mother earth , as if she were so hunger-bitten that she needs must eat her children , gapes as for some toothsome cheer , and multitudes one swallow down doth let ; which either in her womb she doth bestow , or else doth send them to the world below . that usefull creature fire , whose light and heat doth comfort , and , when earth doth penance , warm us , whose cookerie provides us wholesome meat ; yet mortally this element doth harm us . one morning sent from heav'n such dreadfull flashes as did intomb five cities in their ashes . we may remember some that have been kill'd by falls of buildings ; some , by drunken swords . by beasts both wild and tame our bloud is spill'd . there 's not a creature but a death affords . 'bove fourtie childrens limbs god's anger tears in pieces with the teeth of savage bears . but there 's some likely hood that sudden death by means like these may easily befall us : but many times we mortalls lose our breath by wayes lesse probable . the lord doth call us upon a sudden hence by petty things : sometimes the meanest means death's errand brings . our staff of life may kill : a little crumb of bread may choke us going down awry . a small hair in their drink hath caused some to breath their last . by any thing we die . sometimes a sudden grief or sudden joy have might enough to take our souls away . meditation 1. how weak 's the thread of life , that any thing how weak so e'r can break it by and by ! how short 's the thread of life , that death can bring both ends of it together suddenly ! well may the scriptures write the life of man as weak as water and as short 's a span . how soon is water spilt upon the ground ! once spilt , what hand can gather 't up again ? fome that doth rise to day is seldome found floting to morrow . when the wanton rain gets bubbles to make sport with on the water , a minute breaks them into their first matter . such is our life . how soon doth death uncase our souls ? and when they once are fled away , who can return them ? as upon the face of thirstie ground when water 's shed to day , the morrow sees it not : so when we die none can revive us ; as we fall , we lie . our life 's a vapour . vapours do arise sometimes indeed with such a seeming power , as if they would eclipse the glorious skies , and muffle up the world , but in an houre or two at most these vapours are blown o'r , and leave the air as clear as 't was before . we look big here a little while and bristle , and shoulder in the smiling world , as though there were no dancing but as we would whistle , so strangely domineer we here below . but as a vapour in a sun-shine day we vanish on a fudden quite away . our life is like the smoke of new-made fire : as we in age and stature upward tend , our dissolutio is so much the nigher . smoke builds but castles in the air : ascend indeed it doth aloft , but yet it must at high'st dissolve , we vanish into dust . what is a shadow ? nothing . grant it were a thing that had a name and being too , yet let a cloud 'twixt us and heav'n appear , it s turn'd into its former nothing . do our shadows vanish ? surely so do we : at noon a man , at night a corps we see . our life 's a cloud , and from varietie of vapours are created diverse sorts : the stronger last a time , the weaker flie with lesfe ado ; yet half a day transports both strong'st and weakest hence , and in their flight their nimble speed outrunnes the quickest sight . some men are healthfull , merrie , lustie , strong ; some crazy , weak , sad , sickly , drooping : both post hence with winged speed : we may not wrong life's footmanship ; for sure with greater sloth clouds through the air the strongest wind doth send , then frail mans life doth gallop to its end . with greater sloth ? a man that now is here , perhaps an houre , yea half a minute hence , that man may in another world appear . our life moves faster then those things which sense acquaint us with , faster then ships by farre , or birds , or bullets that do plow the air . all flesh is grasse : how suddenly that fades ! grasse in the morning standeth proudly green , e'r night the husbandmen prepare their blades to cut it down , and not a leaf is seen but e'r the morrow 's wither'd into hay , that in its summer-suit was cloth'd to day . we grow and flourish in the world a space , our dayes with ease , mirth , health , strength , heav'n doth crown : but 't is not long we run this happy race , death cometh with his sithe and mows us down , when we are apt to say , for ought we know as yet we have an age of dayes to grow . our life 's a flower that groweth in the field . a garden-flower is but a fading thing , though it hath hedges , banks , and walls to shield it self from cropping : long 't is e'r the spring doth bring it forth ; three quarters of a yeare are gone before its beauty doth appear . and when it shineth in its fairest pride , one hand or other will be sure to pluck it . but let 's suppose all snatching fingers ty'd , and grant withall that never bee doth suck it to blemish it a jote , yet will the breath of winter blow the fairest flower to death . 't is long before we get us very farre into the world : for after generation there is a time when lifelesse lumps we are , and have not bodies of a humane fashion : such as we have both life and motion want , and when we live we live but like a plant . a while we do but grow : then like a beast we have our senses : next indeed we live the life of him that lives to be a feast for despicable worms . the womb doth give no passage to us yet ; we are ( like corn sown lately ) fit to be but are not born . when born , 't is long before we can procure our legs or understandings to assist us : and then 't is long before we grow mature : and all this while if sudden death hath mist us , yet in the hoary winter of our age our part is ended and we quit the stage . lord , what is man ? lord , rather what am i ? i cannot tell my self unlesse thou teach me : from thee came know thy self down through the skie to mortalls here . thy servant doth beseech thee to make me know , though it be to my shame , how vanishing , how weak , and frail i am . meditation 2. vvhat would i do if i were sure to die within this houre ? sure heartily repent , my sinfull couch should never more be drie but drown'd in tears , sad grones my heart should rent , and my sorrow still increase with repenting till i die , that once reconciled i might be found of god in peace . then presently i 'll set about it , for my time 's uncertain , and for ought i know god may not leave my soul a minute more to animate my body here below . deep-fetch'd sighs and godly sorrow shall possesse my heart to day : 't is a foolish sinne to say that i will ●epent to morrow . what if i die before ? just as the tree doth fall it lies . when i am in the grave i cannot grieve for sinne , nor can i be converted unto god , nor pardon crave . had i breath and grace to crave it , yet god's time of mercie 's gone : 't is giv'n in this life alone , in the next i cannot have it . what would i leave undone if ghastly death stood at my elbow ? sure i would not wallow in those pollutions that reigne here beneath ; no lewd and wicked courses would i follow . i should tremble at a thought of uncleannesse , if i were sure that dreadfull time were near when i must to earth be brought . why should i sinne at all ? for in the act of my next sinne a sudden death may catch me . ( a town secure is much the sooner sack'd . ) what know i but god setteth death to watch me , that when any lust hath press'd me for his service , that i may down to hell without delay , death may presently arrest me ? if we did well , still should we fear to meet death in those places where we use to sinne , and as we enter think we heare the feet of death behind us coming softly in ? we should fear when sinnes delight us , when we swallow any crime , lest that very point of time justice should send death to smite us . i know whatever is on this side hell , is mercie all : that we were not sent thither when we sinn'd last , is mercie . what befell zimri and cozbi as they lay together ? phinehas zealous spear did thrust both to death , and bored holes to let out those guilty souls , which were melted into lust . help me , o lord ; to do and leave undone what thou command'st , for sudden death prepare me , that at what time soe'r my glasse is run thy holy angels may to heav'n bear me . give thy servant grace , that i may so fear the face of sinne as a serpents , lest that in th' unrepented act i die . meditation 3. doth death come suddenly ? so much the better : if i am readie and do daily die , so much the sooner 't will my soul unfetter t' enjoy the best degree of libertie . and if death will send me where i shall evermore remain , i will never care how vain , or how frail my life is here . my life is like the wind : but when this puff is pass'd i shall eternally enjoy a place in heav'n , where all is calm enough , where never blast is felt that brings annoy , where is everlasting ease , not a storm nor tempest there , nor a jote of trouble , where all is quietnesse and peace . my life is like a vapour : but assoon as this thin mist , this vapour , is dispersed , my day shall be an undeclining noon , whose glorious brightnesse cannot be rehearsed , which will shew me ( for so clear and so shining is that place ) god immortall face to face , whom i saw but darkly here . my life is water spilt and cast away upon the ground : but after it is shod , in stead thereof i shall a stream injoy , as crystall clear , which from the throne of god and the lamb of god proceedeth . water 't is of life , and lasteth ever , which a soul that tasteth once no more refreshing needeth . my life is like a shadow that doth vanish : but whensoe'r this shadow 's vanish'd quite , substantiall glories will my soul replenish , and solid joyes will crown it with delight . the worlds are but fading joyes ; shadows we all purchase here : never untill death appear have we true and reall joyes . my life 's a flower : but when it withers here it is transplanted into paradise , where all things planted flourish all the year , where boreas never breaths a cake of ice . with sweet air the place is blest ; there is an eternall spring : thither , lord , thy servant bring . here my homely muse doth rest , nor another flight will make till she see how this will take . finis . staffords niobe: or his age of teares a treatise no lesse profitable, and comfortable, then the times damnable. wherein deaths visard is pulled off, and her face discouered not to be so fearefull as the vulgar makes it: and withall it is shewed that death is only bad to the bad, good to the good. stafford, anthony. 1611 approx. 134 kb of xml-encoded text transcribed from 112 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a12821 stc 23129 estc s106303 99842021 99842021 6644 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a12821) transcribed from: (early english books online ; image set 6644) images scanned from microfilm: (early english books, 1475-1640 ; 773:12) staffords niobe: or his age of teares a treatise no lesse profitable, and comfortable, then the times damnable. wherein deaths visard is pulled off, and her face discouered not to be so fearefull as the vulgar makes it: and withall it is shewed that death is only bad to the bad, good to the good. stafford, anthony. [20], 201, [1] p. printed by humfrey lownes, at london : 1611. page 134 misnumbered 116. considerable print show-through. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng death -religious aspects -early works to 1800. devotional literature -early works to 1800. 2005-11 tcp assigned for keying and markup 2005-11 apex covantage keyed and coded from proquest page images 2006-01 jonathan blaney sampled and proofread 2006-03 apex covantage rekeyed and resubmitted 2006-04 jonathan blaney sampled and proofread 2006-04 jonathan blaney text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion staffords niobe : or his age of teares . a treatise no lesse profita ble , and comfortable , then the times damnable . wherein deaths visard is pulled off , and her face discouered not to be so feare full as the vulgar makes it : and withall it is shewed that death is only bad to the bad , good to the good . at london printed by humfrey lownes , 1611. to the right honourable , robert earle of salisbury , knight of the most honourable order of the garter , vicount cranborne , lord cecil of essindon , lord high threasurer of england , chancelour of the vniuersitie of cambridge , and one of his maiesties most ho nourable priuie councel , a. s. wisheth the pleasures of the kingdome of heauen , for his paines taken in this kingdome of the earth . it may seem strange vnto you ( truely honourable lorde ) that a stranger should dedicate a booke vnto you : but , wonder not . for , though i be not knowen to your honour , yet your honor is wel knowen vnto me : and ( indeed ) to whom not ? i haue no small time ( be it spoken without blasphemie ) euen worshipt your worth ; and therefore now offer vp vnto it , all the reuenewes of my reuerence . i was the rather induced to dedicate it to your honour , by reason that my father was a neighbour to your father , being much obliged vnto him ; and my whole family vnto your selfe . and next of all , to giue you thankes in the behalfe of all gentrie ; which is daylie bettered by your lordships directions , and furtherances in all honest courses . desert was fled into the desert , before your lordship called her home from exile , & clad hir weather-beaten limmes . and ( which draweth neere vnto a miracle ) your lordship doth not imitate the greatest part of the hodiernall nobilitie , qui beneficia in calendario seribunt . but whether goe i ? knowing that your monosyllables , as also short speeches , are pleasing to god sometimes , and to great-men at all times . accept then this leafe rather then booke , together with my vowed and owed seruice : which though i offer serò , tamen seriò , my euer honoured lord. your lordships most humble seruant : to be commanded , anthonie stafford . to the reader . different , or indifferent reader , health to thy soule and bodie . knoweing vertue to bee of the nature of the sun , that is , she shines as well vpon the bad , as vpon the good ; i thought the badde would claime interest in her , as well as the good . to preuent which , i wrote this treatise : in which i haue layed my selfe open to the world ; to the intent , that i may attract the loue of the vertuous , and the hate of all those who continue vitious : for , i hold him to be no honest man , that is beloued of all men . for , in that , he sheweth that he can apply himselfe to the time , be it neuer so vitious , to the place be it neuer so infamous , to the person , be it neuer so odious . wherfore i giue all men to vnderstand , that i am a servant to vertue : which i proclaime to the world , by this booke , my heraulde ; and giue defiance to her foes and mine . and howsoeuer i seeme , now and then , to lend an eare to lewdnesse ; it is not that i take pleasure in it , but because i am loth to diplease the harbourers and diu●lgers of it . what soeuer the world thinkes of me , or thinketh me to be : yet this i am . for , being throughly acquainted with myselfe , i doe not aske another man what i am . i protest it againe and againe , that i depend on vertue . and , if i wax poore in her seruice , i shall account my selfe richer , then all this wicked worlds wealth can make me : and , if i growe rich without her , i shall esteeme my self poorer then pouerty her selfe can make me . i speake not this , like a politiciā , to purchase my selfe a greater fame then mine owne worth ; no , no ▪ we doe not dissemble in those things , in which he first deceiues himselfe , that would others . wherefore he is iniurious to me , who wicked in himselfe frameth a minde to me out of his owne . if my inward man excuse me , what care i , who accuse me ? yet doe i not despise an honest report ; but , onely warne you this , that it is not in my power to tye loose tongues . and therefore fame is to be reckoned amongst these externall accidents ; as of no moment to the accomplishment of a quiet and a blessed life . what to be , consisteth on my part ; what i am said to be , on the vaine vulgars . fame and conscience are of two differing properties : the one blazeth a mans deserts ; yet makes him neuer the better : the other , the better ; yet neuer the more renowned . i knowe , that my beliefe in god , and not the worlds beliefe of me , shall saue me : yet ( by the way ) would i not haue any man thinke , that i write this by constraint ; that is , to cleare my selfe of any imputed crime : for , i write it not to dispossesse , but to possesse the world of a good opinion of me . i verily thinke , that i haue layed my selfe too open , & dealt too plainely in some things contained in this insuing treatise : but , i passe not much . for , as my birth styled me a gentleman ; so i would haue my death stile me generous . prying policy telleth me , that it is farre 〈◊〉 to knowe what a man speaks , then to speak what he knowes : but my harmelesse heart dictates to my pen , not what the world would , but what it should heare of . my soule is an antipode , & treads opposite to the present world . my intent , in writing this book , is twofolde : first , to purchase to my selfe , not so much the title of a learned , as of an honest man ; and secondly ( because i knowe not whether my vnfortunate fortunes , and vnstaied youth may leade me ) that the world may be acquainted with the secrets of my soule , and may receiue from me a testimonie of my liuely faith ; that so it may iudge the more charitably of mee being dead . thus much for my selfe . now , gentle or vngentle reader ; concerning thee , i diuide thee into learned , and vnlearned : and the learned i subdiuide into iudicial , and not-indiciall . seneca saith , that summū bonum in iudicio est , that mans chief felicity is in iudgement : and sealiger calleth it animamsapientiae , the soule of wisedome . and therefore he that hath this wisedomes soule to be the centre of his soule , i doe not so much feare , as reuerence his censure . but hee that hath read neuer so much , and in his discourse will shoote whole volleis of volumes at a man , and yet wanteth iudgemente , my booke turnes his posteriours to him , and bids him shoote there , as a marke too faire for his carping mouth , to aime at . the vnlearned i rediuide into prudent , and impudent . the prudent will not let his censure flie aboue his knowledge ; but , what he vnderstands not , he will with modestie either passe it ouer , or with discretion enquire after it , of some better-knowing spirits . as for impudent asses , who will reprehende vvhat their shallowe vvits can neither apprehende , nor comprehende , and so turne despaire into iudgement , i hold them fitter to read bills , and ballads , then my booke . and withall i must needes adde this , that i neither feare a stage , nor the censure of a woman . and against the learned , and vnlearned , iudiciall and not-iudiciall , prudent and impudent , women , and the worlds wide theater , i bandy that of iob , behold my signe , that the almightie will witness for mee ; although mine adnersarie write a booke against mee . errata . page line   81. 10. ioy-forioyne . 81. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 99. 13. perfect imperfect , for perfect or imperfect . 142. 8. present for presents . 154. 2. iesuites for iesuitas . 166. 2. these for those . 195. 1. gift for guest . in some fewe books , pag. 10. li. 11. men for mens . staffords niobe , or his age of teares . sad to the very soule , bearing in my minde a discōtent , that i could bee no more discontented ; in a worde , wearie of my selfe , i on a time walked forth , hoping by some diuine meditation to abandon , and expell this hellish disposition . and being com to the place ordained by my selfe to this solemne exercise , i first lifted vp mine eies to heauen , to see what heauen would haue done vpon earth : and then again i cast them down vpon earth , to see what earth hadde done against heauen . but loe , in the entrance 〈◊〉 to this my sanctified contemplation , my olde agonie came vpon me ; i meane , a conflict betwixt mine vnequall , disagreeing passions : which forced mee to call backe the better of my thoughts , to driue back the worse . but , finding no way , whereby i might appease these implacable furies of my minde , leauing my meditation , i thus spake vnto my soule . soule , saide i , how chaunceth it , that nothing can content thee so much as discontent ? is not this rotten body , this all corruption , this worst of earth , a sufficient prison vnto thee , but that thou thy selfe must become a prison to thy selfe ? to these my demaunds shee thus makes answer ; that the diuell , as shee thinkes , hath committed incest with his daughter , world , who is now deliuered of an age , frō the which the sooner it should please god to deliuer her , the better . then soule , said i , take thy flight , & with the sharp pearcing eyes of contemplation pry into the corners of the vniverse ; and see if within this spacious round thou canst finde out some place , where thou maiest inioy a pure conuersation till the houre com wherin thou shalt leaue this thine impure mansion . shee obeyed , and after long , & teadious search , shee returned like noahs turtle , and told mee that such a deluge of sinne had ouerspread the face of the earthe , that there was no place free where vertue might treade in sa●etie . if earth then , said i , affoorde thee no comfort , lett thy conuersation be in heauen , laugh at the idle pleasures of these daies , and let not thine vnlimited appetite so much couet as contemne them ; following that rule , of seneca , contemnere omnia aliquis potest ; omnia habere nemo potest . some one man , saith hee ▪ may contemne all things ; but no man 〈◊〉 haue all things . and indeed what is there in this world , on the which enuy may not iustlie spend all her gall ? for whosoeuer shal with an inten●ine and rectified iudgem●nt , look into this worst of ages , shall finde , that the lasciuious heathen poets were but as wicked prophets of the wickednes to come in these accursed times ; wee hauing turned their lewde inuentions into more lewd actions . so that it seemes wee haue anatomized vice , and laied those parts of her to the open viewe , which they in modesty let lie vndiscouered . from the highest to the lowest , from the youngest to the oldest , from the eagle to the wren , all haue corrupted their waies , and are becom degenerate from the purity of their ancestours . vice hath supplanted vertue : and he now a-dayes is helde the most absolute man , who is the most dissolute liuer . as now and then the humours of the whole bodie fall downe into the legges , and there make an issue : so hath the corruption of times past slidde down into the present , to the annoiance , and choaking of all that is good . this is the time foretolde by seneca , hab●bitur aliquando ebrietati honor ; et plurimummeri cepisse virtus erit , the time shall come , saith hee , when honour shall be ascribed to drunkennes ; and to drinke much wine shall bee helde a vertue . pride , luxury , and ribauldry haue now their reigne , and his happinesse is greatest who followeth them the soonest . as for pride , she hath so many feathers added to her wings , that shee couereth all the earth with her shadowe . our men are growen so effeminate , and our women so man-like ▪ that ( if it might bee ) i thinke they woulde exchange genders . what modest eye can with patience beholde the immodest gestures ▪ and attires of our women ? no sooner with them is insancie put off , but impudency is put on : they haue turned nature into art ; so that a man can hardlie discerne a woman from her image . their bodies they pinch in , as if they were angrie with nature for casting them in so gross a mould : but as for their looser parts , them they let loose to preie vpon whatsoeuer their lustdarting eyes shalseize-vpon . their brests they laye to the open viewe , like two faire apples : of which who●oeuer tasteth , shall be sure of the knowledge of euill ; of good i dare not warrant him . as for our men , they equall , if not surpasse this female frailtie , the qualities of their mindes being as light as the substance of their bodies is heauie . light clothes , and a light behauior is now your onely weare , and hee your greatest gallant who canne whiffe off his gallon . o , that iniquitie were here limited ! but alas , it is not . for mens tongues are now beecome trumpets or rather strumpets to their mindes : so that what soeuer they conceiue , they not onely tell others of it , but also intice them to doe it . lust , saith ambrose , is feade with banquets , nourished with delights , kindled with wine , enflamed with drunkennesse ; but streight addeth , peiora tamen his sunt fomenta verborum , quae vino quodam sodomitanae vit is mentē inebriant . but worse then all these , saith hee , is that impurity of speach , which makes drunk the minde with the sweet tasting wine of the sodomiticall vine . sodome , thy sinnes were fewe in respect of ours , and our iust men fewe in respect of thine . thou peraduenture hadst three , or foure : but happy is that citty with vs that can yeelde one ; yet wee raile at thee , and seeke to be opposite to thee in al things : but in one thing wee iump with thee by following the literal sense ; to weet , that because one of thy sinnes was fulnes●e of bread , we hold it no sinne to be full of drinke . i cannot with methode proceed in this confusiō of wickednes ; nor with order , in that wher●n is so much disorder . my pen , following my hearts motiō , trembleth , the paper waxeth wan , & pale , & the inke putteth on melancholies sad hewe , when ● go about to relate , that in the mouthes of our youth , talassio becomes a watch-word . and to put fier to this quick kindling fewell our poets haue put-to their helping hands : who therefore are rightly taxed by that last , & euerlasting worthie of the french , diuine du bartas . p●u te regretter oy la perte de leur● ans , si par ces vers pipeurs leur muse trop d●serte se perdant , ne tra not● des auditeurs la perte . sous les mielleus appas●s de leur doctes●scrits , ils cachent le venin , q●e lesieunes esprits aualent a longs traicts , et du vin ●'amour yvres . leur mauuais estomach aime les mauvais viures . in english thus . yet would i grieue their losse of time the lesse , if by their guilefull verse their too much art made not their hearers share with them a part . the sugred baits of those their learned writs , due shroude that poyson which the younger wits , quaffe downwith breathless draughtes , & loues hot wine ( making them homage do at bacchus shrine ) distempereth so their stomachs , that they feed● on such ill meates as no good humours breed . but belike our poets think by disguising their lasciuiousnesse , vnder a veile of smooth running words , to take awaie not onelie the inquination , but the very essence of it ; which they cannot doe . for , as whether a man writeth with a coale , with chaulke , or inke , it is neuerthelesse writing : so is vice vice , vnder what words soeuer it be conueied . and these men , saith scaliger , call vpon phoebus , iupiter , pallas , together with the muses , and inuoke diuels in stead of the true god. and the same scaliger dooth reprehend bembus ▪ because in a certain verse which he made , he called iesus christ , heroa . that bembus is also censured by i. lipsius . ipse deus rarò in stilo , aut animo , sed prisco ritu , dij immortales : idque in se●ijs maximè sententijs , aut rebus . god himselfe , saith lipsius , is seldome in his stile , mouth , or minde ; but according to the ancient rights of speech , the immortall gods : and this doth he in his most serious sentences . if for everie idle , for euery vnaduised word wee shall gine account , what shall we answer for premeditated sin ? ouer which the heart a long time sitteth ho●ering as if it were vnwilling to hatch so vgly a monster . to thinke euill , is a sin ; & that mortal : to speak euill , is yet a greater : but to write euill , is in it selfe both matchlesse , and namelesse ; no word being fit to express so vnfit a worke . o that so foule a matter should be left to posteritie in so faire characters ! or that a man should with his owne hand write a confession , to condemne his own heart ! what should i say , or rather what should i not saie in so hopelesse , so haplesse a case ? onelie this then i will saie , that for shame men should haue som feeling , some remorse in eternising their owne shame , as also consider that their bodies , nay the faire frame of this spacious rounde , shall be subiect to ruine : onlie the soule , and her actions are eternall . for , the soule being eternall , the actions proceeding from her , participate of the same eternity . the bodie , being spotted , is quickly mundified : but the soule , once branded with infamy , euer keeps her mark , and neuer becommeth immaculate . o dangerous age ! thou seducest many to errour ; but reducest none to truth : thou causest manie to fall ; but raisest vp none . and indeede , how should they stand firme , when their footting is so slipperie ? how should they resolue , when euerie thing giues them occasion of doubt ? what shal a man decree to bee truth , when hee shall see pontius pilate washing his handes , but not his heart ? caiphas , pretending blasphemie , to rent his garments ? the new scribes and pharisies crying out to iesus , master thou art good , though they thinke him to bee most had ? simon iudas selling , simon magus buying god for money ? holding a trinitie of benefices in vnitie of person : and these three are , for the most part , foure . those who should tell israell of her sins , and iuda of her transgressions , doe now sooth her vp in her iniquitie ; nay , flatter the dead to please the liuing : in so much that durus de pascalo makes it one of his precepts , that the courtier ought to giue credit neither to funerall sermons , nor to gallobelgicus , or other such idle fablers . i must confesse that the worde lye is vndecent , to giue to a minister ; but verie aptly applyed to gallobelgicus , who lyeth of set purpose , and telleth truth at aduenture . sure i am , he hath not learned , or ( if learned ) not practised that first , and chiefest lawe of a lawefull historian , which is , vt ne quid falsi audeat , nequid veri dicere non audeat . but to my purpose , it were to be wished , that this abuse of preaching might bee reformed ; that so the laudable vse of it , might bee with the more applause , and profit continued . mercy should be in the preachers mouth , not flatterie : he should pronounce pardon to others ( not craue it from others ) and pronounce ( nay , denounce ) vengeance against those who renounce the ordained meanes of their saluation . flattery , thou base , creeping sinne , thou seducer of princes , thou obseruer of noddes , thou impudencie clad in modesty , thou fawning diuell , when shall thy dominion haue an ende ? i would my ende might procure thine . but what should i talke of thine ende , who art now in thy prime ? we haue our clisophi , who will imitate philip whether hee halt in minde , or in bodie : neither want we courtiers , who though they see that dionisius cannot see , yet they counterfait the like infirmity . temporibusque augusti dicendis ( they bee the words of tacitus ) non defuere decora ingenia , donec gliscente adulatione deterrerentur . neither wanted there , saith he , worthy , and singular wits to deliuer augustus exploits , vntill they were by the ouerswarming of flatterers vtterly discouraged . but what base meanes will not ambition vse , where the proposed end is honour ? with her there is no impossibilitie , no difficultie : with her , things to come are as present : and what shee aspires to , she makes no doubt to attaine to . thou mother of discontent , thou goddesse of m●tabilitie , dwell still in the courts of princes ; but insinuate not thy selfe into the hearts of prophets ; for , if they be tainted , all the worlde is deceiued . their tongues perswade , where force cannot auaile : if in a bad cause , then mischiefe followeth . from their tongues , for the most part , princes frame their actions : so that the former being bad , the latter are worse ▪ in as much as a bad deede out-strippeth a bad word . yet shal they one daie answere , both for the word , & deed , of which they were procurers . is it possible that a man should looke vp to heauen , & not thinke who gouernes earth , and heauen ? or who is so foolish , as to thinke that god wil answere an eye of dissimulatiō with the eye of mercie ? no , no : a true god cannot awaie with a false heart . lord , that a man should think with all his ●ratory , to perswade others 〈◊〉 that which hee cannot perswade himselfe to ▪ or who is such an idiot , as to thinke to haue an army well gouerned or guided , without a good conductor ? why , this is meere , and absurde equiuocation : as for example ; i say to another , follow me : he straight obeyes ; when forthwith i tell him , that he must no● trace my steps , but my words . these men are worse then the scribes , and pharisies , whom christreprehended for saying , and not doing : for , these men doe not onely saie and not doe , but also doe and not say ; as being indeede ashamed to saie what they doe . all other things they know : onelie what is most worthie to be knowen , they knowe not ; which is , to knowe themselues . yet how is it possible they should not know themselues , since they know that god knoweth & searcheth both the heart , and reines ? though some of them , i feare , would be content that god should search their hearts , so hee would lett their reines alone . oh prophanenesse ! that the same hand which lifteth vp the cupp in the communion , should lift vp pot after pot in an alehouse ; and offer more sacrifice to bacchus , then to iehoua : a vice which whosoeuer giues him selfe ouer to , god giues him ouer to execute the inuentions of a dist●●bed intellect . which i think the lowecountry men allude to , in calling their strongest beere double pharaoh ; their strong beere , in a lower degree , 〈◊〉 phar●o● ▪ and their small beere israel ; intimating thereby that the stronger the beere is , the more it makes a man to rebell against god ; and the smaller it is , the more it leaues the soule to her selfe , and renders her freer from the sen●ualitie of the bodie , and makes a true child of israell . looke how a passenger in a thicke darke mist is sad , as doubtfull which waie to turn : euen so reason being blinded by the 〈◊〉 〈◊〉 wines hot vapo●●● , 〈◊〉 pensiue , and 〈◊〉 〈◊〉 knowing whether she should ●ncline to vice , o● 〈◊〉 till at length shee● 〈◊〉 from vertue to vice . i haue heard a reuerend english diuine , often compare a drunk arde to mare mortu●m : for , as no fish by report can liue in the one ; so no vertue in the other . amongst the very turkes , this vice is so odious , that they reward it in whomesoeuer they finde it with 8o . stripes , making it the most detestable sinne of all , next to adultery ; to which , they a lot a hundred stripes . if heathen people do this ( whom errour leades hood-winked in ignorance , or rather ignorance in errour ) what should a christian doe ? why should not hee leade a good , and sober life , whose name is written in the booke of life ? but ( alas ! ) for want of consideration this is not looked into . vpon this vice depend three other ( as vgly seruants vpon a deformed master ) to wit , quarelling , whooring , and swearing . the first of which hath more by tongue , then sworde , purchased to it selfe the name of valour ; which indeeds is no neerer to valour , then phrensie to wisedome . true valour biddeth a man fight pro patria , et patre patriae ; this bastarde courage incites a man to fight cum fratre , cum patre : the former perswadeth a man to be carefull not onelie that he take no iniury , but ( euen religious ) that he doe none ; the latter saith , that hee is worthy of iniury , that offers none . the one saith , fight being prouoked ; the other sayes , prouoke to fight . and therefore i think , that seneca spake rather out of the greatnesse of his mind , then the depth of his wisedome , when he defined fortitude , to bee scientia periculorum repellendorum , excipiendorum , prouocandorum : that is , a science of repelling , of receiuing , and prouoking dangers . the latter of which is false ; seeing there is no man wisely valiant , who will not rather inuoke helpe against danger , then prouoke it . is it not a lamentable case , to see two men christned with one baptisme , bought with one redemption , for whom the blood of christ was indifferentlie shedde , vppon euerye slight , and light occasion , to shedde the bloud one of another ? or is it not a harde case , for one that pro●esseth the name of christ iesus , to digge for honour in the heart of a christian ▪ and this forsooth they do for reputation . what blemish is it to my reputation to denye that in sobrietie , which i affirmed in drunkennes ? that is , to recall that as a man , which i spake as a beast ? yet these roaring gentlemen , whatsoeuer they speake , be it neuer so bad , will make it good . surelie , i am of opiniō , that the word duel , is deriued from the french word dueil , by reason that it makes so manie parents mourne for the vntimely death of their children , and one friend lament the decease of another . but by the way , i will giue this caution , that no man misconstrue mee , and thinke that i perswade men to cowardise : for , i am so farre from that , that i thinke a cowarde to be the basest of all creatures : & a coward i call him , who slauishlie feareth any thing but god. for , if my prince allow me combate , vpon dishonourable imputation of treason , and i be drawen into the lifts with a chaine of foul , disgracefull words linked together , which will so sticke to my familie , & race , that no time can raze them out ; the iniurie here becommeth more then priuate , ( wherof only , i take it , christ speaks , when he saieth ; he that giueth thee a boxe on the one care , turne to him the other &c. ) for , in this case the iniurie is publike , and not mineowne : and therefore i say , standing vppon these tearmes , god refuse mee , if i refuse any man. wherefore i could not , without much applause , reade that motto in the scottish armes ; in defence . for , if a man be driuen to maintaine his honour , and cleare his wronged name from perpetuall infamy ; let him then with an vndaunted spirit , and alacrity of heart sing the psalm of dauid , if ten thousand hemme me ●o●nde about , yet will i not feare , &c. resting confident in this , that hee hath god , and so good ● cause on his side . for , this infamie neuer leaues a man : insomuch that when his flesh forsaketh his bones , this cleaues fast to them , and the sexton , digging vp his scull , saith , this was the head of a traitour , & a cowarde . but for a frowne , the trippe of the tongue , or the slip of a word , to quarrell , dominere , and sweare oathes , que pulmo anima pralarg●s anhelet , this is far from valour : for , valour is an enemie to no vertue ; this to euery vertue , and a friend to all vice . neither can i be indueed otherwise to belieue , but that there are many gentlemen , whose modest , ingenuous faces are free from scouls , and furrowes of wrath ; in whose hearts , notwithstanding , maiestical magnanimitie sitteth richlier clad , then in those of your roaring , angry boyes of london ; and peraduenture would giue them iust cause both to roare , and houl too . the second daughter to drunkennes is whooring , the deflourer of many a virgin , and defiler of many a wife ; a sinne which most men are addicted to by nature , and fewest freed from by grace . for though god hath separated the male frō the female , and disioyned them ; yet , i know not how , they will still desire a coniunction . the cedars of libanus haue fallen this way : the patriarehs , prophets , fathers , and our forefathers haue here gone astray . many a saint hath fallen at the feet of these saints , and hath adored their adorned beautie . yet , for men to prostrate their bodies to euerie dung-hill , and sinke into euerie sink-hole , was neuer so common , as in these later licentious times ; wherein money can buy affection , beautie offering her selfe to hire . but , to keepe yout seruant brisk , and spruse , that the towne maie take notice of him , for a neate , compleate gentleman ; and to feede vpon the answerable report the world giues of him ; tush , this is no sinne . no no : it is no offence at all to allow him so much for euerie course ; so causing him to spend flesh for siluer , till he become so lank , and leane , that his legs are scarce able to support their late portly young master ; going still , as if hee were sitting ( occasioned through the imbecillitie of his hamme-strings ) and so dry , that a marrow-bone-man , if hee should boile his bones , could scarce get out two droppes of moisture : his eyes so hollow , that they runne backe to salute his memory , least she should forget them ▪ and his cheekes , dentingin , as if he were still sucking at a bottle . and now my braue slaue beeing a neighbour to death , beginneth to find , that all this while he hath mistaken , and worshipped a false deity , for a true : and that therefore ( though ceasing , through weaknes , to burne here in lust ) hee shal euer burne in neuer consuming fire . where is his mistresse now ? whose praises should bee written with pennes of angels wings ; whose drinke should bee nectar , and ambrosia . hee now must leaue her behinde him , common to men , that shall one day bee common to diuels . it breedeth astonishment in mee to heare a man stile a woman , diuine creature of a heauenlie feature , goddess of my thoughts , natures vtter most indeuour , &c. whose body he knoweth to bee compos'd of putrefaction , and shall one day come to that degree of rottennels , that ( as she now , in the nostri's of god ) it shall stink in the nostrils both of men , and beastes . reason and religion teach a man ( as her remembrancer ) thus to court his mistress : faire queene of dust and durt , will it please your eueryhower-decaying maiestie , after some fewe yeares , or moneths , or daies , to haue th●se star-shining eyes of yours eaten out with wormes , and the holes become cages for cankers ? when your delicate , ( mooth body shall be enfolded in earths rugged armes ; and your soft , swelling , moist , ruby lippes be kissed by her mouldy mouth ; whē your pure red , and white , shall be turned into poore browne , and blacke ; and that face which hath driuen so many into consumptions , shall it selfe bee consumed to nothing . yet , for all this , our young gentlemen will not forbeare their amorous profane louediscourses ; but yeelde as much honour to women , as to their maker . these men are rightly taxed by a late writer , where he saith , quorum sermonis venus ipsa venus . reason , thou bright star which directest the wise man to the god of wisedom , thou eye of the soule , why dost thou suppress thy clear-shining beames , and leauest the soule of man in darknes . wert thou truelie mistress of the minde , thou wouldest neuer suffer a commandresse of elaie and clods , to subdue and conquer it . for , take this for an infallible position , that sinne neuer enters the will of man , till defect his reason . mens liues , together with the states of their soules , now-adaies , depend vpon the voice of a woman : and they are more penitent for one duty omitted towards her , then for a thousand offences committed against god. for the one they craue mercie : for the other they care not , but mock at iustice . mors , et vita , saith salomon , in manibus linguae : death , and life , saith he , are in the hands of the tongue . surely , saye these doating doltes , salomon in this place m●an●th the tongue of a womā . o stupidity of man ! to come at the becke of a woman , stoop at her frownes , hold his 〈◊〉 ●rom ●ence 〈◊〉 those 〈…〉 for the first , they ( finding through their daily discourse with men , that their words are esteemed oracles , nay , articles of faith ) do challenge to themselues such a freedome of speach , as to vtter that without shame , which the standers-by are both ashamed & abashed to hea● . you shall see a wench , a● thirteene , haue more au●●city then a man , at thirtie , 〈◊〉 him to the encounter , and 〈◊〉 ●●thes with him by the douzen . they haue so little grace , that they 〈…〉 it a great disgrace to blush ▪ and that which in those formor , purer times was the badge of modesty , is now thought to bee the onely marke to knowe a foole by . besides this , there is a lasciuious impudency , or rather vndecency , borne and bred in this our natiue soil , which no other nation is acquainted with ; i meane , a wanton sport in publike , betweene man , and wife . let mee perish , if more soules of our youth perish any other way ; then this . for , there are but two estates of men : the one married , the other vnmarried ▪ the one bound , the other free : so that the one cannot abuse his owne calling , without giuing the other occasion on to transgresse in his . but whether this kissing , and lap-dalliance be through the default of the husband , or the wife , it is a great offence in either . it pleaseth not me , though spoken by an emperour , giue me leaue by the lust of others , to exercise mine owne ; though a witty , yet a wicked speech . wife is not onelie a name of pleasure , but of honour : though our men cannot discerne this ; but rather answere with aristippus , who being tolde that lais loued him not ; no more , saith he , doth ●●in● nor fish , and yet i 〈◊〉 be vvithout them . a true beast , respecting more the sensuall pleasure , and appetite of the body , then the harmonie , and vnion of the minde . a man ought not to imbrace his wife , without a flattering kinde of s●●●●itie : for , this publike billing sheweth the way , to vnexperienced youth , to commit riot in priuate . and cato accused one before the senate , for that he had kissed his wife , before his neighbours daughter : a short , yet wise speech and of a hidden vse . neither by this often , and open smacking is shame onelie diminished ; but by little , and little chastitie abolished . the verie elephāts crie-out against them ; who , as pliny writeth , make not the least loue one to another , except they be couered with boughes . wherefore when the scripture saith , therefore shall a man leaue his father , and his mother , and shall cleaue to his wife , and they shall bee one flesh ; the literall and sensuall sense is not here to bee followed : for , beasts can cleaue to one another in this obscene maner , as well as man and wife . but , if the woman be culpable in this behalfe , it is so much the more intollerable , by how much ( of the twaine ) shee should bee the more shamefaste . she ought euer to prize a bashful countenaunce , before a paynted one that cannot blush : and should be so farre from proffering these vnseemely loue-trickes ; as rather , at the least lewde looke , or touch , to present the beholders eyes , with modesties red badge , in waie of mislike . to the same ende did the romanes of olde , carrie before the married couple , fier , and water ( the former representing the man ; the later , the woman ) what else signifying , then that the woman should expect till heate bee infused into her by her husband ? it being as much against the nature of an honest spouse , as of the coldest water , to boile of her selfe ; and on the contrarie side , that the bridegroome should distill warmth into his water , and heate it , but not ouer-heate it . the bashfull , and well disposed wife should repose her selfe on her pallet , and there with emulation contemplate that answer of the lacedemonian lasse , who being asked in the morning by her friend , whether , or no , in the night she had infolded her husband in her armes , replied ; good words , good man : not i him , but he me . oh diuine song of a refined creature ! whose tongue vnlocked the treasure of her hearts chastiric . the next vice in women is pride , arising from the lauish , and lasciuious praises of men ; which , women knowing too well how to applie to themselues , becom so proud that they scorne earth , and are scorned by heauen . for euery one that is proude in heart , i● abhomination to the lord. and in another place it is said , the lord will destroy the house of the proude . but hearken , you miserable vnfortunate dames , to that which the lord saith in the third of esay : because the daughters of sion are hautie , and walk with stretched-out necks , and with wandering eyes , walking , and minsing as they goe , and make a tink●ing with their feete ; therefore shall the heads of the daughters of sion be balde , and the lord shall discouer their secret parts . in that day shall the lord take-away the ornament of the slippers , and the calls , and the round tiers , the sweete balls , and the bracelets , and the bonets , the tires of the head , and the slops , the headbands and the tablets , the eare-rings , the rings , and the mufflers , the costly apparel , and the veiles , and the wimples , and the crisping pinnes , and the glasses , and the fine linnen , and the hoodes , and the lawnes ; and in stead of sweet sauour , there shall be stink ; & in stead of a girdle , a rent , and in stead of dressing of the haire , baldenesse : and in stead of a stomacher , a girdle of sackecloth ; and burning , in stead of beauty . then shall her gates mourne , & lament ; and she being desolate shall sitte vppon the ground . amongst these menaces of god , some haue already lighted vpon our women , as baldenesse , and burning ; many of our men gaining burning in stead of beautie : and the restare as yet to fall ; whose weight will bee so heauie , as that it will crush these tender offenders . o! i could lash pride , and bee bitter towards these sweets , but that i knowe my words would goe into winde , and be rather scoffed at , then regarded . i could tell them of setting borrowed teeth into their pale , bloudless gums ; how they ouerlaie yellowe with white , in so much that in an howres space they will make a man belieue that the yellowe iaundies is turned into the greene sickenesse ; how they turne their blacke bloud ● into faire crimson , and set that baude , art , to bedaube nature . i could tel them also of their prodigalitie in apparell , but that it concerneth not all in generall , but onely some in particular . honour , as of her selfe shee is bright , and glorious ; so wee allow her like raiment correspondent to her splendour , to the end that shee may be discerned from the base vulgar . but that euerye blurt ( who is only a gentlewoman of two moneths standing ) should be clad like a queene ; this ( i thinke ) is more then any wise man will yeeld to . another kinde of base pride hath possessed our womē , so that they think a man poor in spirit , that is not rich in cloathing . bring me a gentleman of a great , far-famed family , whose mightie ancestours haue spent their bloud to crowne their bloud with vertues diademe , and left behinde them triumphant trophees of their vncontrouled greatnes : and , to associate this pirocles , bring mee a dametas , who hath of late extracted gentility out of dung ; if this foist be more fine then the former , his entertainement shal bee rich , and sumptuous , the others poore and beggerly . but this is not onelie a fault in this frailer sexe , but also in men of eminency ; who though they should be the eyes of our iland , yet their sight is dimmed with this foggy mist . if one man excell another as farre in height of knowledge , as heauen earth in distance ; yet hee that is the best able in purse shall be iudged worthiest of preferment , and imployment . seneca had lied in his throate if he had saide in our time , nemo sapientiam paupertate damnauit : for , as the world goes now , the inversion would be most true , quiuis sapientiam opulentia approba●it . pouerty , thou veile of wisedome , curbe to the minde , thou common enemie to vertue , through thee natures greatest gifts passe vnrespected , and the best deserts vnrewarded . how many braue spirits ●urke , and become pliable to wretched seruitude , and all for want of meanes to declare their meaning ? i haue seene a decayed merchant put-on the spurs of him who in times past made clean his shooes ▪ & man him whose master hee was once : but he did it not without an eye of indignation . why , pouertie fashioneth a man to any thing ; nobilium familiarum posteros egestate venales in seenam de duxit , saith tacitus . wherefore i cannot but meruaile at the sottishnesse of the papists , who teach men to vow pouertie : which in it selfe is euill , as beckermane a late dutch writer very wittilie proueth against the stoickes ; where he saith , that a free prae●lection , is not but of good , nor a free shunning but of euil . if then they grant , saith hee ( as indeede they doe ) that health , riches , libertie are to be chosen , and ( on the contrary ) diseases , pouertie , griefe to bee auoided ; they yeeld perforce , these to bee bad , those to be good . for my part , would riches come for the vowing , it should be the first vow i would make , and bless god for them as blessings bestow'd vpon the blessed ; the want of them being as a punishment laied vppon man to bring him vnto god , and to the knowledge of himselfe : which if a man do attain-to in prosperitie , what needeth humiliation ? o penury ! through thy perswasions , kings think cottages kingdomes , and subiect themselues to their owne subiects . thou monster , thou cunning artist , thou transformer of men ( that of a gentleman , canst make a scullian , of a prince a pesant ) craule along with plebeians ; but mount not the backe of vnsaddled honour , nor goe about to iade the generous : for , if thou doest hee will fling thee , though himselfe lye by it . thus haue i assaied to swim against the current of swift , vnstaied humors : and if my labour may amend others , it shall sufficientlie commende itselfe . yet , whether it do , or doe not , i must and will write , because my spleene is swollen . to this purpose speaketh seneca , quare verbis parcam ? gratuita sunt . non possam scire an eiprofiturus sim , quem admoneo : illud scio , alicui me profiturum , si multos admonuero . spargenda est manus . non potest fieri vt non aliquando succedat , multa tentanti why should i spare wordes ? saith he . i know not whether , or no , i shal profit him to whom i write : this i am sure of , that in warning many , i shall doe good to some . much happeneth to him that trieth much and if this hand sprinkle , it cannot bee but other hands will gleane . by whose counsell being hartned i will proceede , & scourge the hard-hearted world , and so i descend to womens third frailtie , to weet , losse of chastititie . a losse , said i ? a losse to her that loseth it , and a losse to him that gaines it . for , when a man hath with much losse of time , expense of mony , neglect of friends , chased this tame game , and made a preye of it ; then , i saie , satietie of one makes him loue varietie of all , and he thinkes her easie to be lost who is no harder to bee wonne . o what seas of vnequall passions keepe their dailie ebbe , and flow in him ? to-day hee coueteth what to-morrow he loatheth : his minde is with a little thing erected , with a less deiected : hee pursueth that with a great desire , which once obtained hee abandons with a greater : one and the same thing in one , and the selfe same houre bringeth him content , and discontent : he laughs , he weeps , hee pines , hee repines , not knowing ( himselfe ) why . at last , he learneth , that praise is the pandar to lust ; and therefore with mellifluous speeches charmes her listning eares : and the fortresse of her eares being wonne , the bulwarke of her heart is conquered . and now he hath her , hee cannot keepe her long , hee must haue sharers ; for , her eares are open to flattery : and who knowes not , that complement is a sure friend to copulation ? his onelie course therefore would be , to change his mistresse into a master , who is yesterday , to-day , & the same for euer . but the best iest is , that some of our young novices , our guls passiue , are so cheated , as that they spend the best remainder of their daies in courting mercenary whoores , and make a long sute before they can obtaine . it is not onely flesh will make one of these haukes stoope to the lure ; but she must haue siluer too : which , my young practician not being acquainted with , maketh his request in vaine . when hee speakes of loue , she lookes so strangely as if shee heard a miracle , swearing shee neuer as yet sawe any man who could gaine the least corner of her heart . he belieues all ; and ( like a kinde natured man ) presents her with rich gifts , desiring no gift from her but her selfe : which she ( with a pittifull looke ) condescends to , exclaiming against fortune for subduing her to man ; when god he knowes shee hath beene as common as a retraict . and now my plaine , downe-right squire ( who neuer before was further then his fathers winde-mill ) in taking is taken himselfe with a hooke that will not easily let him goe ; and many a land-knaue , and sea-gull shall feede vpon the reuenewes of his purse , and he shall be called patron till all his patrimonie bee spent . their soule dieth in youth , saith iob , and their life among the whooremongers . but it were good heere to spurre a question , and aske whether a whoore hiring , or hired , is the more detestable in the sight of god ? the scripture determines , and iudgeth , that a woman , taking money for prostituting her body to men , is infamous ; but she that giueth money to enioye her louer , is most infamous of all others . all are abhominable before the lord : and therefore salomon in his prouerbes saith , that the mouth of a strange woman , or an harlot , is as a deepe pit : hee that is a detestation to the lord shall fall therein . and in another place , hee saith ; a whoore is as a deepe ditch , and a narrowe pit . noting thereby , that if a man be once in with an harlot , hee shall as hardly get out againe , as a man that is plunged into a very deepe , and narrowe pit , where he can hardlie stirre himselfe . the same salomon , in the booke of ecclesiastes , yeeldeth vs the reason heereof ; namely , because shee is as nets , snares , & bands ; where if a man be once in , he is fast enough for getting out . i finde , saith he , more bitter then death , the woman , whose heart is as nets , and snares , and her hands as bands : hee that is good before god , shall be deliuered from her ; but the sinner shall be taken by her . o that flesh , and bloud would listen to the aduise of the spirite , and follow the counsell of the wise man ! desire not , saith he , her beautie in thine heart ; neither let her eye-lids catch thee : for , by a who●rish woman a man is brought to a morsell of bread : and the adultresse hanteth for life which is pretious . again he saith ; albeit the lippes of an harlot droppe as an hony combe , and the roofe of her mouth be softer then oyle ; yet her latter end is bitter as wormewood , and as sharpe as a two-edged sword . chastitie , art thou fledde from christians to pagans ? virginity ( thou , in whom antiquity did glorie ) canst thou finde no moderne person worthy thy presence ? the ancients honoured the very title of virgine , so much , that they thought virgo to be named ● virtute : that as vertue is vnspotted ; so virginitie should bee vncorrupted . they all concurred in applause of this estate : but they differed in degrees of praise ; some of them thinking virgo to bee deriued ● vir● ; because they hauing passed their tender yeeres , desire the societie of man. others thought virgo to be so nominated a vigore , because they flourish most in those yeeres . others deduced virgo à virga : not because they are scourges to men ; but they called them so ab atate viridiori : because that as greennesse is a token of the spring ; so those green , tender yeeres are markes of virginity . some compared a virgin to a lilly : the similitude was this ; they thought the six leaues of the lillie did represent the heart and the fiue senses in a virgin , which ( like the former six ) should be kept fresh , hauing no sauour of euill : and that as those leaues are spread abroade ; so maiden-actions should be open : not close , nor secret ; but secure , as able to indure the most searching eye . how manie plantes , riuers , springs , temples , cities did they consecrate to the name virgine , and gaue them that name ! they thought the same difference to bee between matrimonie , and virginity , that is betwixt to sin , and not to sinne , good , and better . and therefore hierome in his exposition of the psal . homines et iumenta saluabis domine ; per homines , inquit , intelliguntur solae virgines , per iumenta reliqui omnes . him followes albertus magnus . continentia , inquit , habet fructum triplicem : scilicet , ●entesim●m in virginibus , sexagesimum in viduis , et tricesimum in coniugatis . continence , saith he , hath a threefolde degree , or condition : i● virgins it bringeth forth a● hundred , in widdowes threescore , and in the wedded thirtie . scripture runneth cleane , and cleare on our side : which the passages following demonstrate . 1. corinthians , 7. 1. kings 2. wisedome the 3. matth. 19. esay 56. syrach . 26. but , amongst all these places , this one in the reuelatiō is most of all to be noted . and they sung as it were a new song before the throne , and before the foure beasts , and the elders : and no man could learn that song , but the hundreth , forty , and foure thousand which were bought from the earth . these are they which are not defiled with women , for they are virgins : these followe the lambe wheresoeuer he goeth ; these are bought from men , beeing the first fruits to god and to the lambe . and in their mo●ths was found no guile : for , they are without spot before the throne of god. these are words that would inforce any sober soule to imbrace that single , simple , and sincere kinde of life , approued by god , saints , and angels ; as beeing free from all vncleannesse , and voide of all cankering cares . yet how many now-adaies , would be ranked among virgins , who indeede are ranke whoores ? how manie are courted , who deserue to be carted ? had iob liued in our houres , he neuer should haue needed to haue made a couenant with his eyes , least at any time they should looke vpon a maide ; for , he should scarce haue found any to looke vppon . so farre is chastitity exiled , so much is shame empaired , as that impudency and women are almost become relatiues . and the cause of this , is vaine periured man ; who , notvsing his tongue to glorifie him that made it , imployes it to flatter , deceiue , dissemble . and when hee hath obtained his purpose , what is his victory ? that he hath seduced a woman ? a hot conquest surely , to enter and ouercome a citty whose gates stand open day , and night . yet barre i not anie man , from admiring the creatour in the creature ; nor from beholding beauty : which , as one saith , is radius di●inae pulchritudinis , a be●●e darted into man from that diuine beautie . the platonians were so enamoured of this amiable goddess , that they thought beautie to bee like a circle , whose center they made goodness : and they were of opinion that as a circle cannot bee without a center , no more can a faire , and comely bodie be without a maiesticall mind . the hebricians confound fairenesse with goodnesse , in calling that faire which is good , that good which is faire . and therefore when it is said , that sara seemed very good in the eies of the aegyptians , the meaning of the text is that shee seemed very faire . neither did the graecians separate this beautifull yoke , but ioy ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . august . saith , consuetudo scripturae est etiam speciosos corpore bonos vocare . it is an ordinary thing in the holie scripture , saith he , to call the faire of body good of minde . columella saith , that the bees choose the fairest , and the best formed to be their king . pythagoras was led by beautie beyond reason : so that he falsely imagined the frame of the bodie to represent the state of the minde , and that the crookednesse of the body was a signe of a wracked conscience ; so that he could not be of an vpright minde who was not vpright of body : and therefore hee caused to bee written ouer his schoole , that no disproportioned fellow should enter there ; for , he would not giue countenance to any deformed countenance . which sentence of his is wiselie , and iudicially contradicted by s. bernarde . est , inquit , nigredo quaedam foelix , quae mentis candorem coniunctū habet . there is , saith he , a certaine foulenesse of complexion which is accompanied with fairenesse of disposition . i , i : the gifts of the minde are able to shadowe the defects of the bodie ; but the perfection of the bodie is no way able to hide the imperfections of the minde . although i thinke obstinacie her selfe will confesse , that that of virgill is most true , gratior est pulchro veniens è corpore virtus : yet , as true it is , that virtus et forma rarò cōueniunt : vertue , & beauty seldom shake hands . one onlie haue i seene ( since first i could see ) admirable for both ; in whome they so sweetly kissed each other , as that it would make hatred her selfe loue to see them . when i first beheld this glorious architecture , this natures choisest art , i straight concluded , that heauens fairest iewell was there locked vp in earths richest cabinet . now resteth it , after a long digression , that we examine the third property of a drunkard , to weet swearing . this vice , of all other , carrieth the most detestation with it ; because it bringeth least delight of all other . for all other vices , a man may wring out some excuse from nature , to lessen their greatnesse : but , this admitteth no veile at all . what a desperate case is it , for a man in mirth to sweare by that bloud , the remembraunce of which would strike sorrow to the most obdurate hearts ! that bloud , i say , the losse of which gained redemption to the whole world . a good christiā would shed teares , to thinke that that bloud was shedde , a drop whereof is able to clarifie an ocean of disturbed sinne . mee thinkes , relenting thoughts should wound the heart of a christian , in naming the wounds of christ . but , where reuerence is laied aside , there deuotion is cold . god saith , that if we doe not feare ; and dread his glorious , and fearefull name iehoua , he will make our plagues wonderfull . hee saith also by his prophet malachy , that he will be a swift witnesse against swearers . the prophet zachary saith , that the flying booke of gods curse and vengeance shall enter into the house of the swearer , and he shall be cut off : wee may well take vp the olde complaint of the prophet ieremy , who saith , that in his time the land did mourn because of oathes . the tongue alone of man is able to worke mans condemnation , without any notorious action . and let vs consider the ingratitude of man to god. god blesseth man ; man curseth god : god blesseth the earth to man ; man blasphemeth against god , and heauen : god reuealeth himselfe to man ; man reuileth the name of god : in a word , god made not man in vaine ; man taketh gods name in vaine . and yet these swearers , when they haue searched the very entrailes of god for an oath , they can hardly gaine beliefe , except it be from some plaine meaning man , or weake woman . they may couzen all sorts of men with this their damned art , but one ; and him they cannot cheate . lett them sweare to an vsurer , that it lyeth in his power to oblige them to him ; he will reply againe , that it lyeth not in his power to doe it without an obligation : for , he will haue a gage , and yet engage them too . this man is too wise to be caught by his neighbour ; and yet hee catcheth at his neighbours substance . co●etonsnes , saith saint paul , is the roote of all euill . the same apostle saith , that the ende of all such as minde earthly things , is damnation . they doe not rightlie vnderstande those words of christ , when hee saith , though a man hath aboundance , yet his life consisteth not in the things that he hath . doubtlesse , saith the prophet dauid , man walketh in a shadowe , and disquieteth himselfe in vaine : he heapeth vp riches , and cannot tel who shal gather them . but , they haue a sufficient torment laied vpon them heere in this world : which is implied in these wordes ; hee that loueth siluer , shall not bee satisfied with siluer . hee carkes and cares , hee hoordes and rakes-vp ; yet no satietie can cloy him . he hath wealth : yet hee will scarce vse it , though to purchase his owne health ; but sterues his poor hide-bound carcasse , and impouerisheth his bodie to enrich his purse . he is neuer secure ; hee cannot heare the winde whistle , but he thinks it to bee the call of a thiefe ; & if a storme com , he straight diuines the ruine of his ship at sea , or of his house on land . but , god were not iust , if he should giue content to that conscience , which makes warre against widdowes , and orphanes , and insults ouer pouertie . thou sterne-fronted , hard-hearted man , thou terrour of the poore , thou that sufferest the image of god to decay when one penny of thine may repaire it , thou that lettest one of those little ones sterue for a morsell of bread ; thou little thinkest that their angels behold the face of their heauenly father , and pleade for iustice against thee vniust . the voice of the beggar beggeth for reuenge against thee : which god will heare , and pay thee with sulphur , whē that bodie of thine shall render-vp it selfe to neuer-consuming flames ; & thy mercilesse soule ( which being voide of pittie , did depriue the needie of comfort ) shall be depriued of the presence of him , whose absence possesseth the soule with more horrour , then the fier can the bodye with torment . who shall receiue then the interest of thy money ? these that laugh at thee , for keeping thy coyne that they might inioie it ? it is better bestowed vpon them , then vpon thee : for , they reioice in it ; thou hadst not it , but it had thee . vsurie , thou bane to manie a distressed gentleman , thou deuourer of the oppressed , thou nipper of mirth , thou vnpleasant toyle , thy sinne is so weightie , that it makes passage for it selfe , through earth into hell . yet knowe i their common caution , with which they vse to cloake these their intolerable wrongs ; to weet , that a man may let out money to vse , so he giue it not in morsum ; when i le be sworne they giue it in dorsum , and laye on such loade that they breake the backes of manie decayed men . sure , it was auarice which first made theft so capitall a crime ; it hauing in this our land a greater punishment allotted to it then adultery , and many more enormous , hainous crimes . i knowe no reason why adulterie should not be rewarded with death , as well as theft , but onelie this ; that whereas man accounts of his wife , but onely as flesh of his flesh , and bone of his bone , he esteems of his coyne , as soule of his soule . it is auarice , that makes greedie fathers force their children to seeme to like what indeed they loath , and to take vnto them one for better for worse , then whome ( indeede ) they can like nothing worse . from hence it comes to passe , that age is matched with youth , fairenes with foulnes , beautie with deformitie ; which doubtlesse is farre from the first institution ; for , in the beginning ( as christ replyed , concerning wiues , to the scribes , and pharisies ) it was not so . god at first created man , and woman , in their full vigour , that they might be full of loue one to the other . what an vnseemlie sight is it , to see an olde grandsire as frostie in flesh as haire ( whose eyes are readie to set in his head , and whose rotten lungs scarce afford him breath ) march to the church with his young spouse , whose eyes roule in her head , whose marrow burnes in her bones , whose heate scornes colde , and in whose heart disdaine of age dooeth breede desire of youth ! according to gods ordinance , youth should honour , and reuerence age : but wee no where reade , that youth should solace it selfe in age , or affect it . those women , that thus marry , in my iudgement differ little or nothing from common ones : for , both sel their affection . what wil you giue me ? saies one : what will you giue me ? sayes the other . hauing now traced vice by her footing as farre ●s hell , we will there leaue her , to accompanie her blacke , sinnefull sire . and now let vs suppose man to be without all notorious actuall transgressions , onely considering him in his originall corruption : and wee shall finde that for all he is thus eased , hee is yet miserable euough ; and that for one comfort , he hath millions of crosses . hearken to salomon . i my selfe , saith he , am also mortall , and a man like all other , and am come of him that was first made of the earth . and in my mothers wombe was i fashioned to be flesh in tenne moneths : i was brought together into bloud , of the seede of man , and with the pleasure that commeth with sleepe . and when i was borne , i receiued the common ayre , and fell vpon the earth , which is of like nature , crying and weeping at the first as all other doe . i was nourished in swadling clothes , & with cares : for there is no king that had any other beginning of birth . all men , then , haue one entrance into life & a like going out . thus farre salomon . it were too tedious a thing here to vnfolde the mystery of mans conception , which in philosophy is no lesse pleasing , then strange , and wonderfull . the first gift man receiues from nature after his conception , is feeling ; the next is moouing : and after he hath receiued the vttermost of his perfect , imperfect forme , shee giues him birth . he is no sooner borne , but his reasonablesoule ( as di uining his troubles to com ) makes him bawl and crie : and , hauing nothing but humour wherewith to vent his passion , he sheddeth teares . well , as comming from a woman , he is referred to the care of a woman ; who spends all her time ( yet all little enough ) to dresse him , to still him , to watch him , and to wipe awaie the excrements of this excrement . the first word hee speakes bewraies vanitie : and as soone as his legs are able to vnderprop the burthen of his body , he goes to vanitie . he waxeth idolatrous , and beholdes a baby made of clouts , a woodden puppie , or a paper birde , with an eye of worship & adoration . he liued in his mothers wombe like a plant , came out from thence like a beast , and so still remaines , till institution fashion his intellect , and make it capable of reason . hauing now left to crie of himselfe , he is sent to school ; where he is forced to continue , and exercise this weeping trade : and there hee spendes the third part of his life , in teares , sighes , and sobs . being thus bound in obedience , and seruitude , he desires to shake off captiuity , and will bee no more commanded , but obeyed . hauing rule ouer others , hee cannot gouerne himselfe ; but pursues whatsoeuer passion , and humour , lead him to . ifhe haue plenty , hee is riotous , luxurious , prodigall , not accounting of the accounts hee shall one daie giue for it . if hee liue in scarcitie , he accuseth his parents , curseth the houre of his birth , and longeth for his buriall ; and as ( in his owne opinion ) he came into the worlde , before his time ; so hee seeketh by all meanes to goe out before his time appointed . but , this by the waie is certaine , that aboundance choaketh more with riot then want killeth with despaire . man receiues more detriment from this middle age , then either from his precedent , or subsequent . in this age he is vnruly , head-strong , violent ; neither will hee hearken to information , the begetter of reformation . and therefore the ages of man may aptly be compared to the sea : his youth may bee likened to the weather-shore , stormy : his olde age , to the lee shore , calme : and his middle age , to the middest of the ocean ; where rough , vnmeasured , skymounting billowes carrie this light balanced barke , now hither , now thither ; and now and then driue her into helles harbour ( from whence sometimes the treader of waters , the commander of windes , the drier-vp of cloudes , prouidences great pilot , bringeth her back into heauēs happy hauen . for , now being come to liue of himselfe , hee cannot tell how to dispose of himselfe , nor where to spend the remnant of his dayes . if in the court , he sees that he must crouch , bow , dissemble , put on a smooth front to his enemies , and euen lick the feete of the great . his generous minde telleth him , that a gentleman ( who is therefore called so , because hee should not degenerate from his own nature ) should not fawne , nor bend his knee when his heart rises ; but ( as seneca saith ) induere animi sui val●um . hee apprehends what basenesse it is , to put on a doggish propertie ; and ( as the same seneca saith ) in consummationem dignitat is per mille indignitates erepere ; that is , to creepe vp to honour , through a thousand dishonours . hee perceiues , a courtier must pocket vppe many a great wrong , to come to greatness ; and serue all men , that hee maie commaund all men . fame whispers in his eare , that the court is a baude that will doe nothing without money , a mint of fashions , an exchange of complements , a shame to shamefastnesse , and a scene of all obscene actions . and now he thinkes that machiauell was vnfortunat , only in this that he divulged his villanie to the world : for , in this place more is acted then euer hee inuented . hee was for the theorick ; these men for the practique . experience telleth him , that the time is long that hangs vpon desert ; and the rewarde like to a womans fauour ; then farthest off , when it is most expected . these poore deluded men , make me call to minde an olde christmas gambole , contriued with a thredde , which being fastned to some beame hath at the nether end of it a sticke , at the one ende of which is tied a candle , and at the other ende an apple ; so that when a man comes to bite at the apple , the candle burnes his nose . the application is as easie as the trick common ; we hauing before our eyes dailie examples of men discarded for their seruice done . after his soule hath ruminated these inconueniences , he manifestly sees that the court is not a place suting with his disposition . well , the court being displeasing , he goeth into the countrey ; where he discouers solitude ( melancholies mute mother ) sitting in a forsaken weede , stroking her child absence on the head . being here , he feeles this dumbe , silent life , to be a still kinde of death vnto him . hee is heere in the world , as if he were out of the world : hee liues more like a beast then a man ; pampring his body : but his nobler part ( for which only he breathes ) is barred from the mindes nurse , conuersation ; and from the knowledge of strange euents , the confirmers and conformers of the minde . he learneth here , to preferre corporall exercise , before the soules recreation . the papists are forced to goe to church , and to receiue the sacrament once in a yeere , or else to vndergoe the penaltie ; vvhen these voluptuous countrey-protestants neuer frequent the church or receiue the sacrament once in their life time . o that anie reasonable soule should valewe the pleasures of the body , aboue those of the minde ! betweene which there is as much inequalitie , as is betweene the substances they issue from . these pleasing motions of the soule , proceede from the intellect : those brutish ones of the bodie , haue their birth from sense , by which they are nourished . the former of vvhich , are by so much more noble then the latter , by how much the quicke , swift intellect bettereth , & surpasseth the slowe , and dull sense . a touch , or a taste with the body is but momentary , and abideth not a whit : but with the soule the rellish of the thing receiued remaineth for euer . the beasts thēselues haue sense : nay they haue appearing ( though not apparent ) vertues ; but none of them euer yet mounted one degree of contemplations rising scale : by which the wise man with an aspiring zeale , ascendes the throne of god ; and seeing most things there inscrutable , in humilitie descendes again vpon his foote-stoole . o! but gentry now degenerates : nobility is now come to bee nuda relatio , a meere , bare relation , and nothing else . how manie players haue i seene vpon a stage , fit indeede to be noblemen ? how many that bee noblemen , fit only to represent them ? why ? this can fortune doe ; who makes some companions of her chariot , who for desert should be lackies to her ladiship . let me want pittie , if i dissolue not into pittie , when i see such poore stuffe , vnder rich stuffe ; that is , a bodie richly cladde , whose minde is capable of nothing but a hunting match , a racket-court , or a cock-pit , or at the most the story of susanna in an alehouse . rise , sidney , rise : thou englands eternall honour , reuiue , and leade the reuolting spirits of thy countrey-men , against the soules basest foe , ignorance . but what talke i of thee ? heauen hath not left earth thy equall : neither do i thinke that ab orbe condito , since nature first was , any man hath beene , in whome genus and genius met so right . thou atlas to all vertues , thou hercules to the muses , thou patron to the poor , thou deseruest a quire of ancient bardi to sing thy praises ; who , with their musickes melody , might expresse thy soules harmonie . were the transmigration of soules certaine ( which opinion as caesar saith , the ancient brittish druidae imbraced ) i would thy soule had flitted into my body , or would thou wert aliue again that we might leade an indididuall life together . thou wast not more admired at home , then famous abroade ; thy pen , and sworde being the heraldes of thy heroicke deedes . a worthy witnesse of thy worth , was lipsius ; when in amazement he cried out , nihil tibi deest , quod aut naturae , aut fortunae adest : nothing , saith he , to thee is absent , that either to nature , or fortune is present . and in another place he addeth , o tu britanniae tuae clarum sidus , cui certatim lucem affundunt virtus , musa , gratia , fortuna : o , saith he , thou bright star of thy brittany , whose light is fedde by vertue , the muses , fortune , and all graces . the verses which are extant in s. pauls quire at london , made in a gratefull memory of this king of knights , sufficiently declare his deserts : which verses , valour , and honour command me heere to insert . england , netherland , the heauens , and the arts , the souldiers , & the world haue made sixe parts of the noble sydney : for , who will suppose that a small heap of stones can sydney inclose ? england hath his body ; for , she it fedde : netherlande , his bloud , in her defense shed . the heauens haue his soule : the arts haue his fame : all souldiers the griefe : the world , his good name . lord , i haue sinned against thee , and heauen , and i am not worthy to be called thy childe : yet lett thy mercy obtaine this boone for me , from thee ; that when it shall please thee that my name bee no more , it may ende in such a man , as was that sidus sydneyorum . what grace is it to me , when men report that a grasier of the same name ( the very sound of whom leaues rust behind it in fames trumpet ) scraped vp together thousands a yeere ? whose greasy dignity in some two generations wii be fly-blowne . and therefore i doe not enuie , but emulate , the happinesse of the late iosephus scaliger : who being descended from princes , and hauing all his race in his reines , fledde the societie of wanton women ; fearing least he should beget one , who might one day destroy his family , and take from the lustre of it : and so he himselfe , like a semi-god , gaue a period to his parentage . o! if a man had all his linage in his loines , it were braue smothering it there , rather then hereafter to let any crooked branch deform the beauty of the whole stocke ; or any disorderlie person either in 〈◊〉 or death to purchase infamy to his whole family . yet doe not i cleerely see , how a man by neuer so hainous a fact cantaint his whole bloud , or kindred ; since it is euident to all men of vnderstanding that alia est cognatio culpae , alia sanguinis : neither could esau any way disparage iacob . but it is not a thing any way strange , if the yong gentlemen of this kingdom leaue dishonor in their houses , since their maintenance is too little to maintaine any honest course . you shall see an elder brother stalke before his traine , like pharaoh before his host ; and his younger brother ( of the same bloud , and of a greater spirit ) come sneaking after him , as if hee were the basest of his brothers retinue . what minde can frame it selfe to such meanes ? what will not a daring spirit vndertake , rather then bee a bondslaue to his owne brother ? non seruiam , said that laconian lad ; et praecipitem se dedit : vpon which , seneca , writing , saith , qui mori didicit , seruire dedidicit , he that hath learned to die , saith hee , hath forgot to serue . and the same seneca saith , sapiens viuit quantum debet , non quantum potest . epictetus , talking of the care men haue how they shall liue hereafter , crieth-out , mancipium ! si habuer is , habeb is , si non habuer is , abibis . aperta est ianua . which sētences we will not english , because the doctrine is not safe , and sound . no , no : that soule which leaues her tabernacle without a licence from her emperour , merits condemnation . as a man who escapeth out of prison , doth not thereby cleer himselfe of his fault done , but augmenteth his punishmēt : euen so that soule , which stealeth out of her fleshy iaile without a cōmand frō that supreame magistrate , in flying temporall miserie falleth into eternall anguish , and layeth her selfe open to all that seueritie can inflict . hoc fecit illa , saith augustine , illa sic praedicata lueretia ; innocentem , castam , vim perpessam lucretiam lucretia insuper interemit . proferte sententiam , leges , iudicesque romani : this did , saith he , that so much renowned lucretia ; innocent , chast , violated lucretia murthered lucretia . giue sentence , o yee lawes , and iudges of rome . hauing a little wandered , let vs now at last take a view of man in his last , & oldestage . as he brought diseases with him from his last mother : so he must carry them with him to his first mother , the earth . now commeth the physician with his mish , mash , an hundred simples in one compound , and powreth it into this leaking vessell . if hee recouer , he standeth bound to his doctour , for his life ; and acknowledgeth him , next vnder god , his preseruer . good iesus ! that a man should bee obliged to him for breathing , who deteines the breath in bondage , and prolongeth the houre of the soules releasement . seneca saith , that there are some men , who though they saue another mans life , yet they doe not any way engage him whome they saue : amongst which hee placeth physicians , and maketh this his reason ; quia ad alienum commodum , pro suo veniunt ; because they seeke another mans profit , for their owne . moreouer , an olde man groweth a young childe againe ; his limbs faile him ; and all the faculties of his body fade . nay , which is worse , his diuine part beginneth to nodde , and is depriued of that subtility which runneth through all things , in , and aboue nature ; that is , conceiueth all that is not inconceiueable . and therefore seneca thought , that it was lawfull for an aged man of an imperfect minde to kill himselfe . non relinquam senectutem , si me totum mihi reseruabit : totum autem ab illa parte meliore . at si coeperit concutere mentem , si partes eius conuellere , si mihi non vitam reliquerit , sed animam ; prosiliam ex aedificio p●trido , a● ruenti . i will not leaue age , saith he , if it leaue me whole , and entire to my selfe ; that is , perfect in my better , and perfecter part . but if age distract my minde , and deface her fairest parts , if it leaue me a soule , and ( as i may so saie ) no life to solace that soule : i will then leape out of this ruined , and lothsome lodging . but this is more acutely handled in stobaeus ; where musonius , or some other saith in this manner ; sicut è domo exigi videmur cum locator pensione non acceptâ fores reuellit , tegulas aufert , puteum obstruit : it● et hoccorpusculo pelli videor , cùm natura , quae locauit , oculos adimit , aures , manus , pedes . non moror igitur ampliùs : sed velut è conviuio discedo , nihil aegrescens . as , saith he , an angry vnpayed land-lord seemeth to enforce his tenants departure , when hee taketh away the doores of the house , vntileth the whole building , stoppeth vp the well , and barreth him from all necessaries : euenso i seeme to bee driuen out of this body , when nature , who lent me eyes , eares , hands , feete , taketh awaie the vertue and vse of them , so that i canne neither see , heare , handle , nor goe . i will not therefore abide any longer ; but will goe away , as from a banquet , being no way sicke , and diseased . besides this feeblenesse of body and minde , there is another inconuenience incident to old age : to weet , that it maketh a man lesse pleasing , not sociable ; but so peeuish , curst , and crabbed , as that mildenesse it selfe cannot keepe him company . his very children are wearie of him , and wish him a portion in heauen , that so they maie haue their portions on earth into their owne hands . yet he endureth all this patientlie , till at last his professed foe , death , assaulteth him : to whom ( after he hath in vaine striued to maintaine life against death ) hee yeeldeth vp himselfe . thus wee see the whole droues of calamities , which man meets with in this his earthlie pilgrimage : in which hee prooues by experience , that nothing is more true then that italian prouerbe , questo mondo è fatto a scale , chi le scende , et chi le sale . this same world is made with steppes : one falls downe , one vp leapes . who would think , that misery wanted so much as an inch of her height ? nay , who would imagine , that this brittle , earthen vessell could stand so many knockes , and not be broken ? yes , yes ▪ there is yet an addition to extreamity , & a plague is yet left behinde , which all the former cannot counteruaile . religion , religion , thou sower of dissension , and reaper of hatred , thou settest soule against soule , and bodie against bodie . man , who by thee doth excell beastes in knowledge , by thee also doth surpasse them in enuie . christ is diuided from christ : that is , christianitie is parted into sectes ▪ but , this is not contrarie to christs fore-warning . think not , saith he , that i am come to send peace into the earth , but the sword . for , i am come to set a man at variance against his father , and the daughter against her mother in law &c. if christ would haue descended into particulars , he would haue mentioned also the setting of subiects against their princes ; then which , nothing is more common with the romish religion . this made parsons , that false fugitiue , that romish runnagate , raile against his royall queene , and mistresse . a faire equalitie : the basest man on earth to write against a god , on earth ; gods cursed , against gods anointed . that tongue ( i dare pronounce it boldly ) shall burne in neuer quenching fire , that defames his princes name . this detracting traitour , with his fellowes , would haue all vertues in that , which in it selfe is nothing but sinne . omnia vitia sunt in omnibus , saith seneca : yet those prying malitious men would haue omnes virtutes in singulis . detractions eyes reflect still vpon her selfe : and shee regardeth euer what is to bee approoued in her selfe , and reprooued in others : whereas indeede she should runne this race cleane backwarde , and haue an eye to those vertues which lie hid and suppressed in others , and to those vices which are most eminent in her selfe . these reproachefull reprobates should winke at the small faults in great persons , and beare away that sentence of austine : non statim malum , quod minus bonum , together with that other saying of a late writer ; genus humanū diuinum facimus , si vitijs carens . if our elizabeth should haue vttered those blasphemies , which some of their popish princes haue belched forth , they would haue thought , that the earth could not stand with her vpon it . what if she should haue saide with fridericke , the second , tres fuisse insignes impostores , qui humanum genus seduxerunt ; moysem , christum , mahumetem ? that there were three wonderfull impostours , which seduced mankinde ; to weet , moyses ; christ , and mahomete ? what if shee should haue saied with alphonsus , the tenth , of spaine : si in principio mundi ipse deo adfuisset , multa meliùs , ordinatiúsque condenda fuisse ; that if hee had beene with god at the beginning of the world , many things should haue beene better disposed of , and with lesse confusion ! no , no : our peerelesse princesse had nothing so horrid to lie vpon her conscience . elizabeth , thou glorie of thy sexe , thou mirrour of maiestie and modestie , thou resemblance of that sacred elizabeth , look down through those thy crystal spectacles , vpō thy meanest of subiects , who in defence of thine honor wold oppose himself againstal mortality , & expose his life to death for thee . i loued thee more then i did all the world , or more then all the world could loue thee . incōparable , immutable , inimitable queene ! i am not affraid to say , that generations shall call thee blessed , although a generation of vipers not forewarned of the vengeance to come sting thy reputation , and seeke to debase thy euer exalted name . the queene of the south came to see salomon : had salomon liued in thy time , or thou in his , hee would himselfe haue come to visit the queene of the north ; and being the wisest of men , would haue wondered to finde so much wisedome in woman . blessed virgine , thou restest from thy labours , and we labour for thy rest , & with ceasseless paine striue to attaine to that endlesse pleasure which now thou enioyest . thou abidest now farre enough out of the reach of contumelious tongues , and art secure from all , that pale enuie , or meager malice can charge thee with . there is no greater signe that thou wast vertuous , then that thou art maligned of all who are vitious . for , as a great bodie is not without a like shadow : no more is any eminent vertue without imminent detraction . mee thinkes , that calumny should ende with the carkasse of her subiect , and not haunt the graue till the last bone be consumed . which to effect , solō made a law , that no man should speake ill of the dead : and his reason was , for feare of immortall enemies . but they will not sticke to write against the dead , who are not affraid to write against the liuing . the same forenamed perfidious parsons , hath , with little reuerence , written a booke against his liuing king. o , for some coniuring lawes , to lay these rouing , rauing tongues ! is it not a madde world thinke you , when euery braine-sick , giddie-headed , pamphleting companiō shal presume to vpbraide & beard mighty monarchs ? wherefore hot spirited luther ( though otherwise a stout souldier in christs church militant ) is not to bee excused for his vnreuerent speeches of henrie the eight of england . the mildest tearmes hee vseth , are , momus , mimus , and stultus : nay , at the length , his presumption swelleth so big , that he changeth the name henry into pharaoh , and calles all his courtiers , iannes and iambres . vnlimited luther , thou verities chiefe champion , i am altogether as vnable to censure thee , as to equall thee : yet my neuer dying zeale to my euer liuing princes● forceth mee to tell thee , that these thy misse-beseeming words did not proceede from diuine inspiration , but from humane passion . this is a thing rare with luther , and vnexpected from him : but nothing is more vsuall with the defenders of the papacie . they not onlie allow to reuile and mocke a a king , but also to murther him . which damnable doctrine françois de verone constantine mainetaineth , when he saies : l'action de clement est loysible , et le coup qu'il a donnè à henrie 3. estoit du mesme endroict , que celuy de lulian l'apostat , c'est a dire du ciel . the actiō , saies he , of clement is lawful : & the blowe which he gaue to henry the 3. was sent from whence that of iulian the apostate ; that is , frō heauen . is there then no difference to be put betweene a persecutour and a professour of christ ? of the former of which , it is said , iaculabatur sanguinem in galilaeum : of the latter it may besaid , effusit sanguinem pro galilaeo . the same writer after he hath railed his fill at henry the 4. in saying , that he was not l'oingt de dieu , who was loing de dieu , nor more rightly king of france , then he who in the gospell is called prince of this world ; at last he bursteth out into these wordes , which point at murther , c'est vne chose louable , de sauuer tant de milliers d'hommes tant presents , qu'auenir , de la damnation eternelle . it is , saith he , a thing praise worthy , to saue so many millions of men , as well present as to come , from eternall damnation . hee saith also , that gerard who killed the prince of orange did that act , pour le bien de la vertu , for vertues good : and againe he saies , gerard , le coeur luy estant arrachè , rendit ainsi son ame à dieu : gerard , saith he , his heart being torne frō out of his body , rēdred his soule vp vnto god . but , what will not this author vndertake ? whose book is written in defence of chastelet , who essayed to slaye the late murthered king of france . what odious enterprise will not a bad impudent spirite seeke to make good ? i thinke , there would not bee wanting a seditious turbulent soule , to write against god , for his vniust throwing downe of lucifer . surely , some penne or other wil paint forth that accursed rauilliake for a saint on earth , and of a monster make a martyr . that rauenous rauilliake glutted himselfe with the bloud of that king , in whom were eminently contained all the vertues of all the french kinges since pharamond . the minutes of that houre , the houre of that day , the day of that weeke , the weeke of that moneth , the moneth of that yeere , wherin that nothing-fearing phaetō had his downfal , france shall euer holde both ominous and odious . griefe gripes my heart when i think , that the mars of men receiued his deaths blowe from a pen-maker , a pedagogue . a late french writer hath composed a short treatise to prooue that the sword is more proper to the french nation , than to any other . which though i deny ; yet i would easily yeelde vnto him , that the sworde was more proper to the late french king , then to any of his ancestors , or to his liuing equalls . he was a king of the sword , and of his word ; whose word was his sword , & whose sword was his word : for , where his word could not warrant , his sword bore sway . out of the ashes of this phoenix another bird is risen ; whose feathers , i feare me , will not bee able to beare him the flight and pitch his sire sored . well , france hath lost her soueraigne : & we were neere losing ours . how often hath god pulled our king , out of treason's murthering mouth , and out of the iawes of death ? when that powder-plot ( a treason , at the which , fiction her selfe stoode affrighted ) was readie to lay holde on him , then god deliuered him . but i do not think , if faux , or rather fax , had giuen fire to the powder , that it could haue deuoured that sacred assembly . what ? he that deliuered the children of israell out of egypt ; hee that led them through the red sea , without wetting of their feete ; he that fed them without any ordinary bread for the space of fortie yeares in the wildernesse ; he that caused the sunne to stand still ; hee that caused the sun to goe backewardes at the prayers of king hezechiah ; he that raised the dead ; hee that did so many wonders and miracles ; could not hee also haue changed the propertie of powder ? no doubt , but hee could and would haue sent the force of it down-wards , making a passage through the earths hollow wombe into hell , & there haue blasted the black diuell with his vnhallowed senate of popes , the inuentours and fautours of this vnheard-of attempt . it can be none other but the diuel , that biddeth a traitour pick out gods chosen to butcher . if the diuell ( vpon my soules altar i sweare it ) would take me vp to the pinacle , as hee did my heauenly maister , and saie to me , all this will i giue thee to kill thy earthly maister ; had hee power to performe his promise , i would not doe it : but , rather then tentation should win this fraile flesh to spill the numbred drops of that royall bloud , i would first let out all mine owne . me thinks my sauiour whispereth in mine eare , and telleth mee , that his bloud shall not cleanse the polluted soule of that man , that dies with that bloudy thought . but the iesuites are the ring-leaders to this troop of king-slayers : which , whosoeuer readeth their bookes shall soon perceiue . for mine owne part , i had with no small paines gathered together their doctrines , concerning this point ; meaning indeed to printit : but i was preuented by anticoton ; who made a discouerie of the slaughtering ambush they lay for princes . which book is turned into english ; the translatour being in nothing inferiour to the authour . but , it is nothing strange if these iesuites bee bloudy ; seeing the first of their order was a souldier . he was a spaniard by birth ( which makes them loue that soile so well ) his name ignatius , so called ab igne , as one that should incense subiects against their soueraignes , and set the whole world on fire with sedition and dissension . incredible things are reported of this man , by those of his owne coat . ribadeneira , who hath written his life , sayes , that this ignatius kneeling on a certaine daie before the image of the spotlesse virgin mary , there arose an earthquake . surely , the earth trembled to feele the weight of such a monster . one thing the authour reports of this ignatius ; whereunto i giue credit , since his succeeders do the same : & this it is ; ignatius disputauit cum mauro de maria virgine : & cùm ex verbo dei hominem refutare non potuit , pugione confodere voluit aduersari●m . ignatius , saith he , disputed with a moore concerning the virgin marie : but , when he saw , that hee could not refute him out of the word of god , he sought with his poniard to conquer his aduersarie . this holds not onelie with the women , but also with the men of this religion : for , what they cannot haue with disputing , they take out in railing and fighting . the authour yet goes farther , and saies , inter h●● rursus vehementissima hominē invadebat cogitatio , vt ex cellula , vbi erat , sese praecipitem daret . in the middest , faith he , of these occurrences , ignatius was assaulted by a strong temptation , to cast himselfe headlong from the place where he was . i would to god , he had done it , and shiuered his necke , the prop to his false hèad , into a thousand peeces , so that christendom might not haue had so deare a tr●all of the trecherie of his followers . they leaue a poysonous leauen in the lawlesse lumpe of their doctrine : so that whosoeuer swallowes it , his minde is infected and enuenomed . the iesuites haue set-out martialem castratum : and it were a worthy work for some industrious wit , to set-out iesuit●s castratos , and gelde them of their guiltie doctrine . yee liue like gods , saith the prophet ; but yee shall die like men : you liue like gods , saith the iesuite , but you shall dye by men . what should moue them to set a-broach their hogsheads , & make youth drunk with their new inuented liquor ? why breake they their sleepes , to breake the bond of peace betweene the people and their prince ? why do they all this ? that their seruice may bee acceptable to the pope their maister ; whom they exalt , aboucthrones and principalities , and all that is called god : nay , i might almost say , that is god. crux , saith baronius , antecellit aquilas caesaris ; gladius petri , gladium constantini ; & apostolica sedes praeiudicat imperatoriae potestati . the crosse , saith hee , excelleth the eagles of caesar ; the sword of peter , the sword of constantine ; and the apostolike see out-strippeth the imperiall power . in my simple iudgement , common sense should giue a man this , that if christ commanded his apostles not to beare rule sicut reges gētium ; without doubt , then , non ▪ supr● reges iudae . and therefore princes , learning that the pope seeketh nothing else , but to make them his vassals , haue reiected his power and authoritie ; as finding a great difference betweene his yoak , and that of christ . for , christ saith , my yoake is easie , and my burthen light : whereas it may truely bee said of the pope , that his yoake is vneasie , and his burthen not to be borne . the king our maister seemes to yeeld him more , then saint austin would , were he aliue ; neque enim quisquis nostrûm , saith he , episcopūse esse episco porū cōstituit , atque tyrannico terrore ad obsequendi necessitatem collegas suos adigit ; quando habet omnis episcopus , pro licentia libertatis & potestatis suae , arbitrium proprium , tanquam iudicari ab alio nō possit , quomodo nee ipse potest alterumiudicare ; sed expectemus vniuersi iudicium domini nostri ies● christi , qui vnus est , solus habens potestatem & praeponendi nos in ecclesiae suae gubernatione , et de actu nostro iudicandi . but , if the pope would be content onely to insulte ouer bishops , it were well enough ; or if hee would but onelie take the place of kings , hee were ( though hardly ) to bee endured : but , that he should haue the disposing of their liues , and reuenewes , no man of iudgement and honesty will allow . it cannot sinke into my head , how superstition should so bleare the eyes of so many learned men , so many yeeres together , as that they should not spy out this vsurper , and seeke to depriue him of his stollen supremacie : but ( alas ! ) in rome now , new superstition supplies the place of ancient valour . were saint paul in rome to-day , he would vtter the same words in campo martio , that hee did in mars street at athens ; men and brethren , i see that in all things you are too superstitious . the church of rome is built vpon superstition ; and maketh more of ceremonies , then of the substance of religion . some of these ceremonies are so absurd , as i think they onely stay the iewes conuersion . for , as auerrhoes , in derisiō of them , said , sit anima mea cum philosophis , quia christiani adorant id quod edunt ; let my soule be with the philosophers , seeing the christians adore that which they eate : so maie the lewes iustly say , let our soules bee with the olde ceremonies , since the new ones are so foolish and ridiculous . others againe of those ceremonies are so impious , that it is a wonder that heauen doth not blast , or earth swallow-vppe the profane obseruers of them . they picture god the father , like an olde decrepite man ; and make him visible to the eye of the bodie , whom the eye of the cleerest minde cannot truely discerne . god made man according to his owne image , one way : and man , in waie of recompense , makes god according to his image , another way . i am so great an enemy to ceremonies , as that i would onelie wish , to haue that one ceremonie at my buriall , which i had at my birth ; i mean , swadling : and yet i am indifferent for that too . tacitus saide , in his time , that christianitie was super stitio exitiabilis : had he liued in our time , he would haue added execrabilis . oh that religion were once purged from the lees of the romish grape ! that so euery thir sting soule might drinke out of the fountaine of the written word . i would not be so presumptuous as to wish to sit either at the right , or at the left hand of my redeemer : but , if i coulde obtaine my request at the hands of god , i would onely desire to see my natiue countrey voide of erronious doctrine , and flourish vnder a liuely , well grounded faith . oh! but this vnion of religions is a harder thing to effect , then an vnion of kingdomes . for , in this businesse of the soule euery priuate man is a senatour , and passeth his iudgement : no man in this can bee compelled to tread in the kings high way ; but hee will ( if it stand with his liking ) haue a path-way of his owne . that man would merite eternitie , that could reconcile the long seuered protestants & papists . but it is a bootlesse endeuour to essay it ; since that of cyprian is most true : nulla societas fidei et perfidiae potest esse . the learned , on both sides , set the ignorant together by the eares ; and-cast in boanes , to make them snarle one at another : their long studied distinctions , doe as much dull zeale , as they whet subtiltie . they teach the people to talke well , not to liue well ; alluring them to delight in controuersies , the onelie seminaries of heresies . they abuse that knowledge and light , which they haue , infused into thē by the father of lights : and whereas they should turn it into actions , they turne it into factions . is it not glory enough to them , that their learning placeth them almost as farre aboue ordinarie men , as ordinarie men aboue beasts ; but that they must also clip truth , to enlarge their triumphes ? they inueigh deadly one against another , as being at deadly enmity , and striue to draw others to their parties ; employing inuention , onely to feede contention . their reasons would make a reasonable man to laugh : and their motiues would moue a man to be of no religion , and think christianity a meere delusion . the papist firmely affirmes that the protestant is dāned ; the protestant doubts of the saluation of the papist : yet in my weake opinion , it should not bee so with the latter . for , though the papists iudge vncharitablie of vs ; yet wee should censure more fauourably of them . it is a dangerous doctrine , which the purer sort of our diuines haue of late diuulged to the world ; to weet , that all these are blotted out of the book of life , that die absolute papists . to this end saith an eng. writer of the forementioned sect ; where is , saith he , cyrus , darius , xerxes , alexander , caesar , pompey , seipio and haniball ? where are the valiant henries and noble edwards of england ? the wormes eat them : and what is become of their soules , is most of all to be feared . see the indiscretion of this man , in mingling christianitie and paganisme together . the valiant henries , and noble edwardes of england are with him in no better taking , then cyrus , darius , &c. and hee maketh their case common . god send the poore idle man to come to the place , which the valiant henries , and the noble edwards of england inhabite . hee and the rest of his faction , need not as they doe , complaine of their pouertie ; since their owne rashnesse procures it . rash in hebrewe , signifieth pauper in latin , in english a poor man. for my part , i neuer knew a rash man ▪ that dyed rich . their tongues are theirs : who shall controll them ? audacitie leads them : and out of an assumed libertie , or an ill gouerned zeale , they speake they care not what , without either feare or wit. many things are spoken ( god hee knowes ) from the heart , which neuer came neere the head ; and many things are thought to be vttered ex animo , which indeede issue ex animi morbo ▪ that most of our auncestours are damned , i dare not beleeue : but , i had rather determine of my successours , who liuing in the later times are more subiect to sinne , the reward of temporall and eternall death . though our ancestours were gally-slaues to the pope , as being chained fast to ignorance ; yet their works leaue a sufficient testimonie of their faith . sunt , saith cambden , vi audio , qui monasteria , et eorum fundatores à me memorari indignantur ; dolenter audio : sed cum bona illorum gratia dixerim , ijdem indignētur , imò fortasse obliuisci velint , et maiores nostros christianos fuisse , & nos esse . they had fidem formatam ; we , fidem informem : they did more then they knew ; we know more then wee doe . their ignorance was the greatest fault they had : which if it did condemne them , woe be to little knowing , yet well meaning mindes . if christ prayed for those that crucified him , saying ; father forgiue them : they know not what they doe ; will hee not pray for them also that praise , magnifie , and glorifie his euer-glorious name , yet in so doing , know not what they doe ? those that teach them , shall answere for it ; according to those words of christ : whosoeuer therefore shall breake one of these least commandements , and teach men so , hee shall bee called the least in the kingdome of heauen , &c. where we see a punishment alloted to false teaching . let vs defer then to censure , what shall become of them , till wee know what shall become of our selues ; which is onelie knowen to god. if all the diuines in the world auouch that hell is my portion , if that diuinity whisper to me the contrarie , i will deride them . it were a braue thing , if one man could dispose of anothers soule , and reward it with either paine , or pleasure , according to his owne will. yet i must confesse this ingenuously ; that i put so great a difference betweene the ancient and moderne papists , as that i resolue rather that the former are taken to mercy , then that the later either are , or shall be . the former instructed no men to destruction , with king-killing doctrine : the later teache● to make-away an hereticke ( yet an hereticke of their owne brain ) by any meanes whatsoeuer . god renounce me , if i had not rather bee an heathen , then a christiā and holde this mercilesse axiome for currant : for , i had rather bee an honest turke , then a knauish christian . papistrie and treason now are growen to be accidentia concomitantia ; and they giue mutuall attendaunce one on the other . neither did the auncient priests so worke vpon the frailtie of silly women , as these doe : neither were they so lecherous , as these are . these are they whom saint paul pointeth at , saying ; for of this sort , are they which creepe into houses , and leade captiue simple women laden with sinnes , and led with diuers lusts . yet , for all this , our puritans ought not to giue definitiue sentence against them ; but referre it to him , who will haue mercie on whom he will haue mercie . these men , whose puritie hath made them vnconformable to the present discipline of the church , though they bee guiltie of schisme , yet they are not dangerous ; but liue , and dye , without thought of slaughter : yet is there a tatling treatise , entituled herode and pilate reconciled , wherein the author striueth very hard , to proue that the papists & puritans are both alike dangerous ; as holding the same treacherous tenents . he spetteth-out the venome of his tongue in the faces of caluin , and beza ; men , whose names his mouth should not vsurpe , without reuerence . hee may well wrest their speeches : but , well i know , hee can neuer inferre any pretended treason , from them . his booke is well laboured ; and hee manifesteth to the world , that hee hath read some thing : hee lacketh nothing but the iudgement of tertullian ; that is , that a man ought to imploy all hee hath or knoweth , in testimonium veri , non in adiutorium falsi . sir francis bacon saith , that the way to dimmish bad bookes , is not not to burne , or teare them ; but with plentie of good bookes , to make scarcitie of bad : whereas i for my part thinke , that the dailie encrease of triuiall trifling books , wil at the length consume and annihilate the weighty and serious ones . now-a-daies , almost euery sect hath a seueral exposition of the text , and a diuerse application . we may well crie-out with the prophet dauid , o god thou hast cast vs out ; thou hast scattered vs : thou hast beene angry ; turne againe vnto vs. thou hast made the land to tremble , and hast made it to gape : heale the breaches thereof ; for it is shaken . thou hast shewed thy people heauy things : thou hast made vs to drinke the wine of giddines . it fatteth the soule of the iewe , to see christianitie torne in peeces by schisme and heresie . he scorneth the head the more , because hee sees the members of the bodie so wound one the other . oh , that wee could , with the harmony of an vnseparable vnion , charme the eares of this christianities serpent ! but surely hee will stop his eares to our charming , who disobeyeth the voice of that great charmer , charme hee neuer so wiselie . thou seede of abraham , thou house of iacob , thou disposer of the graces and promises of the all-puissant , i bewaile from my soule thy heauie condition , and lament that thou canst not repent . what grosse absurdities haue seized on thee , of the which beliefe is not capable ? as , for example , that god before he built this world , exercised himselfe a long time in setting-vp and pulling-downe , before hee could learne to finish the frame hee hadde conceiued . thou further sayest , that god hath certaine appointed daies , wherein he afflicteth himselfe , because in choler he defaced thy citty , with thy temple : and tokens of this his felt sorrow , thou makest to be lightning and thunder . thou saiest also , that god ordeined a sacrifice amongst the iewes euery new moone , to recompence the wrong he did to the moone , in taking light from her to giue it to the sunne . thou farther sayest , that he is angrie once a day , and then the crimson combes of the cookes waxe pale and bloudlesse . thou hast also a prophane fable , that on a day there being a disputation betweene certaine rabbins , and r. eliezer , god gaue sentence on eliezers side : for which the rabbins excōmunicated him ; and then god smiling , said , my children haue ouercome me . thou sayest also , that he that gainsayeth the words of the scribes , deserues more to be punished , then he that contradicts the law of moses : the one may be absolued ; the other must absolutely die . thou saiest also , that he is no good rabbin which doth not hate his enemy ; nay , that doth not pursue reuenge euen vntill death . and hee that disalloweth of any thing in these bookes , denieth god himselfe . what god will doe with thee , i know not : this i know , that no nation hath kept her integritie but thou . oh , would thou hadst also kept thy sinceritie in religion ! it is more then a miracle to mee , that feare doth not weigh-downe the eye-lids of the iewe , when he offers to looke-vp to heauen . neque enim , saith origen , deberent vltra coelum aspicere , qui in creatorem coeli pe●●auerunt , et dominum maiestatis . neither indeed , saith he , ought they to beholde heauen , who haue sinned against the creatour of heauen , and the lord of maiesty . the turke conceiueth more reuerently of christ , then the iewe : for , he accounteth of him as of a great prophet ; the iew , as of a false prophet . neither hath the turke so grosse abuses and absurdities , as hath the iewe : which ▪ whosoeuer listeth to compare , shall finde . the turke hath many riddles , which rather merite laughter then loathing : and , for example sake , we will set-down some fewe of them . what is that , which is first wood , and afterwards receiueth a spirit into it ? it is there answered , moses rod. what woman is that which onely came from a man ? and what man is that which onely came from a woman ? it is there saide , the former to be eue , the later to be christ . the rehearsall of more of these friuolous fooleries would cost mee much time , and yeeld the reader little profit : and therefore i will onelie heere insert one or two things remarqueable in the turkish phisiques . they hold , that the starres hang by golden chaines : againe , they saie , that a bull beares the earth vpon his hornes ; so that when the bull shakes his head , an earth-quake ensues . modesty wil not let me enter into the turkes paradise ; where all things are vncleane , and beyond measure baudy . oh my god! who is there that rightlie vnderstandes the courses of mans life ; the curses due to it for the vices of it ; and withall considereth the variances of religion ; as also that turkes inhabite the better halfe part of the world ; iewes and atheists a quarter of the other halfe ; schismatickes & heretickes three quarters of that quarter : who is there , i say , that weighing all these things , will not welcome , if not inuite death ▪ specially in this age ; in which , that of tacitus is right true : et propter virtutes certissimum exitium : and vertues , saith he , are rewarded with certaine destruction . vertue , looke to thy essence ; for , thou hast almost lost thy existence : thou hast a being of thy self ; but , scarce any being in any other . wherefore i exhort all those , who either haue or loue vertue , to desire to bee dissolued , and to bee with christ . let them contemplate this , that death is the orient of weale , and the occident of woe ; that is , the rising of all comforts , and the fall and setting of all crosses . death is the sole sanctuary for sorrowe , the freedome from feare , hope 's harbour , faith's faire field , the ending of a bad & beginning of a better life . death is not so vgly as the world would make her ; her lookes are louely : and when all the world disdaines desert , shee rewardes it . wherefore , wee should not with such a fond childish griefe bewaile the death of our friends , whom mercy hath taken from miserie . as when we see the sunne eclipsed , wee grieue not ; knowing it shall come to his former forme againe : euen so 〈◊〉 it is heere ; we should not fall into womanish lamentations for the losse of them , whose bodies wee know shall rise againe ; who shal see god with those eyes , with which they leaue to see the world : for , though they die to vs , they liue to the lord. wherefore , wee must not thinke , that dauid lamēted the temporal death of his sonne absolon ; but , that his propheticke soule fore-sawe that eternall death due to diuells and their ministers : for , to them , death bringes damnation . the wicked man dares not , in his greatest passion , call to god for compassion ; but hides himself from his face , hauing all his time beene glutted with forbidden fruite . if hee looke vp , hee sees gods iudgement hang ouer him : if downeward , he meditates his graue vnder him ; and hell vnder it : if on both sides of him , at each hand sitteth horrour , and confusion : if before him , he beholdeth perdition , his hangman , dragging him on to his slaughter : if behinde him , vengeance doggeth him at the heeles ; the least noise makes him expect his pursiuants : at last , he withdraweth himselfe into his cabine , thinking to lock-out death ; who , in a moment , locketh-vp his eye-lids , neuer more to open , till they shall see heauen gates shut against their master . oh foole ! reuolt from thy irreligious superstition , to a religious pietie ; neither quake at that , whose power it is in thy power to conquer by an heartie penitence , and feruent prayer . shrinke not at thy fatale blowe : thy death shall be life ; and that , a blessed and eternall one . i , for my part , will account of death as of that which helps me to an vnualued bargaine ; things eternall , for things momentarie : things truelie delightfull , for things falsely deceitfull . oh welcome minute , that shall free this body from so long an apprentiseship of woe . and , indeede , what is there that should holde or delight me heere ? except to satisfie the vnordred appetites of the body , and vnlawfull desires of the soule . but perhaps some wil vrge , that i am as yet in my spring of youth ; which i grant : yet am i glutted , and tired as much with the troubles of this age , as a priam , as a nestor . the dayes are alreadie come vpon mee , wherein i may truely say , i take no pleasure in them . but , others will reply , that i haue friends for whose sake i should desire to liue . it is true indeede , that i haue friends ; but , with-all , such friends as tacitus speaketh of ; et quibus deer at inimicus , ab amicis sunt oppressi : and they , saith he , to whom enemies were wanting were oppressed by their friends . i long to bee acquainted with my neerer kinred , to whom i shall say , corruption thou art my father , and to the worme thou art my mother & my sister . salomontelleth vs , all pleasures vnder the sunne are vanity : i take his word ; and therefore long to see what pleasures are aboue the sunne , where the son of god sitteth at the right hand of his father , making intercession for mee and all sinners . and thou , lord of hosts , grant , that when this my last and best day shall come , and those harbingers of death summon me to appeare , that then i may bee readie : and grant also , that as , at the first , my body was willing to receiue my soule ; so , at the last , my soule maie be willing to leaue my body . thou louer of soules , be thou mercifull to my soule : and when mine eyes shall grow dimme , my lips black , my mouth drawen-vp , my browes knit , my eares deaf , my hands and feerebenummed with cold , my pulse beating yet weakely , and when all my senses faile me , then giue me some sense of life euerlas●ing . my good god , let me at that houre thinke as i do now , that it is a thing no more strange to die , the● to be borne ▪ ●being it is an equal law of nature , which bindeth ouer all alike , to their first and last appearance . i knowe , there is some paine in death : but , withal i knowe , that i owe that paine with the vantage to my mother . who , as she endured as great paine , us euer woman did , to bring me into the world ▪ so must i endure some paine to rid my selfe of this painefull life , of the which i am as weary , a● a 〈◊〉 of his ●are . i shallneuer be truely merry , till that day of mi●th and releasement commeth . all ioy h●ere belowe is sinfull ; and almost all delights vnlaw 〈◊〉 according to that of austin ▪ 〈◊〉 l●titia est imp●●it a 〈◊〉 the ioy , saith he , of this age is nothing else bu● 〈◊〉 ●●punished . ye● will i not seeke to hasten the hour●● of my deare deliuery ; but will attend gods 〈◊〉 and 〈◊〉 of life as of a gift . if it will tarrie , i will not thrust it soorth of doors : if it make haste to be gone , i will not be he that shall intreate it to abide . the time i haue to liue , deuotion shall dispose of : and my chiefer pleasure shall bee in prayer . i will first pray for christs church militāt , that it would please him to shorten the time of her warfare , that so the time of her triumphing may approach . next of all , i will pray for all gods anointed , ouer what kingdomes , or nations , soeuer they bee placed ; and in particular ( as by the duty of a subiect i am bound ) for my gratious soueraigne , faiths great defender . thou ancient of daies , crown his dayes with happinesse : and as he raignes by thee ; so let him raigne for thee : and , while he defends thy truth , defend thou him from those porte-couteaux . for , in these treacherous times , it is to be feared , that his greatest enemies are those of his own● house . and , as for his succeeder in the throne , gratious god let him be successeful in al his approued proceedings : that so , succeeding ages may sing & say his praises . lord , shield him rather from secret flatterers , then from open enemies : and , hauing all things , let him not want this one ; a truth-teller . i will wish the same to him , which thomas walsing hamus reporteth of henry the fift : that as he is modest us 〈◊〉 so he may be magnanimus in actu . last of all , i will pray for my selfe ; that hee that made me , would vouchsafe to haue mercy vpon mee . thou , that art able to throw an angell down , ar● able to raise a sinner vp : lord , then , raise me , 〈◊〉 fal●e 〈◊〉 the gul●● of sin . thou into lambe of ood , which dyed●t once for the 〈◊〉 of the 〈…〉 mercy vpon me : and , seeing thou hast suffered for my wickednes , let not me suffer for it too , nor cry for my crying sinnes . lesus , at thy name my ●●ee shall bowe , my heart bend , and all my soule and body be transformed into reuerence . oh blessed , comfortable , allpromising nome ! in which , the olde age of new names , and ( if you will haue it so ) the newe age of olde names may be included christ●● ▪ 〈◊〉 origen , qui 〈◊〉 ill is or is , 〈◊〉 ap●d 〈…〉 christ , saith he , who is in those 〈…〉 of the earth , ●●en amongst the britannes . amen , lord iesus : and bee with vs still to the ends of the world . mercifull maister , let mee with my last gaspe pronounce in confidence those words of dying luther ; i haue serued thee , i haue belieued thee , and now i come to thee . and because there is no other way to come to thee but by death , lord let me expect death euery where , and alwaies ; not knowing where , or whē it will expect me ▪ and 〈◊〉 me thinke of that often , which i must doe once . blessed maister , my will is thine : but , if it bee thy blessed will , take me out of this age , before i bee aged : and let this corruption put-on incorruption , this mortalitie immortality , imperfectiō perfection ; and then this impotency shal see omnipotency ; this nothing all things . oh inconceiueable ioy , to behold the apostles , patriarks , and prophets , together with the kings of the earth , doing homage to the king of heauen and earth ! and till this ioyfull appointed time come , the greatest comfort i can yeeld my selfe and others , is an allusion which i tooke out of an 〈◊〉 french writer : to weer , that as god laboured six dayes , and rested the seuenth ; so man , after hee hath turmoiled himselfe through-out all the sex ages of the world , shall in the seuenth age repose himselfe in a better world . which , he that created the world , grant , for his sake that redeemed the world , amen . finis . notes, typically marginal, from the original text notes for div a12821-e300 iob. 31. 35. notes for div a12821-e820 sen epist . 62. sen. de benef . lib. 1. cap. 10 ambros . de poenit . lib. 1. cap. 34. i scalig. lib. 1. poetic . cap. 2 scal. lib. 6. poetic . pa. 800. 801. lip. cent . epist . 5● . mat. 27 24 athenaeus lib. 6 ibidem . ann●l . li. 1 mat. 23. 3 in alcor . turc . pag. 191. sen. de benef . li. ● cap. 34. a coward who ? mat. 5. 39. ●er●ins . gen. 2. 24 prou : 16 prou. 15 24 ▪ tacit. annal . lib. 14. sen. epist . 29. heb. 13. 8 iob. 36. 14. deut. 23. 18. ezech. 16. 33. prou. 22. 14. prou. 23. 17. prou. 26. 5 albert. mag. de mulier . fort . reuel . 14. iob. 31. 1 castilionaeus , in suo aulico . lib. 4 de ciuit . 15. 100. 23. bernha● . serm. 25 super canticum canticorum . deut. 28 53. mal. 3. 3 zach 5. 2. ier. 23. 20 1. tim●t . 6. 10. phil. 3. 19 lu. 12. 15 psal . 39. 6 eccl. 5. 9 mat. 18. 10. mat. 19 ▪ 8 wis . 7 sen. de beat . vita ▪ cap. vlt. sen. epist . 26. sen. epist . 7. 1. disser● . cap. 9. august . de ciu . cap. 19. sen. lib. 4. de ben . cap. 13. sen. epist . 58. serm. 1. mat. 10 34 & 35 de benif . lib. 4. cap. 26. & 27. lipsius in ex●mp . po . lib. 1. cap. 4. idem ibidem . luk. 1. luk. 1. mat. 3. v. 7 franc. de ver . con. par . 2. ca. 2 socr. in vita iul. baronius in paraenes . ad venet . pag. 9● colin . ●●ditionis . agust . de baptis . contra donat. lib. 2. cap. 20. acts. 17 22. auer . in 12. metaphysi . tacit. annal . lib. 14. ma. 20. 22 55. episto . cambdenus epist . ad lectorem . mat. 5. 19 1. ti. 3. 6 tert. de resur . carn . psal . 60. 1. 2. & 3. see the quotatiōs of monsieur du plessis vpon their thalmud , in his book entituled aduertissement aux iu●fs . in alcor . turc . tacit. hist . lib. 1. ecclesiastes . 12. 1. tacit. hist . lib. 1. iob. 17. 14. eccles. 1. august . in euang. seeun . lucam , serm . ●7 . mat. 10. 36 right thoughts in sad hours representing the comforts and the duties of good men under all their afflictions; and particularly, that one, the untimely death of children: in a sermon delivered at charls-town, new england; under a fresh experience of that calamity. mather, cotton, 1663-1728. 1689 approx. 79 kb of xml-encoded text transcribed from 32 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-07 (eebo-tcp phase 1). a50157 wing m1147 estc r220434 99831836 99831836 36303 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a50157) transcribed from: (early english books online ; image set 36303) images scanned from microfilm: (early english books, 1641-1700 ; 2128:4) right thoughts in sad hours representing the comforts and the duties of good men under all their afflictions; and particularly, that one, the untimely death of children: in a sermon delivered at charls-town, new england; under a fresh experience of that calamity. mather, cotton, 1663-1728. [6], 54, [2] p. printed by james astwood, london : 1689. dedication signed: c.m., i.e. cotton mather. the final leaf contains "extract of a letter", signed: e.t. extract of a letter. reproduction of the original in the union theological seminary, new york, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -17th century. consolation -sermons -early works to 1800. death -sermons -early works to 1800. 2003-02 tcp assigned for keying and markup 2003-03 aptara keyed and coded from proquest page images 2003-04 jennifer kietzman sampled and proofread 2003-04 jennifer kietzman text and markup reviewed and edited 2003-06 pfs batch review (qc) and xml conversion right thoughts in sad hours , representing the comforts and the duties of good ●en under all their afflictions ; and particularly , that one , the untimely death of children in a sermon delivered at charls-town , new-england ; under a fresh experience of that calamity . unto the upright there ariseth light in darkness . mercatur a est pauca amittere , ut majora lucreris . tertul. london , printed by iames astwood . 1689. to my very worthy friend , mr. s. s. ever honoured sir , the ensuing sermon , delivered in a neighbour-congregation , under afflicting impressions from the sudden death of an only child , with a bestowal of some correction and enlargement since upon it ; i know no fitter person than your self , to present unto ; your self , i say , who have had several infants carried hence unto the father of spirits , in the chariot of the same distemper that fetched mine away . books or thoughts on such a subject as that which is handled here , have been often offered by me unto others , that were mourners ; and being made a mourner my self , i thought it a fit occasion for me , to write as well as think more particularly , the things that may be serviceable to the sorrowful . nor have i many friends in this evil world , whose edification i can pursue with more alacrity and activity , by such pains as these , than yours . i have often felt the power , and almost as often the sweetness of that perswasion , my god will never hurt me . vnto your self , that i may recommend the entertainment of that comfort and co●dial , under the death of so many dear children as you have been call'd unto the resignation of , is the end of my putting these meditations into your hands . i cannot without some affection read gregory nazianzen , in his funeral oration on the death of his brother , giving this account of his aged and then living parents ; my father and mother , ( says he ) who are both lovers of their children , but more lovers of their saviour , after they had in spite of all the moths , and all the thieves , and all the devils too in this world , laid up in a better world , a rich inheritance for their children , they have now sent one of their sons before , to take possession of it . if your modesty and humility will not permit me to recite this as a charecter of , let me however propound it as an employment for your self , and your virtuous consort . you cannot use too much care to secure unto your children an inheritance among the saints in light ; and for those which are departed , you may be joyfully assured , that they are made partakers of that inheritance . what further possession of this waste wild america , the lord iesus may take yet before the time of the restitution of all things , we cannot positively say ; only we may probably hope , that he has a glorious interest shortly to be erected and maintained in these utmost parts of the earth . but this i am sure of , there are some rich plots of ground in this continent , which in the approaching day of god will yield no small sheaves of pure grain unto the almighty raiser of the dead . this last age has produced in these western indies , those dormitories , which are fill'd with precious dust , united unto the son of god. part of that honour able dust hath proceeded from your happy loins ; your deceased children are part of the turf , with which the lord iesus , as it were , takes a livery and seisin of this new world for himself . sir , be encouraged to go on , abounding in the work of the lord ; and go on , to believe it your felicity , that you shall go to your glorifi'd infants , and they shall not return unto you . with these testimonies of respct , i am , sir , your affectionate friend and servant , c. m. right thoughts in sad hours , gen. xlii . 36. me have ye bereaved of my children ; joseph is not , and simeon is not — all these things are against me . the common , but causeless mistake of pious men , under and about afflictions , is represented in these words ; of which words the venerable chrysostom in his ancient commentary on them , speaks truly , they are fit words to express the relenting bowels of a parent ; and yet we may without ill manners venture to add , the words do not altogether so well become the grace , the faith , the patience of a christian. in this book of the worlds beginning , which contains an admirable narrative of transactions for above three and twenty hundred years from the first dawn of time ; the revolutions which went over the patriarch iacob , are not the least spoken of by moses , the inspired historian ; and there are especially three travels of that renowned man , which the history of his life and death is elegantly woven into : the last of those journies was of near two hundred miles , namely from canaan unto goshen , occasioned by his son ioseph's advancement to be vice-roy of egypt , and the relief which that honourable vice-roy had provided against the sore famine then raging in the countries round about . this chapter entertains us with a very affecting story of some accidents preparatory thereunto ; a story , how the ten brethren of ioseph , by whose villany he had been spirited away into egypt , made their humble address unto him for corn , while his grandure and his policy concealed him from their knowledge : how by a contrivance he made one of them , simeon by name , a prisoner ; in the mean time obliging the rest to return with another brother of his , by name benjamin , who was by them left behind as the chief solace of their aged father , and the only remaining child of his deceased mother . old iacob was made acquainted with the true state of the case , and in this verse we have his grievous resentment of it . in this querimonious lamentation of the good old saint there are especially two things intimated : first , here seems to be a suspecting of his childrens wickedness ; his words are , me have ye bereaved of my children , joseph is not , simeon is not , and ye will take benjamin away . methinks the sorrow of his oppressed heart seems thus to vent it self , q. d. this is a strange , and a very sad thing ; i cannot trust you all together , but one or other of you , that you think i have a particular kindness for , must come short home . i am now confirmed in my doubts , that you were the wild-beasts , the unnatural tygres who tore my ioseph to pieces . i am not without my fears , that you are the iaylors , shall i say ? or the hangmen who have got my simeon out of the way . and i am jealous that you have some ill design upon my best darling benjamin too . never had any man such mishaps in his children , as your miserable father has . next , here seems to be a bewailing of his makers providence : his words are , all these things are against me . some render them , all these things are upon me , q. d. as for you , you make light of these matters , as if they were no concernment of yours : for my part , i feel them , they go very near to me . but our translation of it , seems more worthy of approbation and acceptation ; all these things are against me : and then this paraphrase will carry the sence of it , q. d. the things which have been my trouble , will be my ruine ; they are a sort of things which i cannot conceive any advantage to my self consulted in , or accruing by . when i look upon the dealings of the lord , i cannot but be full of awful apprehensions that i am utterly banished from the mercies of the lord ; these things render me an undone man. now , remember that the happy event proved him egregiously mistaken here ; ioseph is not , said he ; yet , he was , and his father had no cause to be sorry that he was what he was : simeon is not , said he ; yet he was , and his father might have been starved , if he had not been where he was . those things which he so fondly counted against him , were the very things that not only try'd his grace , but also sav'd his life . let us admit the deplored child himself , to correct the sad mistake ; he said afterwards in gen. 50. 20. god meant it unto good. the truth which from this mistake we may raise for a doctrine to be now insisted on , is therefore this : doctrine . the people of god are apt very frequently , but not a little wrongfully to conclude , that the afflictive dispensations of the most high towards them , are very highly to their prejudice , or but a little to their benefit . the propositions that may serve to state this truth distinctly in your thoughts , are such as these . proposition i. the people of god are sure to be exercised with afflictive dispensations of the most high towards them in the world. there is in every generation a remnant , a little little flock of men , who are effectually called from the vanities which the biggest part of perishing mankind is wofully drowned in , unto the service of the living god ; who have chosen god as their best good , and their last end ; chosen christ as their lord redeemer , and resolved to be for him and not for another . these renewed children of adam are the mystical children of israel ; they may with an eye to a spiritual relation , point at iacob , and say , a syrian ready to perish was my father . now these must even in a peculiar manner expect to be like their father iacob , who in the close of his days was forced to say , gen. 47. 9. evil have been the days of the years of my life . in every age and in every place , we may see the most high god afflicting of a iacob in his relations ; of them , some are churlish , others are profane , and others are taken away . we may behold the lord ●fflicting of an heman in his mind ; th● man complains , lord , why dost thou cast off my soul ? while i suffer thy terrors , i am distracted . we may behold the lord afflicting of a timothy in his body , he feels a weak stomack , with often infirmities . we may behold the lord afflicting of a lazarus in his estate , he is reduced unto beggery at the doors of a wicked belly-god . we may behold the lord afflicting of an elijah in his esteem , he is libelled as a seditions boutefeau , always troubling of his country . in a word , we may ordinarily behold a david , a iob , a paul , afflicted in all , or most of these regards . the christian that promises himself an immunity from afflictions in this evil world , is indeed a christian only in the italian , wicked , scoffing usage of the word , that is , a fool. it is one of the names put upon the people of god , in isa. 54. 11. o thou afflicted . nor can any particular believer escape this common lot : no , every one that is of israel , must look to say with israel , in psal. 129. 1. many a time have they afflicted me from my youth . indeed the people of god will at last arrive unto a quiet haven . — sedes ubi fata quietas ostendunt — [ or in a better dialect ] where all tears shall be wiped from their eyes : but where ? but when ? truly , this bliss-land is not on this side the water ; it is a land a far off , and we shall not see it , until we put a-shore on the land flowing with milk and honey , beyond the stars : we must sail through a turbid ocean full of horrible tempest , here , and , — vt fluctus fluctum sic luctus luctum — one wave will follow upon another , the last wave still seeming the tenth wave , untill we drop anchor within the vail of heaven it self . when the ancient martyr ignatius was brought to have his flesh torn from his bones , and his bones broken by the teeth of wild beasts , he uttered such a speech as that , o now i begin to be a christian ! thus our lord hath laid down this as the a b c of christianity , in matth. 16. 24. if any man will come after me , he must take up his cross , and follow me . this is the first lesson for a disciple in the school of the lord jesus , look for afflictions here ! the glorious god will lay over our shoulders that ragged piece of wood , a cross ; when once we are associated with his people , who all travel through the valley of baca , that is , of weeping , unto their everlasting happiness . this was the condition of our illustrious fore-runner ; he ran thrô a way all strow'd with briars and thorns , as it is said in luk. 24. 46. he must suffer , and enter into his glory ; and all his followers are to drink of his cup : we cannot escape treading in the bloody tracks which he hath left behind him ; we have received this warning from our lord himself , in ioh. 16. 33. in the world you shall have tribulation : we have received this witness from his apostles also , in act. 14. 22. through much tribulation we must enter into the kingdom of god ; and the experience of above five thousand years , hath now set a seal to that observation , in psal. 31. 19. many are the troubles of the righteous . question . but from whose hands do the afflictions of the lords people come ? this is that which we have said , they are the dispensations of the most high. indeed there may often be the hand of ioab in our afflictions , there may be the malice of satan and his instruments . those fierce natives of this dark climate will be often as thorns in the sides of the pilgrims , that are travelling to a better country . but still these rods are all in the hand of god : we are told in amos 3. 7. there is no such evil in the city , and the lord hath not done it . o that every man would always remember this , the griefs of thy heart are all ordered by that god by whom the hairs of thy head are all numbred . not so much as the tongue of a dog will ever stir against thee , unless managed by the hand of the lord. the king of assyria himself , by whom a vast part of mankind may be afflicted , is but a staff of indignation in that all disposing hand . proposition ii. the people of god are apt very frequently to conclude , that the afflictive dispensations of the most high towards them , are very highly to their prejudice . from the embittered heart of a iacob in his exercises , there is often sob'd that melancholy groan , all these things are against me . alas ! under affliction we can usually speak no other language but that in lam. 3. 1. i have seen affliction by the rod of gods wrath ; we see nothing but wrath and curse , and fiery vengeance dispensed unto us in our bitter things . question . whence do's this come to pass ? one reason of this misprision is ; the best people of god are not without bad remainders of flesh : now every affliction will grate hard upon that ; the galled flesh of afflicted men , cannot forbear that shreek , i am hurt . this flesh of ours will cloud our understandings , and beget in us very false conceptions of our sharp afflictions . the methods wherein the great god pursues our good , are very certain , and very glorious ; but they are also very obscure . silly shallow creatures , who dwell in houses of clay , cannot fathom the mysterious proceedings of the god whose way is in the deep , and whose iudgments are a great deep ; and when we go to contemplate these deep things , then our flesh offers unto us very injurious glasses to view them in ; listen to this misjudging flesh , and it will tell us , if thou dost not live surrounded with the pleasures , and riches , and honours of this world , and leave a good portion of them unto children of thy own ; when thy time shall come to dye , thou art a miserable man. the moan of iacob in our text is by some englished so , all these things are above me : truly , 't is above the reach , above the ken of our flesh to imagine , that what impairs our worldly greatness and glory , is no real detriment unto us ; our sense , our carnal perverse dim-sighted sense , will not easily make sence of that riddle , in iudg. 14. 14. out of the eater came forth meat . another reason of this error is ; the people of god have been guilty of much sin against god. in the dark doleful days of their unregeneracy , how many , how mighty , were our doings against the lord ! yea , and since the lord made us know wisdom in the hidden man ; how crooked , how faulty have our ways before him been ! the psalmist complained in psal. 49. 5. in the days of evil , the iniquity of my heels doth compass me about : our heels formerly have step'd awry into dirty iniquities , and those iniquities we have been ready to lay at our heels by our impenitent forgetfulness : but in our afflictions those iniquities rising as it were out of their grave , haunt us , dog us , and stare us full in the face ; our hearts now condemn us , and thereupon they likewise condemn god : we are prone to think that gods designs cannot be good , because we know that our deserts are very bad . sinful man will not quickly believe that word of the lord , my thoughts are not as your thoughts : hence our own first misgiving , and then misjudging hearts will in affliction say , now i feel the wounds of an enemy : it is not possible that i should suffer these terrible things from one who is the god of my salvation ; the lord proceeds to afflict me thus , because he intends to destroy me for ever . when once a thinking man comes to say , god is angry , he will soon add , i am undone . a third reason ( to say no more ) of it , is ; the devil of hell often falls upon the people of god in their afflictions , that soul fiend falls foul on them , when he has them thus at a disadvantage . the powers of darkness take the hours of darkness therein to make their assaults on the faith of them that they would annoy . the accuser of men to god , is also an accuser of god to men ; and when it is a gloomy time without them , then will satan suggest within them , terribilia de deo , very frightful visions of their almighty saviour ; he will pour in upon them those things which are call'd , in eph. 6. 16. the fiery darts of the wicked one : he would have us entertain hard and hellish thoughts of that god , whose mercy endureth for ever : hence he will be still telling of us , god counts thee for his enemy , and thy god hath forgotten thee , and the mercy of the lord is clean gone from thee for ever ; thou art before thy maker as a vessel wherein he will have no pleasure for evermore ; he will undo thee before he has done with thee . now , what is the result of all this ? alas ! the people of god now frequently have cause to give that mean , that shameful , that pitiful account of themselves , in psal. 77. 2. in the day of my trouble , my soul refused to be comforted . proposition iii. the people of god conclude not a little wrongfully , when they think his afflictive dispensations to be but a little for their benefit . when iacob would surmise , all these things are against me , it might have been reply'd upon him , no , you are greatly deceived , you and yours must have perished , if these things had not happened . when the afflicted people of god cry out , vndone ! vndone ! they have cause to eat that word , and rather to say , periissem nisi periissem , i had been quite undone , if i had not been thus undone . instead of concluding , all these things are against me , we do much wrong , if we do not admit that thought , in rom. 8. 28. all things shall work together for good . question . how do's this appear ? one piece of injustice attending of that conclusion is ; there is a wrong thereby done to the kindness of god. with such a clap of thunder as this may the lord reprove your hard opinion of him , you think worse of me than i deserve ! our good god hath assured us , in rev. 3. 19. whom i love , i rebuke and chasten ; why then shall we contradict him with such a vain imagination as this , i am rebuked only that i may be ruined , i am chastened only because i am abhorred by the lord ? another injustice expressed in that conclusion is ; there is thereby a wrong done to the wisdom of god. they of old reflected hard , when they said , can any good thing come out of nazareth ? thus do they that say , can any good thing come out of affliction ? well , and i pray , why not ? what should hinder good from coming out of that grievous thing ? is it impossible unto that god , who is wise in counsel , and wonderful in working ? we are informed in 1 pet. 1. 6. it is only if need be , that we are brought into heaviness : the lord would not let one affliction give thee any trouble , if some occasion did not call for it , if much advantage did not come by it . one more evidence of vnreasonableness in this conclusion is , the people of god at the period of their afflictions , will themselves confess , this conclusion to have been vnreasonable . what our lord said unto the inquisitive peter , the same he says unto the afflicted christian , what i do , thou knowest not now , but thou shalt know hereafter : verily , when we do hereafter know , how god has at once afflicted us and amended us , then we shall say , he hath done all things well . when we have got through the black vallies , out on the other side , then we shall see what now we will hardly believe , then we see that the thoughts of god about us were thoughts of good and not of evil ; then we see that the aims of god were to do us good in the latter end ; then do our triumphing souls declare as in psal. 119. 71. it is good for me , that i have been afflicted . nothing is more common than to hear a christian after many afflictions professing , i could not have been well without any one of all my afflictions , i had want of them all , i have good by them all : how much more will the beauty and benefit of all our afflictions be thankfully acknowledged by us in the land of light , where every labyrinth of providence will be explained ; for every one of our afflictions in this , we shall return a million of hallelujahs in another and a better world. the improvement of these things remains . vse . and now let these things incourage the people of the saints of the most high , unto a due faith and patience under the afflictive dispensations , which their heavenly father tries them with . christians , under all your afflictions , labour to say stedfastly , to say joyfully , not , all these things are against me , but rather , thanks be to god for his unspeakable gifts . the language that best befits us under our afflictions is that , the frequent using of which gave unto a famous jewish rabbi the name of rabbi ganizoth ; namely , this affliction was for my good ; and this too , and this too . i am this day visited my self with the sudden death of a dear and only child : permit me to endeavour your edification , for you all have been and may be under some affliction , and most of you under such affliction ; let me do it by tendering unto you such considerations as i would this day quiet my own tempestuous rebellious heart withal . as our lord jesus christ himself was tempted for this cause in part , that he might know how to succour the tempted ; thus the frail men whom he employes , for this , among other that are worse causes , are afflicted , even that they may more feelingly speak a word in season unto others in affliction too . ¶ there is first a general and then a special case , which the following part of my discourse must apply it self unto . the general case . the more general exhortation to be now urged , is ; let us under no affliction whatsoever , be discomposed with any apprehension , as if it were utterly against us . i am speaking to many children of iacob that are children of affliction ; some of us are lamenting over our broken estates , like naomi , in ruth 1. 21. saying , i was full , but i am become empty . some of us are lamenting over our blasted credits , like david , in psal. 69. 20. saying , reproach hath broken my heart ; and there are with us those who are weeping over their dead children , like the distressed women of bethlehom , in matth. 2. 18. weeping for their children , and not willing to be comforted , because they are not : and many more such griefs are the minds of devout persons among us wounded with . that which iacob sigh'd over his ioseph and simeon , is by multitudes mourned over their other enjoyments also . an ezekiel , as in ezek. 24. 16. sighs over the desire of his eyes , she is not ! a widow of one of the sons of the prophets , as in 2 king 4. 1. sighs , my husband is not . an isaac , as in gen. 24. 67. may sigh over his mother , she is not . an israel , as in gen. 35. 29. may sigh over his father , he is not . and if a ionah have had any gourd which he has taken much contentment in , he too , as in ion. 4. 8. is made to sigh , it is not . but that which puts a sting into all these afflictions , is , that the afflicted say , all these things are against me . now , o that there may be laid upon the thus talking sorrow a charge of silence ; eternal silence unto thee now , o thou inordinate passion , before the lord. let this be as a word upon the wheels , running into the very souls of them that are of an heavy heart . be entreated , o afflicted christians , to say no more , all these things are against me . no , be comforted ; be refreshed with sentiments that are quite contrary thereunto . in your most cloudy hours , o strive to say with him in psal. 94. 19. in the multitude of my thoughts within me , o lord , thy comforts delight my soul. comforts . it is the advice of the wise man , in eccl. 7. 14. in the day of adversity consider : now there are these comfortable things , which it is fit for you to consider in this day of your adversity ; let me advise you with some good and comfortable words . consider first , those very things which your affliction lies in the absence of , might for ought you can say , be very much unto your prejudice . that very ioseph , that very simeon , that very benjamin , which you are afflicted for the want of , might do you more hurt than good. even in outward respects , you canot determine what is best for you : it were as much arrogance in you to direct the providence of god , as it was blasphemy in the well-known prince to correct the creation of god , when he said , had i been by at the making of the world , i could have shown how some things might have been better done . perhaps you are afflicted , because your possessions about you are diminished ; but have you not read in eccl. 5. 13. of riches kept to the hurt of the owners : many a mans cash has been his crime ; his house has cost him his head , by his land he has forfeited his life ; the poor heathen of old , cursing of his enemy , wished that he might be a rich man. perhaps you are afflicted because of a little mud thrown upon your reputations ; but have you not read in prov. 27. 14. how pernicious a thing it is to have too much applause in the world ? to be too well spoken of , procures that envy , before which , who can stand ? the breath in the trumpet of fame not rarely carries a plague , and a bane to them whose names it founds . it may be , your affliction is the loss of children ; well , have you not read such a message sent to a godly man , as that in 1 sam. 2. 33. the son of thine , whom i shall not cut off , shall be to consume thine eyes , and to grieve thine heart . t is possible , that if thy child had liv'd , it might have made thee , the father of a fool , or ( that i may speak to the sex that is most unable to bear this trial ) the mother of a shame . it is a very ordinary thing for one living child to occasion more trouble than seven dead ones . however , in spiritual regards , you may be exceedingly harmed by the secular delights which you desire ; you may have cause to rue what you wish , because it may prove an idol which will render your souls like the barren heath in the wilderness before the lord. we do very childishly often cry for a knife that would cut the fingers of our own souls ; we pant after those things which may be to our souls as bad as drink to the thirsty craving man in a dropsie . it was the very direful calamity of the ancient israelites , in psal. 105. 15. the lord gave them their requests , but sent leanness into their soul. a lean soul , a wretched soul , a soul pining away in its iniquities , is oftentimes the effect of those fine things which we dote upon . it is a blasted banned soul that sets up a creature in the room , the throne of the great god , that gives unto a creature those loves and those cares which are due unto the great god alone : such idolatry the soul is too frequently by prosperity seduc'd unto . we are told in prov. 1. 32. the prosperity of fools destroys them ; many a fool is thus destroy'd ! o fearful case ! a full table , and a lean soul ! a big title , and a lean soul ! a numerous posterity , and a soul e'n like the kine in pharaohs dream ! madness is in our hearts if we tremble not at this , soul-calamities are sore calamities . consider next , the benefit which the lord intends you by your afflictions , is really very great and glorious . the sweet influences which your afflictions are like to have upon you , who can enough describe ? if you lose a ioseph , or a simeon , or a benjamin , behold these are spiritual blessings in heavenly things , with which god will abundantly make up your loss . that very rule which the lord has given us about the nurture of our children , he observes in the discipline of his own ; we are under our heavenly fathers executions of that rule , even then when the death of our children is the affliction under which we labour , prov. 23. 14. thou shalt beat thy child with the rod , and shalt deliver his soul from hell. in this world you are like to be much the wiser and much the better for your afflictions , and much the more blessed for them in the other world for evermore . what ? and are these things against you ? god forbid you should imagine so . i. those things which you conclude to be against you , are the things , by which the most high designs to promote your knowledge . it is affirmed in psal. 94. 12. that those whom god chastens , he also teaches out of his law. the almighty is now but putting of you to school , and [ schola crucis est schola lucis ; ] you are in a school where the lord will have you to learn many very notable and surprizing lessons : god will have afflictions to be the clay and spittle that shall open those eyes which sin hath blinded ; horrible cataracts have seized those eyes , which are by these means removed ; the physician recites to you the names of some bitter herbs , which the eye-sight is relieved by . we are indeed all of us a sort of creatures which can see best in the dark ; it was the aphorism of solomon the wise , in prov. 29. 15. the rod and correction give wisdom . it usually comes to pass that correction and instruction go together . you shall find that ii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that quae nocent docent , that maturant aspera mentem , and that vexatio dat intellectum ; or as the proverb of the ancients hath it , in adversity men find eyes . you shall now know more ; but hear of what : § . the lord resolves to make you know more , first of himself : we have been miserably deficient in the knowledge of god , ( we may say of our selves , as paul of some ) we may speak it unto our shame ; our ignorance of god hath been the cause of ours sins ; heu ! prima haec scelerum causa est mortalibus aegris naturam nescire dei — and our knowledge of god will be the effect of our sorrows for them : the lord is carrying of you into the clifts of a cragged rock , and it is to make the glory of his attributes pass before you . when iob had gone through his weary months , he then said unto the lord , as in iob. 42. 5. now mine eye sees thee ! it is by affliction that we are brought to see the soveraignty of god , and to lie before him as clay in the hand of the potter ; to see the righteousness of god , and to own that he punisheth us far less than our iniquities deserve ; to see the holiness of god , and to reverence him as one that is of purer eyes than to behold evil ; to see the power of god , and to think , that nothing is too hard for the lord ; to see the goodness of god , and to find him a rewarder of them that diligently seek him ; in a word , a little more affliction will bring thee to say , lord , i know thy name , and i will put my trust in thee . § . the lord resolves to make you know more , secondly , of his son : what are all those afflictions that make you groan ? truly , they are a few chips and splinters of a redeemers cross : they are , as 't is said , in col. 1. 24. that which is behind of the afflictions of christ ; some vinegar and gall was left by him for us to pledge him by tasting of : god will thereby make you sensible a little of the agonies and anguishes that made him to roar , when there were laid on him the iniquities of us all . we were never yet enough affected with the kindness of our lord jesus in the dark doleful day , when he endured the cross , despising the shame which was due unto us all . art thou poor ? god will have thee call to mind the poverty which thy redeemer underwent for thy sake , the poverty which when our lord inventoried his estate , rendred the sum total of it only this , the son of man hath not where to lay his head. art thou pained ? god will have thee mindful of the strong pains which thy redeemer felt , when his flesh was torn from his bones , when from head to foot bloody wounds and stripes and stabs were to be seen upon him . art thou fearful ? god will have thee bear in mind , the horrible consternation which caused thy redeemer to sweat clots of blood , tho' in a cold night he were groveling on the cold ground . art thou disgraced ? god will have thee mindful of the ignominy cast upon thy saviour , when he was used as a traytor , as all that was vile , and when the basest fellow in the city was counted a better man than he . do thy friends deal unworthily ? thou shalt then learn what the exercise of thy redeemer was , when even those of his own family , all forsook him and fled : these things affliction will make us thoughtful of , and thankful for : and as the kindness of a iesus , so the value of a iesus , comes to be duly rated by such means as these . the afflicted man is driven to call every creature , a lying vanity , and from hence he comes to call a christ , the pearl of great price : it hath been said , vnto you that are believers he is precious ; we may add , he is precious to you that are afflicted also . the afflicted man finds that gold it self will do him no good ; whereupon a saviour becomes more desirable than whole mountains of ophirs gold unto him . § . the lord resolves to make you know more , thirdly , of his word . there is a glorious letter which the god of heaven , hath sent from the third heaven unto the children of men. foolish man often throws it by like wast-paper , until affliction puts him upon the due , the diligent study of it . david that had a lesser bible than we , could say in psal. 119. 23. princes did sit and speak against me ; but what was the issue of the affliction which the calumny and obloquy of his persecutors gave unto him ? it follows , thy servant did meditate on thy statutes . bad weather in the world makes afflicted men to keep their eyes much upon the light shining in a dark place unto them . to meditate on a fit portion of the bible , dwelling on every verse , till at least one observation and one supplication be drawn from it ; hath not seldomer been the ease , than it hath been the work of afflicted men : and god will hereby help you , as to a better relish of , so to a fuller comment on these miraculous lines than once you had : the bitter tang of afflictions will bring you to a better taste of that book , whereof the psalmist could say , how sweet are thy words unto my taste ! a leaf of the bible appears ( as to luther ) not to be parted withall for all this whole world ; chiefly unto those whom affliction hath convinced of the vanity and vexation here . but this is not all ; the best expositors of not a few assertions in the bible are some sore afflictions in the world. the stars and the scriptures are seen best in a frosty night . the mysteries of a well-ordered covenant , the maeanders of a deceitful heart , the worth and use of great and precious promises , you will best understand in your afflicted hours . adversity makes a verse of scripture to be not like a verse of ovid , as it often is to them that are not in trouble as other men . § the lord resolves to make you know more , fourthly , of your selves . the golden rule , know thy self , is that which our god will have us learn , while we feel his rod. a wound will convince an emperour that he is a man. it was said unto israel in deut. 8. 2. the lord humbled them , that what was in their hearts might be known : god will have us to see our own follies and be ashamed . god will have us to see our own graces and be refreshed ; and in the furnace of affliction we must undergo a fiery tryal in order thereunto . scilicet ut fulvum spectatur in ignibus aurum — under affliction , as god will bring you to say of your selves , i have perverted that which is right , so he will find occasion for you to hear him saying to you , now i know that thou fearest me . § . but where shall i stop ? about the advancements of sight procured by affliction , i may say as about the instances of faith , it is said by the apostle , the time would fail me to mention them : yet let me briefly add ; by the afflictions whereof you complain , god will bring you to know what sin is . you that formerly counted stollen waters are sweet , shall now see sin in a truer uglier dress ; you shall see that it is as in ier. 44. 4. the abominable thing , which i hate , saith the lord. god will also bring you to know what religion is : you that sometimes have said , it is in vain to serve the lord , shall now be reduced unto better sentiments ; you will soon believe that in psal. 111. 10. the fear of the lord is the beginning of wisdom . finally , god will bring you to know what all sublunary things are . you have had your too high thoughts in your good times ; then your song was , my mountain is made strong . god will now show you what creatures are , and give you cause to say of them , they are all physicians of no value , and they are broken cisterns that can hold no water . well then ; say not , all these things are against me : it is a matchless priviledge to be thus taught of god. we are told in eccl. 1. 18. he that increaseth knowledge , increaseth sorrow : behold , we may invert the words , and not injure the truth , increase of sorrow brings increase of knowledge with it . ii those things which you conclude to be against you , are the things by which the most high designs to promote your vertue also . the interest of holiness will be marvellously befriended in your souls and lives , by the influence of affliction ; we are told in heb. 12. 10. that god chastens us , to make us partakers of his holiness ; that holiness which he does like , and which is like to himself : these three will the holy effects of your affliction be . § . your afflictions will , first , help your disorders . your souls are depraved with , or exposed to dangerous deadly disorders and distempers : by afflictions your heavenly father will prevent them ; by afflictions he will redress them . what are you afflicted for ? see a short and a sweet account given of this physick , in isa. 27. 9. by this the iniquity of jacob shall be purged , and all the fruit shall be to take away his sin. the first ways of david were his best ways . why so ? truly , it was because the first days of david were his worst days : he doth himself assign this reason of it , psal. 119. 67. before i was afflicted i went astray , but now i have kept thy word . usually men sin least when they suffer most . god will have thy ways too to be good ways ; they shall therefore be ways hedg'd with thorns , that thy soul may not step awry : thy way must be incommoded by thorns , that it may not be over-run with weeds . there are great sins which thy wild lusts would hurry thee on unto ; there is a madness in thy heart that would produce all manner of mischief in thy life , if restraint be not laid upon it ; now the iron chains of affliction are clapt upon thee to keep thee from thy exorbitancies . what is said concerning the good subjects of the ancient typical , antiochal perfecution , in dan. 11. 35. is to be said concerning the good subjects of any affliction whatsoever , they are purged and made white thereby . this more generally ; but more particularly , i would add : § . again , your affictions will wean your afflections from the wrong objects of them . god will have you to look upon all things here below with such affections as david had for a kingdom in an exile , and to say , i am as a weaned child . to this end the lord by afflictions layes wormwood on the breasts which you have hung too much upon . he will cause creatures to be our grief that they may not be our god. tertullian said very true of idolatry , it is praecipuum crimen humani generis , the grand crime of mankind : affliction mortifies that rebellion ; therefore , david , are thy children cut off : therefore , iacob , is the wife of thy bosom snatched out of it ; therefore , hezekiah , is thy treasure blasted and wasted : it is that idolatrous affections may be recalled . § . once more ; both your graces and your duties will be quickened by your afflictions . afflictions will prove the weights by the hanging whereof upon you , you shall more flourish like palm-trees in the court-yards of the lord : afflictions will be the feet which by treading upon you , will make you as the chamomil , to grow the more . afflictions will be the fires , which like viols , you shall make the better musick by being disposed near unto : afflictions will be the spurs which shall cause you to mend your pace in running the race which is set before you . afflictions — but room for enlargement is denyed — in short ; god by afflictions is as it were pounding or grinding of his rare spices in your souls , the scent of them will now become very fragrant , very glorious . we have heard in eccl. 7. 3. by the sadness of the countenance , the heart is made better : god will make that heart of thine very serious , very circumspect , very spiritual , and very heavenly by the afflictions which thou art prone to quarrel at . o'then say not , all these things are against me ; the price of these things is above rubies . well faith the sentence of the ancient , o servum illum beatum , cujus emendationi deus instat , & cut dignatur ( sic ) irasci . iii. the most high designs likewise by the afflictions to promote your heaven for ever more . the speech of the apostle to this purpose is very emphatical , 2 cor. 4. 17. our light affliction here , which is but for a moment , works for us a far more exceeding and eternal weight of glory . o surprizing connexion ! light afflictions work a weight of glory ! afflictions for a moment work a glory eternal ; and this glory shall be a far more exceeding glory ; or , as the original intimates , a glory which no hyperbole upon hyperbole can give a too glorious character of ! your afflictions do prepare you for , tho' they do not purchase for you , the glories of the world to come . the hebrew word for glory signifies the same that your own sense of affliction feels , a weighty thing . well , from the one weight you shall pass to the other . your crown of thorns will shortly be turned into a crown of glory ; a weighty , a massy , a never-fading crown . a roman emperour once rewarded one that wore an iron chain in a prison for his sake , with a golden chain as heavy in a preferment afterward : such , and more than such at last will be thy felicity . art thou afflicted ? be assured , — dolor hic tibi proder it olim . after thy sowing time in tears , thou shalt have a reaping time in ioy ; after thy bread of adversity , thou shalt come to eat of the tree of life in the midst of the paradise of god ; after thy water of affliction , thou shalt come to drink of the river of pleasures at gods right hand for evermore . let me say to thee as the martyr to his friend , thy affliction will scour and rub thee bright , that thou mayst be fit to be set upon an high shelf in heaven for ever : or , let me say to thee as the martyr to himself , hold out faith and patience , heaven will quickly make amends for all . thou shalt have the more of heaven for all thy past heaviness ; thou shalt e're long be received into the place of rest , and there all thy former difficulties will but sweeten the times of refreshing which now come from the presence of the lord. say now , o believer , are all these things against thee ? o what things can be for thy good , if these are not so ? sit down then , and whatever thy afflictions are , let these words of the lord jesus al-lay thy storms . do not now practically say , these consolations of god are small : behold , thou art furnished with strong consolations . counsels . but that you may be able to apply these consolations unto good purpose , under affliction there are some counsels to be set before you . in so many scriptures you shall therefore have so many counsels ; they will be both best received and best remembred if they come unto you with a , thus saith the lord. the first counsel proper for you , is intimated in eph. 1. 3. blessed be the god and father of our lord iesus christ , who hath blessed us with all spiritual blessings in heavenly matters in christ. count spiritual blessings the most desirable blessings . a sufferer should be a solomon ; under affliction be of his temper who in 2 chron. 1. 5. counted wisdom preferrable to riches and honours and life it self . count an acquaintance with god , that thing by which good will come unto you ; then you will not count afflictions from god , the thing which is against you . on one side , be sure to judge so , if i lose in temporals and get in spirituals , i am an abundant gainer . be sure to judge so on the other side , if i lose in spirituals and get in temporals , it certainly fares very ill with me . souls , let sin be the only thing of which you will absolutely say , it is against me : but of every thing which makes you more conformed unto jesus christ , say , this is for me : o say , this is all my salvation , and all my desire . the second counsel pertaining to you , is expressed in jam. 5. 13. is any among you afflicted ? let him pray . a time of affliction should be a time of supplication . it was the precept of a good god , in psal. 50. 15. call upon me in the day of trouble : and it was the purpose of a good man , in psal. 86. 7. lord , in the day of my trouble , i will call upon thee . has any remarkable affliction befallen thee ? i would seriously ask , was not the spirit of prayer abated in thee before that affliction came ? let me then a little alter the words of deborah , and say , awake , awake , o soul , awake , awake , and utter a prayer . the title of the hundred and second psalm showes the duty of all afflicted men ; there should be , a prayer made by the afflicted when he is overwhelmed , and he should pour out his complaint before the lord. it was a very wise proposal of eliphaz , in iob 5. 6 , 8. affliction comes not forth of the dust , nor doth trouble spring out of the ground : it may be thou hast lost a desirable piece of dust , it may be one of thy delights is put into the ground : o look up , look above chance , look beyond all second causes : 't is added , i would seek unto god ; the most advisable thing in the world ! we are in affliction prone to make sad complaints unto our fellow-worms ; unto them we say , o my dead infant ! or , o my lost estate ! but iob found cause to say , in ch . 21. 4. is my complaint to man ? if it were so , why should not my spirit be troubled ? then let us not keep saying , have pity on me , o ye my friends : but instead thereof let us be saying , the lord be merciful unto me a sinner ! do's not thy affliction put thee upon more prayer than thou didst use before ? it is a sad sign that the sower cup arrives unto thee , spiced with the dreadful vengeance of god upon thy soul. an affliction will neither come in mercy , nor go in mercy , if much prayer do not accompany it . in affliction , pray much . as soon as ever any affliction befalls us , the first thing we do , should be to fall down upon our knees , to cry mightily unto the lord that his grace may be sufficient for us . and still , as long as gods hand is lying in tryals upon us , our hand should be lifted in prayers unto god. we should pray that our affliction may be moderated , that our affliction may be sanctified , that our affliction may be removed . the pious hannah of old found prayer to be an heart-ease . let this be your good character , your good carriage , lord , in trouble have they visited thee , and poured out a prayer when thy chastening was upon them . the third counsel which you are to follow , is declared in job 34. 31. surely , it is meet to be said unto god , i have born chastisement , i will not offend any more . repentance of sin should be the effect of affliction on men. the end of every affiction in sum , is the same that the end of every mercy is ; we may say of it , as in rom. 2. 4. o man , it leads thee to repentance . god spoke by his ten iudgments unto egypt , as well as by his ten commandments unto israel . every affliction cries this in our ears , o repent , reform , return to him that smites thee . we read of a gracious person , who upon having a child taken away by death , said in 1 king. 17. 18. my sins are brought unto remembrance . this is that which perhaps all thy sickness , all thy reproach , all thy poverty , and all thy bereavments are sent upon ; god would have thee to remember some sin with grief and shame , and wherein thou hast done iniquity , to do it no more . it was a black brand set upon a bad man , in 2 chron. 28. 22. in the time of his distress , did he trespass yet more against the lord. shall god prune thee and cut thee , and no good fruit be found upon thee after all ? shall god prick thee and lance thee , and all thy bad blood be still running in thy veins ? then indeed , these things are against thee . ieroboam's withered hand was against him , because it rectify'd not his naughty heart . there hardly ever was a more lamentable sight in this world , than , a thief on a cross continuing to dishonour the lord iesus christ. art thou afflicted ? then take the course which the church propounded in lam. 3. 40. let us search and try our ways . o now , first petition thy god ; lord , shew me wherefore thou contendest with me ! and then examine thy self , wherein have i transgressed and exceeded ? endeavour to find out what controversie there may be between god and thee ; let thy impartial conscience , the preacher in thy bosom , inform thee , whether thou hast not overvalued , or vndervalued the things which thy affliction is in the privation of ; whether thou hast not injuriously procured unto some other person , an affliction like that which thou thy self now smartest under ; or whether no circumstance of thy affliction , as the time of it , the place of it , do loudly proclaim gods quarrel in it . enquire thus , and immediately comply with what the lord shall require . let thy dead friends cause thee to repent of thy dead works ; thou mournest over a lost child , or a lost name ; o be concerned about a lost soul that is loding in thee . ask thy felf , what have my past behaviours been ? and ask , what should my future deportment be ? bewail now , and amend all thy miscarriages in the sight of god. we are very ready to fall out with creatures when any thing happens amiss unto us : but o spend all thy passion and all thy indignation here . thou mayst look upon thy sins , and curse them as the authors of all thy sorrows . o look upon sin and say , have i found thee , o mine enemy ; man , loath now , and leave every sin. 't was that sin that kill'd thy child ; 't was that sin that burnt thy house , that sunk thy ship , that robb'd thee of thy delights : never after this be at peace with that mischievous monster , sin. the fourth counsel , big with which every affliction saith unto us , as eliud unto eglon , i have a message to thee from god ; we have specify'd in job . 13. 15. tho' he slay me , yet will i trust in him . an holy resolution for god is to be maintained under every afflicition from god. afflictions will not be against us , if we resolve under them to be still for him from whom they come . to lay aside no devotions for all afflictions , to serve a smiting god as well as a smiling god , to seek a god that is frowning on us , as well as a god that is owning of us , this will argue , an israelite indeed . we should after all our afflictions be still able to make that appeal unto the lord , in the psal. 44. 17 , 18. all this is come upon us , yet have we not forgotten thee , o lord. resolve never to renounce the truths of god , resolve never to desert the ways of god , whatever your afflictions are ; still , with full purpose of heart cleave unto the lord. in resolutions for god , o be like an iron pillar , and a brasen wall , that cannot be prevailed against . resolve to be holy tho' the wrath of man would molest you for it . suppose a wicked world should abuse you and oppress you , yet say with ioshua , i and my house will serve the lord. continue sacrificing to , and pleasing of your god tho' cains bloody club should be cudgelling of you . resolve to be holy , tho' the hand of god should distress you in it . when you feel the discouragements of the narrow way , still say with paul , none of these things move me . suppose god should inflict the stroke of his displeasure on your outward man , still say , tho' my life should be continually worn away with pining sickness , yet to me to live it shall be christ. still say , tho' my name should in the reproach of the drunkard have cart-loads of mud thrown upon it , yet will i labour all i can to honour the name of god. still say , tho' i am reduced to be among the poor in this world , yet will i study to be rich in good works . and still say , tho' i cannot have my children like olive-plants about my table , yet will endeavour to be my self a dutiful child of god , and as a fruitful olive-tree in the courts of the lord. once more ; suppose god should withdraw the light of his countenance from your inward man ; still say , the lord shall be my god , my god , even when he forsaketh me . still say , i will fear the lord and obey his voice , tho i walk in darkness , and shall see no light. happy is the afflicted man , that is a thus resolved man. the followers of these counsels may boldly and safely lay claim to all the comforts which have this day been set before the heirs of consolation . the special case . but there is a more special exhortation to be pressed , which may give a period unto this discourse . let not the loss of children particularly , as a thing against us , cause in us any irregular discomposures . the loss of children , did i say ? nay , let me recal so harsh a word ; the catachresis is a little too hard for the language of a christian. the children which we count lost , are not so . the death of our children is not the loss of our children ; when all the losses of iob were made up with doublings , yet the number of his children need not be doubled , in the restoration . our children are not lost , but given back , they are not lost , but sent before . in such a dialect have the sager heathen sometimes talked of this affliction ; and shall the professors of christianity , with bitter groans enter this among their losses , my children are dead ! o tell it not at athens , publish it not at rome ; lest the heathen philosophers hiss at our weakness , at our folly ! well , this is the calamity which many of you at some time or other have experience of ; the death of children , this is a thing which the children of iacob seldome escape a resemblance of their father in . many carry themselves under the tryal , as if , a death of vertue , yea as if , a death of reason , had therewithal befallen them ; but recollect your selves , o dejected christians , and be not like them that mourn without hope this day . let bereaved parents be yet believing parents ; the voice of the great god that formed all things is unto them that in ier. 31. 16. refrain thy voice from weeping , and thine eyes from tears , for thy work shall be rewarded , saith the lord. let the thoughts which have been this day tendered unto our improvement , gloriously compose and settle our royled minds under this affliction . let us not say , this thing is against us ; but let us say , the lord that hath given hath also taken away , blessed be the name of the lord. it is indeed very true , that this affliction is none of the most easie to be born ; the heart of a parent will have peculiar passions working in it , and racking of it , at such a time as this . thô there be greater sorrows than those with which we follow a child unto the grave ; i bless god , it is a more bitter thing to say , my sin is mighty , or to say , my soul is guilty , than it is to say , my child is dead ; that moan , i have pierced my saviour , is more heart-wounding than to mourn as one mourneth for a first-born . yet few outward earthly anguishes are equal unto these . the dying of a child is like the tearing off a limb , unto us . but , o remember , that if ever we had any grace in our souls , we have e're this willingly pluck'd out a right eye , and cut off a right hand , for the sake of god. why should we not then at the call of god readily part with a limb , and leave him room to say , now i know that thou fearest me , because thou hast not withheld thy child when i called for it ! it was from god that we did receive those dear pledges our children , and it is to god that we return them . we cannot quarrel with our god , if about those loans he say unto us , give them up , you have had them long enough ! we knew what they were , when first we took them into our arms : we knew that they were potsherds , that they were mortals , that the worms which usually do kill them , or at least will eat them , are but their names-sakes , and that a dead child is a sight no more surprizing than a broken pitcher , or a blasted flower . but we did not , we do not know , what they might be , in case they were continued among the living on the earth . we cannot tell whether our sons would prove as plants grown up in their youth , and our daughters as corner-stones polished after the similitude of a palace ; or , whether our sons might not , like isaac's son , do those things that would be a grief of mind unto us , and our daughters like iephta's daughter , be of them that trouble us . christians , let us be content that our wise and good god should carve our portion for us ; he will appoint us none but a goodly heritage . our temptation is no more than what is common to men , yea , and to good men. the biggest part of those humane spirits that are now beholding the face of god in glory , are such as dwelt in the children of pious people , departed in their infancy . and what have we to say , why we should not undergo it as well as they ! was the infant whose decease we do deplore , one that was very pretty , one that had pretty features , pretty speeches , pretty actions ? well , at the resurrection of the iust we shall see the dear lambs again ; the lord jesus will deal with our dead children as the prophets ▪ elijah and elisha did by those whom they raised of old ; he will bring them to us , recovered from the pale jaws of death ; and how amiable , how beautiful , how comely they will then be , no tongue is able to express , or heart conceive . tho' their beauty do consume in the grave , yet it shall be restored , it shall be advanced , when they shall put off their bed-cloths in the morning of the day of god. again , was the infant now lamented , very suddenly snatch'd away ? and perhaps awfully too ! not meerly by a convulsion , but by scalding , by burning , by drowning , by shooting , by stabbing , or by some unusual harm ? truly , it is often so , that the quicker the death , the better . it is more desirable for our children to feel but a few minutes of pain , than it is for them to lye groaning in those exquisite agonies which would cause us even our selves to wish that the lord would take them out of their misery . as for any more grievous and signal circumstance attending of our dying children , our best course will be to have it said of us , they ceased , saying , the will of the lord be done ! as the love or wrath of god is not certainly declared in , so , our grief before him should not be too much augmented by such things as these . and it is a favour , if so much as one of our children be left alive unto us . let not the sense of one trouble swallow up the sense of a thousand mercies . the mother from whom a violent death has taken one of her two children , may immediately embrace the other and say , blessed be god that has left me this ! but once more , is the gone infant an only child ? are we now ready to sigh , all is gone ! nay , thou hast but a poor all , if this were all. i hope , thy only child is not thy only ioy. if thou hast ever passed through the new birth , the sense of thy soul is , one iesus is worth ten children ; yea , one christ is worth ten worlds . what tho' all thy candles are put out ! the sun , the sun of righteousness is arising to thy soul for ever . an undone man art thou indeed ! that hast thy little glass of water spil'd or spoil'd , while thou hast a fountain , a living fountain running by thy door ! the blessed god calls thee , my child ; and that is infinitely better than , a name of sons and of daughters . finally , have we any doubts about the eternal salvation of the children which we have bur●ed out of our sight ? indeed , as to grown children , there is often too sad cause of suspicion or solicitude ; and yet here , the soveraign disposals of god must be submitted unto . besides , thô it may be , we could not see such plain marks and signs of grace in our adult children as we could have wished for , nevertheless they might have the root of the matter in them . there are many serious , gracious , well-inclined young people , who conceal from every body , the evidences of their repentance , the instances of their devotion . you cannot tell what the lord did for the souls of your poor children before he took them out of the world. perhaps they sought , they found mercy , between the stirrup and the ground . the child of a godly parent , is not to be despaired of , thô turned off the gallows . but as to young children , the fear of god will take away all matter of scruple in the owners of them . parents , can you not sincerely say , that you have given , as your selves , so your children , unto god in a covenant never to be forgotten ? can you not sincerely say , that you have chosen god in christ for the best portion , as of your selves , so of your children ? answer to this : if your children had been spar'd unto you , would it not have been your care to have brought them up in the nurture and admonition of the lord ? would you not have used all prayers and pains to have engaged them unto the service of the living god , and unto a just prejudice against all the vile idols and vain courses of the world ? then , be of good cheer : your children are in a better place , a better state , than you your selves are yet arriv'd unto . the faithful god had promised , i will be their god , as well as thy god. o say , this is all my desire , thô the lord suffer not my house to grow . those dear children are gone from your kind arms into the sweet bosom of jesus , and this is , by far the best of all . to have children this day in heaven ! truly this is an honour which neither you nor i are worthy of . but so it is ; the king of kings hath sent for our children to conferr a kingdom on them . they are gone from a dark vale of sin and shame ; they are gone into the land of light and life and love ; there they are with the spirits of iust men made perfect ; there they serve the lord day and night in his temple , having all tears wiped from their eyes ; and from thence methinks , i hear them crying aloud unto us , as well as you love us , we would not be with you again ; weep not for us , but for your selves ; and count not your selves at home till you come to be , as we , for ever with the lord. i have done . the fit epitaph of a dead infant , that , that alone is enough to be the solace of a sad parent , of such is the kingdom of heaven . finis . extract of a letter . westfield , 14 th . 6 m. 1686. i am sorry to hear that god hath laid you under that exercise you spake of in your first letter , in the death of children . but if heathenish men could take their little babes and burn them in the red fire , in love and honour to their idol-god , the devil ; how should we who have hope in god , blush at the least heart-risings against such determinations as are made by his all-disposing providence , whereby he picks and chooses what flowers please him best . we have nothing too sweet for him. i sometimes have been refresh'd in like cases by such thoughts as these : viz. i pausing on 't , this sweet refresh'd my thought , christ would in glory have a flower sweet , prime , and having choice , chose this my branch forth brought : lord tak 't : i thank thee , thou tak'st ought of mine . it is my pledge in glory : part of me is glorifi'd in it , now , lord , with thee . grief or'e would flow , and nature fault would find were not thy will my spell , charm , ioy and gem ; that as i said , i say , take lord , they 're thine : i piece-meal pass to glory doe in them . i joy , may i sweet flowers for glory breed ; whether thou gett'st them fresh , or lett'st them seed . e. t. a buckler against the fear of death; or, pious and profitable observations, meditations, and consolations: by e.b. buckler, edward, 1610-1706. this text is an enriched version of the tcp digital transcription a17129 of text s101669 in the english short title catalog (stc 4008.5). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 145 kb of xml-encoded text transcribed from 71 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a17129 stc 4008.5 estc s101669 99837477 99837477 1802 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a17129) transcribed from: (early english books online ; image set 1802) images scanned from microfilm: (early english books, 1475-1640 ; 1227:9) a buckler against the fear of death; or, pious and profitable observations, meditations, and consolations: by e.b. buckler, edward, 1610-1706. benlowes, edward, 1603?-1676, attributed name. [136] p. printed by roger daniel, printer to the university of cambridge: and are to be sold by m. spark junior, in the little old-baily in london, [london] : 1640. e.b. = edward buckler. sometimes attributed to edward benlowes. in verse. signatures: a⁴ b-i. with an additional title page, engraved: a buckler agaynst the feare of death .. by eb minister in gb. london printed for mi: sparke iunior 1640. "the mind of the frontispice", a1v. running title reads: profitable and pious thoughts of death. identified as stc 1877 on umi microfilm. reproduction of the original in the british library. eng death -poetry -early works to 1800. a17129 s101669 (stc 4008.5). civilwar no a buckler against the fear of death; or, pious and profitable observations, meditations, and consolations: by e.b. buckler, edward 1640 24465 133 0 0 0 2 0 63 d the rate of 63 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2003-06 tcp assigned for keying and markup 2003-06 apex covantage keyed and coded from proquest page images 2003-08 marika ismail sampled and proofread 2003-08 marika ismail text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion a the mind of the frontispice . that buckler which you see at top no cyclops fram'd : for if you look underneath't , you see the shop where 't was made , that open book . the use of 't is those ghastly fears and pale terrours to withstand that assault when death appear● , pictur'd here at your left hand . time , on the other side , doth pray you to imbrace 't and use it well : so death shall not ( though it slay you ) hurt : each sand's your passing-bell . when the last is out ( you know ) that 's your picture quite below . a buckler against the fear of death ; or , pious and profitable observations , meditations , and consolations : by e. b. printed by roger daniel , printer to the university of cambridge : and are to be sold by m. spark junior , in the little old-daily in london . 1640. to the right worshipfull mris helena phelips , and mris agneta gorges , grandchildren to the right honourable lady helena , late lady marchionesse of northampton , now with god , e. b. wisheth the happinesse of grace here and of glory hereafter . gentlewomen , though there be nothing more certain , more impartiall , more sudden , then the stroke of death , yet is there nothing so seldome thought upon , especially of those whose youth and health seem to suppose their graves a great way off . but i may not harbour such a thought of you . the piety of that family whereof you are very suitable members is a sufficient prohibition . piou● hearts are never barren of profitable thoughts : and amongst all those , wherewith even a gratious heart doth most abound , none are certainly more advantageous then thoughts of death ; which have ever more thoughts of repentance , iudgement , heaven and hell for their companions . yet the best may be bettered : and what i present you with may make your meditations more , and peradventure more usefull then they were before . some consolations you shall light upon ; which is you suffer to work effectually , they will go nea● to 〈◊〉 a chearfull expectation of that king of terrours which otherwise you might be sinfully afraid of . the poeme ( if it may be called so ) is a plain one , because i meant to profit not to puzzle you ; and yet it is a poeme , that your profit might come in the pleasingest way . to assure you that the rhythme is no disparagement to the divinity of the matter , were to question your ingenuity , a great part of that wherein you exercise your selves both day and night being written in verse , * which notwithstanding is the mighty power of god unto salvation . if you accept and gain by this poore present , and withall give it leave to wear your names into the world , my ends are accomplished : and your selves ( with all that honoured and religious familie ) shall be remembred as often as i kneel before the throne of grace . and i will importunately beg of him that sitteth thereon , to increase the good gifts and graces of his spirit within you . what if your proficiencie in the wayes of piety be already famous ? yet if my prayers find good speed with god , you may sit in glorie a degree the higher . thus prayeth your humble servant to be commanded . e. b. profitable and pious thoughts of death . part i. of deaths certainty . in heav'ns high parliament an act is pass'd , subscrib'd by that eternall three in one , that each created wight must one day tast of deaths grim terrours : they exempted none that sprang from adam . all that red-earth-strain must to their earth again . an ancient register of burialls lies in gentsis , to let us understand that whosoever is begotten dies , and every sort is under deaths command . his empire 's large : rich , poore , old , young , and all must go when he doth call . mans life 's a book : and some of them are bound handsome and richly ; some but meanly clad : and for their matter , some of them are found learned and pious : others are too bad for vilest fires : both have their end . there 's a conclusion penn'd as well as title-page ; that 's infancy . the matter ; that 's the whole course of our lives . one 's satans servant walking wickedly ; another's pious , and in goodnesse thrives ; one 's beggerly , another's rich and brave : both drop into the grave . one man ( a book in solio ) lives till age hath made him crooked and put out his eyes : his beard doth penance . and death in a rage mows down another whilst the infant cries in 's midwives lap : ( that 's an epitome ) both wear deaths liverie . god made not death : whence are we mortall then ? sure sinne 's the parent of this pale-fac'd foe ; nought else did hatch it : and the first of men he was deaths grandfather : and all the wo that in this or the next life we are in is caused by our sinne . meditation 1. if i must dye , i 'll catch at every thing that may but mind me of my latest breath . deaths-heads , graves , knells , blacks , tombs , all these shall bring into my soul such usefull thoughts of death , that this sable king of fears , though in chiefest of my health he behind me come by stealth , shall not catch me unawares . when-e're i visit any dying friend , each sigh and 〈◊〉 , and every death-bed-grone shall reade me such a lecture of mine end , that i 'll suppose his case will be mine own . as this poore man here doth lie rack'd all o're with deadly pain , never like to rise again , time will come when so must i. thus ghastly shall i look , thus every part of me shall suffer , thus my lips shall ●hrivel , my teeth shall grin , and thus my drooping heart shall smoke out sighs and grones ; and all the evil which i see this man lye under , what sinne earns and death doth pay , i shall feel another day . sinne from torment who can sunder ? thus will my mournfull friends about me come : my livelesse carca●e shall be stretched out . i must be packing to my longest home : thus will the mourners walk the streets about . thus for me the bells will toll : thus must i bid all adieu , world , and wife , and children too : thus must i breathe out my soul . at others fun'ralls when i see a grave , that grave shall mind me of mortalitie . i 'll think that such a lodging i must have : thus in the pit my bones must scattered he ; here one bone and there another , here my ribs , and there my scull , and my mouth of earth be full . i must call the worms my mother . when i do look abroad , methinks i see a fun'rall sermon penn'd in every thing . each creature s●●aks me mortall : yonder tree , which , not a quarter since , the glorious spring had most proudly cloth'd in green , and was tall , and young , and strong , now the ax hath laid along : nothing but his stump is seen . and yonder fruitfull valleys yesternight did laugh and sing , they stood so thick with corn : in was the sickle , and 't was cut down quite , and not a sheaf will stand tomorrow morn . yonder beauteous imp● of may , pretty eye-delighting flowers , whose face heav'n doth wash with showers to put on their best aray : i saw the fair'st , the lily , and carnation , and coy adonis particoloured sonne , subject to such a sudden alteration that in a day their fading beauty 's gone . this tree , this corn , and this flower , or what things else vainest are , to my self i do compare , who may die within this houre . meditation 2. i 'll ne'r be proud of beauty if i must be blemish'd when i die : and if the grave will mix my beauty with the vilest dust , what profits pride ? reader , i 'll pardon crave here to set you down a story of as rare and fair a she as the sunne did ever see , whom death robb'd of all her glory . i once saw phoebus in his mid-day sline triumphing like the sovereigne of the skies , untill two brighter rayes , both more divine , outblazed his : and they were this nymphs eyes . forthwith sol curtain'd his light , looking very red for shame to be vanquish'd by this dame , and did slink out of her sight . i once saw silver cynthia , nights fair queen , in her full orb dimming each lesser flame , till this nymphs beauty-vying front was seen outshining hers : then she look'd wan for shame . the man in her , knew he how but to quit that giddy place , she had so divine a face , would have dwelt upon her brow . once was this woman pleas'd to walk the fields then proudly fragrant with dame flora's store : the damask rose unto her beauty yields , and was contented to be fair no more . sure i cannot say how truly , yet 'mongst many 't was a fame , that the rose did blush for shame , and the violet look'd most bluly . once did this woman to the temple go , where doth fair venus marble-statue lie cut to the life , that one can hardly know but that it lives indeed : when she came nigh , he who then the temple kept after would be often telling she was so super-excelling that for mad the marble wept . melodious musick 's warbled by the spheres ; swans sing their epitaphs in curious layes , once with a singing swan a part she bears : as soon's those corall doores dismiss'd her voice , the poore swan held his peace and di'd : and the spheres ( as men do say ) dumbly move unto this day . this was by a rivers side . what think you now of such a glorious woman ? this phoenix sure was she , if any might , that might be proud : and yet the tongue of no man can well expresse , nor any pen can write what grim death hath done unto her ; now she 's of another feature , hardly can you know the creature : stay a while , and we will view her . th' almighty king that dwells above in heaven directs to 's high shrieve death a certain writ , wherein a strait imperiall charge was given , at 's utmost peril forthwith on sight of it to arrest that piece of beauty and to wrap her up in clay 'gainst the last great judgement-day . death address'd him to his duty ; and with great care gives warrant by and by unto his baillifs , fever , pox , and gout , phrensie , strangury , colick , squinancy , consumption , dropsie , and an ugly rout beside these , for to assail her : deaths command was , that they must tie her fast in chains of dust : he gave charge that none should bail her . you would not think with what a furious pace these catchpoles flie to pull this creature down : but pox was nimblest ; she got to her face and plow'd it up . this hag goes in a gown rugged and of colour tawny , button'd o're from top to toe ; ( skin-deep beauties deadly foe ) uglier hag was never any . fain would the rest have fastned on her too , but that this hag had frighted out her soul . now looks her carcase of another hue , grim , ugly , lothsome , ghastly , and as foul as did ever eye look on . what 's become of that complexion which held all hearts in subjection ? in a moment all is gone . if we might be so bold to dig the grave some few years hence where this good woman lies , sure we should find this beauty but a slave to pallid putrefaction , and a prize for those silly vermine worms : as they crawl in stinking swarms she doth hug them in her arms , and doth give them suck by turns . here 's a deformed lump indeed : and this must be the fortune of the fairest face . none then are proud but fools : they love amisse whose hearts are chain'd to any thing but grace . from the beauty of the skin in the loveliest outward part , lord , vouchsafe to turn my heart to love that which is within . meditation 3. if death will come , sure there will come an end of all this worlds deep-biting misery . nothing adverse that 's here on earth doth tend beyond the grave : that 's a delivery from the pow'r of men and devils , and what-ever other wo may befall us here below death's a ●helter from all evils . here i am poore : my daily drops of sweat will not maint●in my full-stock'd family : a dozen hungry children crie for meat , and i have none ; nor will words satisfie . could i give their belly ears , 't were a comfort , or could fill hungry stomacks with good will , or make daily bread of tears . here the oppressour with his griping claws sits on my skirts : my racking land-lord rears both rent and fine ; with potent looks he aws me from mine own . scarce any man but bears in his bosome ahabs heart . horse-leach-like that 's ever craving other mens , and sick of having , right or wrong , will catch a part . here in these clay-built houses sicknesse reigns : i have more maladies then i can name : each member of my body hath its pains . moreover , weeping , groning , sadnesse , shame , slanders , m●lancholy , fear , discontents , disgraces , losses , and a thousand other crosses must be born if i live here . but these are finite all . when i am dead my poverty is ended and my care : i heare my samish'd children crie for bread no longer . then i drink , i lodge , i fare just as well as caesar doth : there ends cold and nakednesse , all my former wretchednesse . death is meat , and drink , and cloth . there 's no face grinding : there the mighty cease from troubling ; there the weary be at rest : the servant 's freed ; the pris'ner is at ease : all 's still and quiet ; no man is oppress'd : for incroachers there are none . not a poore man's wronged , nor is his vineyard longed for : every man may keep his own . sicknesse there 's none : when-ever death shall take my body hence and lodge it in the clay , i shall not feel a tooth or finger ake , nor any other misery that may in the least degree displease me . for all sores the grave hath plasters , and it cureth all disasters : of all burdens death will ease me . malicious tongues fired below in hell there will not hurt me ; nor the poisonous breath of whispering detractours : i shall dwell securely in the dust . one stroke of death sets me out of gun-shot quite ; not the deepest piercing tongue can there do me any wrong : bark they may , but cannot bite . lord , i am thine : and if it be thy will , while i do live a stranger here below , brim-high with bitternesse my cup to fill , and make me drink 't ; yet , lord , withall bestow but thy grace , and thou shalt see me patient : and my comfort 's this , that a short affliction 't is : in a moment death may free me . meditation 4. if i must die , it must be my endeavour so to provide that every thought of death may be a thought of comfort : that when-ever that aged sire shall take away my breath , i may willingly lay down this old house that 's made of clay , gladly welcoming the day that brings an eternall crown . but of all things a holy life 's the way must lead me to a comfortable end , to crucifie my lusts , and to obey gods sacred will in all things : this doth tend unto comfort , joy and ease . mark the man that is upright , and sets god alwayes in a sight , that mans end is ever peace . what makes me fear a serpent ? 't is 〈◊〉 sting ; the mischief 's there : when that is taken out , i can look on him as a harmlesse thing , and in my bosome carry him about . what makes death look 〈◊〉 ? no● deaths self : it is his sting that doth fear and horrour bring , and makes men so loth to die . the sting of death is sinne : but there 's a jesus hath pluck'd it out . the guilt 's done quite away ; the stain is wash'd . he sent his spirit to ease us in some good measure of that kingly sway which o're us sinne held before . blessed work of grace ! now i strongest lusts can 〈◊〉 : in my soul sinne reigns no more . now in me holinesse is wrought : which is a pious disposition of the heart , inclining me to hate what 's done amisse in me and others , never to depart from god to left hand or right , nor one of his laws to break ; but to think and do and speak what 's well-pleasing in ●us sight . each act from faith and love ariseth , and the end i aim at is my makers praise ; his word 's my rule : my warrant 's his command . thus am i fitted : death , cut off my dayes , if thou wilt , within this houre , i will thank thee for thy pain : for to me to die is gain . i 'll not fear a jote thy power . what canst thou do that justly may affright me ? though with thee in the dark i dwell a space , yet canst thou not eternally benight me : thou art my passage to a glorious place , where shall not be any night . my rais'd ashes shall enjoy there an everlasting day , and an uneclipsed light . i fear not death because of putrefaction , nor ( if i might ) would willingly decline it : my body gains by 't ; 't is the graves best action : god , as a founder , melts it to refine it . death cannot annihilate , and in despite of the grave , yet i shall a body have , fairer and in better state . gods second work excells his first by ods : our second birth , life , adam , to repair our bodies , is a second work of gods , to make them better then at first they were , glorious , immortall , sound , nimble , beautifull , and so splendid that from top to toe not a blemish may be sound . what begger weeps when 's rags are thrown away to put on better clothes ? who is 't will grieve to pull a rotten house down , that it may be fairer built ? why should we not receive death with both hands when he comes to pull off those rags that hide us , to unhouse us , and provide us richer clothes and better homes ? the griping pangs of death do not affright my heart at all : i have deserved mo . and if upon no other terms i might enjoy my god , i to my god would go through hells self , although a throng of an hundred thousand juries of the black'st infernall furies claw'd me as i went along . nor can those inward terrours make me quake which death-beds often on the soul do bring . i have no death-bed-reck'nings for to make ; 't was made while i was well , and every thing was dispatch'd before , that i nothing in the world now , save home-desiring longings , have then to do but just to die . nor doth it trouble me that death will take me from those delights that are enjoy'd below . alas , i know that none of them can make me one jote the happier man , nor can bestow any comfort . carnall gladnesse , mirth , delight and jolli●y , this worlds best felicitie , all is vanity and madnesse ; mere empty husks . had i as many treasures in my possession as the muddiest wretch did ever cover , and as many pleasures as from the creature fleshly men can fetch ; had i this : or if i were supreme monarch , onely lord of what earth and sea afford : yet i would not settle here . to be dissolv'd is better : death doth bring a fairer fortune then it takes away . it sets us in a world where every thing is a happinesse , a full and solid joy , not to be conceiv'd before we come thither : but the blisse which exceedeth all is this , that there we shall sinne no more . lord , grant a copious portion of thy spirit . the more i have of that the lesse i fear what death can do ; for sure i shall inherit all joy in heaven if i am holy here : nought suits with heaven but sanctitie . let , my god , thy spirit and grace fit me for that holy place and that holy companie . meditation 5. if death will come , what do men mean to sinne with so much greedinesse ? me thinks i see what a sad case the godlesse world is in , how fast asleep in her securitie . fearlessely in sinne men live , as if death would never come , or there were no day of doom when they must a reck'ning give . observe a little yonder black-mouth'd swearer , how 's tongue with oathes and 〈◊〉 pelts the skies : 't would grieve the heart of any pious hearer but to bear witnesse of his blasphem●es . he darts wounds at god on high , puts on cursing as his clothes , and doth wrap his tongue in oathes to abuse eternity . in law lesse lust the fornicatour fries , and longs to slake it 'twixt forbidden 〈◊〉 : ne'r sets the sunne but his adulterous eyes observes the twilight , and his harlot meets . that which follows , when the night draws its curtain o'r the air to conceal this goatish pair , modesty forbids to write . and i could shew you ( were it worth the viewing ) in that room three or foure drunkards reeling : in this , as many more that sweat with spewing ; some that have drunk away their sense and feeling ; men of all sorts in their wine and their ale sit domineering , cursing , railing , roring , swearing , under every baser signe . 't is said ( so vile is this big-belly'd sinne ) that in a day and lesse some foure or five of lustie drunken throats will swallow in more then hath kept two families alive a whole forthnight ( yet made they merrie with 't . ) had i my wishes , such gulls should not drink like fishes ; but their throats should chāge their trade the covetous man with his usurious clutches doth cat●h and hold fast all the wealth he may : he leans on 't as a creeple on his crutches . the miser studies nothing night and day but his gain : he 's like a swine looking downward , like a mole blind , and of an earthen soul , minding nothing that 's divine . these , and beside these other sorts of sinners , in every parish you may dayly see as greedy at their sinnes as at their dinners , and wallowing in all impiety . sure these miscreants do never entertein a thought of dying ; nor yet are afraid of frying in hell flames for altogether . thou god of spirits , be pleas'd to aw my heart with death and judgement : that , when i would sinne , i may remember that i must depart , and whatsoe're condition i am in when i sink under deaths hand , ( there 's no penance in the grave , nor then can i mercy have ) so must i in judgement stand . meditation 6. lord , what a thief is death ! it robs us quite of all the world ; great men , of all their honours ; luxurious men , of all their fond delight ; rich men , of all their money , farms and mannours . naked did the world find us , and the world will leave us so : we shall carrie when we go nothing , but leave all behind us . let death do's worst , ambitious men do climb by any sinne though it be ne're so soul : gold-thirsty misers swallow any crime that brings gain with it , though it kill the soul . here for gain is over-reaching , cosening , cheating , lying , stealing , knavish and sinister dealing ; all arts of the devils teaching . whilst i am well advis'd i 'll never strive t' increase my wealth , if 't will increase my sinne : i will be rather poore then seek to thrive by means unlawfull : all 's not worth a pinne . when mine eye-lid● death doth close , what i sinned for must be shak'd hands with eternally , but the sinne that with me goes . i 'll not wast love upon these lower things , nor on the choicest of them do●ing sit : for when sad death a habeas corpus brings , to take the world from me and me from it , 'gainst which i have no protection ; to spend love in what i may no where but on earth enjoy , were to loose all my affection . the longest lease of temporalls god doth make is but for life . i 'll patiently behave my self , though from me god be pleas'd to take in middle age that which his bounty gave : neither discontent nor passion shall make me repine or grumble ; 't is a way to make me humble , and takes from me a temptation . thou mad'st my heart , lord : keep it for thy self , lest love of dust eternally undo me : vouchsafe that this vain worthlesse empty pelf may never win me , though it daily woo me . if 't were lovely , yet 't is gone when i dy . lord , make me see that there is enough in thee to place all my love upon . meditation 7. i am a stranger and a pilgrime here : the world 's mine inne , 't is not my dwelling-place ; ( in this condition all my fathers were ) the life i live below is but a race . here i sojourn some few yeares : this world is a countrey strange ; death my pilgrimage will change for a home above the spheares . in elder time the goddesse quiet had her temple , but 't was plac'd without the gates of ethnick rome ; to ●hew that good and bad have here their vexing and disturbing fates , and do bear their crosse about whilst within the walls they stay of this world , and shall enjoy no rest till death let them out . here i am look'd upon with divers eyes , sometimes of envy , sometimes of disdain : here i endure a thousand miseries : some vex my person , some my credit stain ; my estate 's impair'd by some : but yet this doth comfort me , that hereafter i shall be better us'd when i come home . in all estates my patience shall sustein me : i am resolved never to repine though ne'r so coursely this world entertein me : such is a strangers lot ; such must be mine . were i of the world , to dwell here as in my proper home , without thoughts of life to come , then the world would use me well . i am not of their minds in whom appears no care for any world but this below : who lay up goods in store for many years , as if they were at home ; but will bestow neither care nor industry upon heaven , as if there they were strangers , but had here a lease of eternitie . the banish'd naso weeps in sable strain the woes of banishment : nor could i tell , if death and it were offer'd , of the twain which to make choice of . o! to take farewell of our native soil , to part with our friends and children dear , and a wife that is so near , must needs kill the stoutest heart . what i●'t then to be absent from that house , eternall in the heav'ns , not made with hands ! from angels , saints , god , christ himself , whose spouse our soul is ! from a haven where nothing lands that defileth ; where's no danger , no fear , no pain , no distresse : all ' ● eternall happinesse ! what is 't to be here a stranger ! i have been oft abroad , yet ne'r could find half that contentment which i found at home ; me thought that nothing suited with my mind into what place soever i did come : though i nothing needed there , neither clothes , nor drink , nor meat , nor fit recreations , yet me thought home exceeded farre . thither did my affections alwayes bend ; and i have wish'd , before i came half-way , a thousand times , my journey at an end , and have been angry with a minutes stay : sunne-set i did ever fear ; and a hill or dirty mile , that delay'd me but a while , seem'd to set me back a yeare . i built not tabernacles in mine inne , nor ever cry'd out , 't is good being here . no company would i be ever in that drown'd but half an ● our in wine or bier . i have wish'd my horse would runne with a farre more winged speed then those skittish jades that did draw the chariot of the sunne . from carnall self-love , lord , my heart unsetter , and then shall i desire my heavenly home more then this here , because that home is better , and pray with fervency , thy kingdome come . lord , had thy poore servant done what thou hast set him about , i would never be without holy longings to be gone . meditation 8. there was a state , as i have heard it spoken , ( the tale doth almost all belief surpasse ) that had a custome never to be broken , ( but a bad custome i am sure it was ) 'mongst themselves their king to choose : the elected man must be king as long's they would , and he when they pleas'd his crown must loose . this state elected and deposed when and whom they would : but the deposed prince they suffered not to live 'mongst other men , but drove him to a countrey farre from thence into wofull banishment , where he chang'd his royalty for want and all misery ; scarce a kingly punishment . one king there was that whilst his crown was on , knowing his subjects fickle disposition , beat his crown-worthy head to think upon some course of providence , to make provision at the place of 's banishment : full-stuff'd bags of money , and what things else might purchase land , he into that kingdome sent . it came to passe after some certain years , his yoke seem'd heavy , and his people frown'd : king sick they were ; their purpose soon appeare : a new king's chosen and the old 's uncrow'nd . and for exile , this foul beast , giddy , variable , rude , the unconstant multitude , dealt with him as with the rest . but that his wiser providence was such , when 's banish'd predecessours lived poore , what he had sent before was full as much as did exclude want or desire of more . there he lacks not any thing ; he doth purchase towns and fields , and what else the countrey yields : in estate he 's still a king . so shall we fare hereafter in the next as we provide in this life . sure i see a providence in all : who is not vex'd , and plung'd , and lean with too much industry ? men of all sorts runne and ride , sweat and toil , and cark and care , get and keep , and pinch and spare ; and all 's done for to provide . for to provide ? what ? goods , and lands , and money , honours , preferments , pleasures , wealth and friends : ( as bees in summer-time provide their hony ) to sublunaries their provision tends , and no farther ; 't is for dust that they labour and thick clay , for these goods that will away , and for treasures that will rust . for to provide ? for what ? their present life , that 's naturall ; their bodies have their care : their spirituall state 's neglected : there 's no strife for grace and goodnesse . souls immortall are , living everlastingly in eternall wo or blisse , as here our provision is , yet are not a jote set by . men do provide amisse : full well i know it , i shall be banish'd from this sinne-smote place : all here is fading , and i must forgo it . what shall i lay up for hereafter ? grace , an unspotted conscience , faith in christ , sobriety , holinesse , and honesty : these will help when i go hence . strengthen those graces , lord , which thou hast given , and i shall quickly change both care and love ; my care for earth into a care for heaven , take off my heart from hence , and fix 't above , and will lay up all provision for that life which is to come whilst a stranger , that at home i may find a blest condition . part ii. of deaths impartiality : from whose stroke neither riches , honours , pleasures , friends , youth , nor any thing can protect us . sect. i. riches cannot protect us from the stroke of death . of richest men in holy writ i read , whose basket & whose store the lord had blest , and in the land exceedingly increas'd their wealthy substance ; yet they all are dead . riches do not immortalize our nature : the richest dyes as well's the poorest creature . 'bove all , the wealth of solomon did passe ; ne'r was man master of a greater store : he went beyond all kings that went before . silver as stones , and purest gold as brasse , adorn'd jerusalem : a glorious thing ! yet death strikes into dust this wealthy king . meditation 1. if 'gainst death's stroke my riches cannot arm me , nor comfort me a jote when i am dying : i 'll take a care these witches do not harm me whilst i do live . i know they will be trying to do me any mischief ; as before and now they mischief all the whole world o're . some riches hurt with that old sinne of pride : rich men extremely swell ; most commonly this sinne and wealth both in one house abide : poore men are loo'kd on with a scornfull eye . strangely is his heart puft up with pride's bellow● that hath a fatter fortune then his fellow● . his words are big , looks lofty , mind is high ; he with his purse will needs drive all before him : he ever looks for the precedency ; and vext he is if men do not adore him : he bears the sway : another man must b● , if not so rich , not half so good as he . some men wealth doth infect with churlishnesse : they answer roughly : they are crabbed mise●s . ( course bread yields hardest crust ) this is a dresse wherewith wealth decks our accidentall risers . since nabals death a thousand ri●h men be in every point as very hogs as he . some wealth makes prodigalls : there 's no excesse but they runne into . back and belly strive which shall spend most : belly , with drunkennesse and gormandizing : back , for to contrive new stuffs and fashions . this excessive crue have wayes to spend that dives never knew . observe these caterpillers : one man puts into his throat a cellar full of drink : another makes a shambles of his guts . the back is not behind ; you would not think , how for themselves , and for their curious dames , one suit of clothes a good fat manour lames . some wealth makes idle : like so many drone● they suck what others sweat for , and do hate all good imployments . many wealthy ones have neither callings in the church nor state ; and during life do nothing day by day but sit to eat and drink , and rise to play . these mischiefs are in wealth and many more : it throws men into many a foolish lust . but if gods bounty multiply my store , i 'll drain these 〈◊〉 from 't : for when i must grone on my death-bed , these sinnes will displease me and fright my soul , but riches cannot case me . lord , either keep me poore , or make me rich in grace as well as goods : my wealth undresse ( if i have any ) of those vices which are wont to clothe it ; so shall i possesse riches without those sinn●s that riches bring , that when death comes they sharpen not hi● sting . meditation 2. though god doth 〈◊〉 me all my time along with best of bl●ssings , make my 〈◊〉 〈◊〉 , fill ●ull my 〈◊〉 , 〈◊〉 my 〈◊〉 〈◊〉 to labour ; and although his 〈◊〉 give as much to me as to a thousand more ; though i am rich and all my neighbours poore ; though fortune f●nne me with a courteous wing ; though gold be at my back ; though i have sail'd with prosp●rous ●ales ; though not an adverse thing did 〈◊〉 be●de me ; though i never fail'd of good succ●ss in any undertaking : yet am i still one of the common making ; a piec● of ●ust an● clay : and i may go . ou● 〈◊〉 〈◊〉 ; god at first made us so : he 〈◊〉 〈◊〉 rich mans life but like a span ; : and both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death doth strike . when they are fallen both alike they lie ; both breathlesse , noisome , livelesse , senselesse , cold : both like the grasse are withered , dead and d●ie ; and both of them are ghastly to behold . the ods is this , the poore man 'mongst the croud of buried mortalls hath the coursest shroud . why sinne the foolish sonnes of men for gain ? why doth the land-lord ra●k ? the us'●er bite ? why doth the judge with bribes his conscience stain ? why doth the bauling lawyer take delight in spinning causes to a needlesse length , untill his clients purse hath lost its strength ? why are gods ministers become men-pleasers ? and why are ●atrones simonia●all ? why are our advoca●es such nippy teasers of honest causes ? why the devil and all do misers scrape ? and why do tradesmen rear their price , yet sell time ●earer then their ware ? sure these bad courses cannot choose but hurt us ; they mak● d●aths looks more ghastly , and his sting mor● piercing : but our wealth cannot support us 'gainst small 〈◊〉 〈◊〉 fears that death will bring . riches do promise much but do deceive us : when we have need of succour then they leave us . anoint me , lord , with eye-salve , to discern what poore contents the world affords at best . instruct me , lord , and i shall quickly learn that without thee there 's no condition blest . bad wayes of gaining into hell will drive me : but all my wealth will not from death reprive me . meditation 3. some therefore sinne because they do abound in store of wealth : this is the onely ground of many sinnes . gods laws they do tran●gresse ; they w●ong their equals , a●d the poore oppresse ; they 〈◊〉 religion and civilitie both under foot ; all kind of tyrannic they exercise on all within their reach . nothing can keep them in ; they make a breach through all those senses which at the beginning god set to keep rebellious man from sinning : they will be reveilers , whoremongers , swearers , drunkards , oppreslours , liers , and forbearers of no impiety : this is the reason , great men they are , and rich . 't is petty treason , though in a modest way , for to reprove those sinfull courses which our betters love . if we dare do it , though we have a calling to do it boldly , we are tax'd for bawling and sauc●e fellows ; and another day sure we shall smart for 't . lord , i 'll never say , i 'll sinne because i 'm rich ; unlesse that i could say , i 'm rich , and therefore will not die . meditation 4. if from deaths stroke my riches cannot shield me , nor on my death-bed any comfort give ; then i will take a care that they shall yield me some joy and comfort whilst i am alive , and never shall a jote my sinnes increase , nor hinder me from going hence in peace . i 'll get them well : my calling shall be lawfull ; my brows or brains shall sweat for what i have : and i will use my calling with an awfull regard of god and conscience ; nor will crave what i have not a right to . they do eat scarce their own bread whose faces never sweat unlesse they sweat with eating . nor can i find any warrant for those wayes of gain which many men do get their livings by : to keep a needlesse al●house to maintein an idle familie : to be a pander , a fortune-teller , or an apes commander : a purblind crowder , or a rogue that canteth ; a cuckold by consent for ready pay : a sturdy begger that not one limb wanteth : or one that borrows money on the way : a us'rer , who whether 't shine or rain , if the sunne stand not still , is sure of gain . for these i find no warrant : nor for dealing deceitfully in selling or in buying . to take more then what 's sold is worth , is stealing ; or to give lesse : the art of multiplying our lands , or gold , or silver , by subtracting from other mens , or by unjust exacting what is not ours . better ( in my opinion ) it were to seed on barley-bread and pottage made of salt , water , and an onion : to wear a thred-bare coat , and in a cottage smoke-bound and rusty pennylesse to dwell , then to get wealth unlesse i get it well . and when 't is justly gotten , every thought that i 'll bestow upon it shall be such as it deserves : if heav'ns full hand hath brought plenty into my bosome , if as much i have as i could wish , my care shall be to think of 't all as of a vanity . a vanity that , for ought i do know , may take its flight and in an houre leave me . as god had many wayes for to bestow his bounty on me , he hath to bereave me as many more : as moveables i 'll deem it from me , or with me ; and i will esteem it a strong temptation unto many a sinne , that never will perform what it doth promise : that wealths fair books when we are deepest in the greater reck'ning god exacteth from us . i 'll not afford my wealth a better thought : and i do think i think on 't as i ought . and as i ought i 'll use 't : not to be fewel for any lust , nor to maintein my riot ; not to be prodigall , vainglorious , cruel ; nor yet to make my potent purse disquiet my poorer brother : but from thence i 'll raise my neighbours profit and my makers praise . where there is need , i 'll ready be to give , glad to distribute : naked ones i 'll cover : hungry and thirsty souls i will relieve : widows distress'd in me shall find another husband : to orphanes i will be in stead of parents to provide their daily bread . i 'll never empty send the poore away● : the church shall ever find my purse unty'd : the king shall have his due without delay : the common-wealth shall never be deny'd . thus shall my wealth be common unto many , if ever god be pleas'd to send me any . riches so justly gotten , and imploy'd so pi●usly , although they cannot make a man immortall , that he should avoid the grave and rottennesse ; yet do not shake the soul with terrours and such desperate fears , as what 's ill gotten doth , when death appears . make me a faithfull steward , holy father , of what thou hast intrusted me withall . where i straw'd not grant i may never gather ; nor sinne in spending : then send death to call me to account , lord , when thou wilt , and i shall entertein the message joyfully . sect. 2. honours cannot protect us from the stroke of death . of honours all that can be said doth meet in kings and princes ; glory , majesty , command , and titles : yet their sacred feet trudge to the grave-ward . power , royaltie , a kingdome , crown , and sceptre cannot be protections against mortalitie . princes are gods on earth ; yet sure they must , as well as meaner men , be sick and die : their royall bodies shall be chang'd to dust : no crown below is worn eternally . of all those kings which in gods book we reade one died , and another reign'd in 's stead . if good and loyall subjects had their wish , a gracious prince should never see the grave ; nor should his royall corps be made a dish for worms : but pious wishes will not save a king from dust . as other mens , his breath is in his nostrils : crowns must bow to death . sure , were it not a kind of petty treason to wish his majesty so long without a crown of glory , i should think it reason to pray his lamp of life might ne'r go out . though not in 's self , yet , lord , grant he may be immortall in a blessed progenie . meditation 1. mongst us an humble great one is a wonder rarer by ods then is a winters thunder . great men and good each other seldome kisse : pride to preferment married . o! there is not a thought within their brain of a grave , nor yet of seeing death ; nor do they dream of being changed into dust again . consider , sir , though you have been a taster of princes favours , mounted all degrees of honour ; have been called , lord , and master ; though your approch hath bow'd as many knees as once mighty hamans : yet is it not eternity that you hold your greatnesse by . death and you must one day meet . as i remember , i have read a story , that one in embassy sent from the king of persia to rome , was shew'd the glory of that proud citie : every famous thing that was by the romanes thought to expresse the great and mighty prowesse of their glorious city , thither was the persian brought . there he beheld such glorious structures , rais'd to dare the skies , that outwent all examples ; where art and cost workman and founder prais'd : baths , theatres , tombs , monuments , and temples , statues that would wonder-strike any mortall man that should once behold them ; neither could all the world shew the like . after this view romes mighty emperour , longing for praises , in the persian tongue demanded of this strange embassadour what he now thought of rome . i should do wrong to your sacred majesty , thus th' ambassadour reply'd , and this glorious place beside , if i should not magnifie both you and it . but one thing i dislike in rome it self : i see that death doth reigne as well here as in persia , and doth strike the greatest down , and when he please doth chain people , senatours and kings in cold fetters made of dust : even noble romanes must feel what putrefaction brings . your emperours th●mselves 〈◊〉 had their turn● in fun'rall piles . these ●ombs can testify the caesars mo●tall . in these sacred urns what lies but royall dust ? mortality happens here : and i know no man b●t ●ath p●wer to hold his breath as 〈◊〉 , and is free from death as much as the noblest romane . look we a little on this land of ours : here 's plenty , peace and every oth●r blessing . into her bosome god in plenteous 〈◊〉 ; rains kindnesses that are beyond expressing . sure we of this kingdome may justly our creatour praise for a share in happier dayes then rome did at best enjoy . ours is a land of barly and of wh●at ▪ our stones are iron , and our ●ills yield brasse . a land wherein th' inhabitants do eat bread without 〈◊〉 ; here our blessings passe all enumeration : what god severally bestows upon others joyntly flows from his bounty to this nation . yet here men die too : not the russet clowns , and peasants onely that do hold the ●low , and shepherds that sit piping on the downs , and milk-maids that do court'sie to a co● ; but those noble men that have titles , lordships , farms and mannours , and a great book full of honours : these go down into the grave . see you not yonder super-stately palace ? three generations since that house was builded . a great man did it for his lordships solace in summer-time ; but dying up he yielded to his heir this stately pile : this heir left it to his brother ; he dy'd too : and then another swagger'd there a little while . and he that had it last is now remov'd a story lower down into the dust . those swelling titles which were so belov'd ; that great estate in which the man did trust ; troups of gallants that did give their attendance ; all that treasure waiting on his lordships pleasure could not keep the man alive . mark yonder marble-tomb : beneath it hath this man a lodging . all those lines you see on this side are a praising epitaph , and on the other side his titles be . of this fabrick if we might one piece from another sunder , and behold what lyeth under , 't would be scarce so fair a sight . great ones , remember that there is a place which poore men call a death-bed , and a time of parting hence ; you walk a nimble pace to earth-ward every houre . here though you climb up to honour's highest round , drink a cup full to the brim of the world , in pleasures swim , death will lay you under ground . meditation 2. vvhose heart so adamantine but would weep sad crimson drops to think upon some risers ? lord , what a wicked shuffling they do keep to lift themselves ! some-have been sacrificers of their fathers , brothers , friends , kinsfolk , children , and have stood wetshod every step in bloud , to attein their lofty ends . of martyrs what a lamentable heap did herod make for fear to loose his crown ! a mother would have sold a cradle cheap to buy a coffin or a mourning gown . this fell tyrants rage appears running down each parents face : his wrath left in every place childlesse mothers dro●n'd in tears . and absolom , that miracle of beauty , so eagerly did long to be a king , that he could soon unlearn his filiall duty , and by a strange rebellion fain would bring the thrice-venerable head of his aged father down to the grave without a crown , and he triumph in his stead . abimelech , so strong was his ambition , a bloudie bargain made with certain men of belial , and to hinder competition did sacrifice at once threescore and ten of his brothers on a stone : with so soul and deep a guilt so much harmlesse bloud is spilt , that himself may reigne alone . of that inhumane hell-bred tragedie by athaliah on the royall seed , the motive was desire of majestie , and that her own arms might the better speed . our third richard goes for one of those butchers who think good to cement their crowns with bloud , and by murders reach a throne . the great tu●ks absolute prerogative , which in securitie his crown mainteins , is not to suffer one of them to live that hath a drop of royall bloud in 's veins : when he 's crown'd there 's nothing lacking that may to the safetie tend of this monarch , but to send the ghosts of his kinsmen packing . if i at leisure were to write a storie of such black deeds as these at large , i could tell you of numbers who to purchase glorie , honours and high rooms in the world , have sold ( and this policie they call ) a good conscience , dearer farre then a thousand kingdomes are , and to boot their god and all . and yet when all is done , there dwells a god above , a god that 's greater then the greatest are , who can and will send death for to remove the greatest hence , and bring them to the barre : where must stand both small and great , to have sentence e'r they go of eternall blisse or wo at gods dreadfull judgement-seat . when you are seated highest let your carriage be full of pietie : you do an act worthy your greatnesse if you make a marriage 'twixt it and goodnesse , if you do contract honours unto holynesse . ever give the lord his due honour who hath honoured you : then will death affright the lesse . affright the lesse ? 't will not affright at all . the errand 's welcome when a charge is giv'n to that grim pursuivant that he must call your honours hence unto a court in heav'n . to be great is not the thing that can dying-comforts yield : goodnesse onely is the field whence all soul-refreshings spring . meditation 3. if ever it should please god and the king ( which i do not desire ) to give me honours ; yet never should my best preferments bring vices to boot : they should not change my manners . many a man hath been good unpreferr'd , and not a slave to his lusts ; yet honours have put him in another mood . of saul we heare no evil whilst he stood endow'd with nothing but a private fortune : and afterward we heare as little good of saul a king : his honours did importune his bad nature to produce such fruits as were too unfit for a king , and to commit sinnes that were beyond excuse . as long as man is limited within the bounds of humble , base and mean estate , he seems to make some conscience of a sinne , and one that would be good at any rate : but no wickednesse he spares when ( by chance ) the man is mounted and 'mongst great ones is accounted ; then the man himself declares . then his depraved nature with loose rains runnes uncontrolledly into the mire of all impietie ; no sinne remains unacted by him : doth he but desire to be wicked , vain or idle , any lust to satisfie , that lust he will gratifie : his affections wear no bridle . i 'll never be deboist although my seat of glory in the world be ne'r so high : i will not therefore sinne because i 'm great ; for if i greater were , yet i must die , and must at gods bench appear , where my sentence shall be given to receive a hell or heaven , as my doings have been here . sect. 3. pleasures cannot protect us from the stroke of death . under the sunne there was not any joy which solomon that wise and famous king had not a tast of : whatsoever may gladnesse , content , delight and solace bring , that he from the creature gathers ; not one pleasure doth he keep his heart from : yet he 's asleep in the dust among his fathers . his senses had those objects which delight , content , and please and ravish most his touch ; his tast , his hearing , smelling , and his sight , his mind and humour too , all had as much of delicious satisfaction as from all beneath the skie ever could be fetched by any possible extraction . three hundred concubines he had to please his touch : by turns each of them was his guest at night . seven hundred wives beside all these ; the worst of them a princesse at the least . such a female armie meets , to make his delight run o'r . sure they are enough to store twice five hundred pair of sheets . to please his tast this great kings daily chear exceeded for varietie and plentie : he had his ro●-buck and his fallow-deer , his fatted fowl , and everie other daintie . he had pala●e-pleasing wine : gormandizers , whose best wishes terminate in toothsome dishes , no where else would sup or dine . and everie day both men and women-singers imprisoned his care with charming voices : the viol touch'd with artificiall fingers , an organs breathing most melodious noises : sackbut , psalterie , recorder , the sh●ill cornet , and the sharp trump●t , dulcimet and harp ; these all sounded in their order . and in his gardens he had lovely ranks of flowers for odour all sweets else excelling , whose beauteous lustre stellifi'd the banks ; all these were to delight his sense of smelling , and perfumes of sweetest savour , which all other nations bring as a present from their king who did woo his princely favour . for objects which were wont to please the eye , he wanted non● . did he desire a sight of what might most affect ? variety of lovely'st objects spangled with delight everiewhere themselves present : scarce did anywhere appear other objects then did wear outsides clothed with content . behold his thousand wives ! if he would know the height of beautie , it is seen in those . a battel in a field of sanguine snow betwixt the spotlesse lilie and the rose : part they would on no condition , nor would either of them yield ; yet at length are reconcil'd , and there made a composition . his gorgeous clothes , his silver and his gold , his jewels , his incomparable treasure were all of them delightsome to behold , and gave the eye a glorious glut of pleasure . his friends , his magnificent buildings , fish-ponds , gardens , bowers interlac'd with gallant flowers gave both eye and mind content . yet he 's dead . delights cannot protect us from deaths assaults ; pleasures eternize not our nature : yea , when sicknesse shall deject us they will not ease nor comfort us a jo●e . what doth most exactly please us here appears not where a grave is ; and what most of all doth ravish on a death-bed will not ease us . meditation 1. methinks the trade of brainlesse epicures is not so good as it doth seem to be . the sweetest cup of luxury procures no man below an immortalitie . yea , when sicknesses do lay him upon his bed , and strain everie part with deadly pain , all his pleasures flie away . let 's put the ease there was a belly-god , whose studie 't was to give his throat content ; to sacrifice to 's panch both rost and sod was his religion . every element its imployment had : the waters , fruitfull earth and nimble air , ransack'd with a costly ●are , for fish , flesh and sowl , were caters : the other cook'd it . this luxurious race did breath his stomach twice a day at least ; and each dish flo●ed in provoking sawce , which still afresh his appetite increas'd . from dives that 's now in hell , for a table full of rare , toothsome and delicious fare , this man bears away the bell . well ; this fat hog of epicurus stie falls sick of surfe●ing , or else the gout or dropsie gripes him most tormentingly , that you would think his soul were going out . pains do hinder him from sleeping , he lies restlesse , and is so full of tossings to and fro that his house is fill'd with weeping . his servants , seeing him so out of quiet , sadly bespoke him thus , sir , here 's a phesant , a dish of partridge , larks , or quails , ( a diet your worship loves ) a cup of rich and pleasant wine that comforts where it goes , muscadine , canarie , sherrie , that hath often made you merrie : this may ease you of your throes . the man repli'd , if i had wine by ods better then nectar , which the poets feigne was drunk in goblets by the heathen gods , it would not ease me of my smallest pain . should god rain me from the skies manna , glorious angels food , 't would not do me any good : 'gainst it would my stomachrise there was another that plac'd no delight in any thing but wealth ; his chiefest good was purest gold : whether 't were wrong or right he would be gaining : for he never stood upon conscience at all . and to cry down avarice , as he thought , was a device merely puritanicall . to lie , to cheat , to swear , and , which is worse , to forswear , to dissemble in his dealing , went ever down with him as things of course : nor would he slack a jote at down-right stealing . blind he was not ; yet he saw not that statute-usury was at all forbidden by any part of morall law . 't was fish whatever came within his net : sweet smell'd the dunghill that affoorded gain . on such a thriving pinne his heart was set , no thoughts but golden lodged in his brain . scraping thus early and late , and increasing by these bad wayes and means , at length he had heaped up a vast estate . they say a turkish musulman , that dies a faithfull servant unto mahomet , shall presently enjoy a paradise of brave delights indeed : the place is set all about with glorious matters ; there are rivers , pleasant benches straw'd with flowres , & gallant wenches that have eyes as broad as platters , and many other joyes as good as these . but all are bables to that strong content wherewith the man we told you of doth please himself in his estate : more merriment in the images of kings doth he find then six or seven martyr'd turks do in their heaven . hearken how the miser sings ; i 'll eat , drink , and play , and i 'll freely enjoy my pleasures before i am old ; i 'll be sorie no more , for my soul hath in store abundance of silver and gold . in this day and night will i place my delight ; it shall fatten my heart with laughter . no man shall excell me ; for who is 't can tell me what pleasures there will be hereafter ? his irreligious song was hardly ended , when at his gate was heard one softly knocking : it was that tyrant death , who came attended with troups of griping throes ; all these came flocking round about this golden fool . as the issue did assure us , god had sent these ghastly furies for to take away his soul . alas , sir , said his servants what may be the cause you send us out such wofull grones ? how fell you into such an agonie ? what ails your throat , your head , your heart , your bones or your stomach , or your brains , that you howl so ? here before you is that which must needs restore you , and ease your extremest pains . here 's gold and silver and as stately stuff as england , scotland , france , or ireland yields : of jewels and of plate you have enough : of any man you have the fruitfull'st fields . fattest oxen throng your stall ; tenants tumble in your rent : those to whom you mony lent bring both use and principall . this cannot chuse but comfort . but the man , that lay upon his easelesse death-bed sprawling , made this replie , if any of you can by marks infallible make sure my calling to my soul , and my election ; if from any text divine you could prove that christ is mine , this would be a good resection . or if you could assure my parting ghost of seeing god to all eternitie , of being one amongst that heavenly host whose blisse it is to praise him endlessely ; this were comfort that accordeth with his case that is distrest as now i am , but the rest on a death-bed none affoordeth . there was another man whose occupation was to passe time away : he made a trade of that which men do call a recreation : he was indeed a very merry blade . taverns , bowling-alleys , playes , dauncing , fishing , fowling , racing , hawking , hunting , coursing , tracing , took up all his healthfull dayes . but on a time a sudden sicknesse came , and seised him in each extremer part , ( this grudging did begin to spoil his game ) but at the length it fast'ned on his heart ; there it plung'd him wofully , and forthwith the man is led home and laid upon his bed : think him now at point to die . a little after came into the room a gallant troup of necessarie stuff , his coachman , falconer , huntsman , page , and groom , his mistresse with her hands both in a muff , sorle all to see him so . but see how these fools invent to give a sick man content , and to ease him ere they go . one breaks a jest , another tells a tale ; one strikes the lute , another sings a dittie ; ( but neither of them pray to god at all ) another tells what news is in the citie : everie man is in his vein , and all jointly do contrive pleasant passages to drive out of doore their masters pain . they ask'd him if he pleas'd to take the air , or call for 's coach and ride to see a play . and whether he would hunt the buck or hare , or to a tavern go to drive away or to drown times tediousnesse , or else to a tennis-court whither gallants do resort , or else play a game at chesse . the man reply'd , ye know i must be gone the way of all , i cannot tell how soon ; and i have other things to think upon : already it is with me afternoon ; erelong my declining sunne needs must set . oh! my life hangs on a thred : these mortall pangs crack it . out my glasse is runne . time was i doted on these idle toyes : now can they not a dram of comfort yield . too late i see they are not death-bed joyes , no refuge from soul-vexing storms , no shield when a mortall blow is given . prate no more : let not a man open's mouth unlesse he can tell me how to get to heaven . there was another that for nothing car'd ( it was a woman ) but for vain excesse in bravery of clothes ; no cost was spar'd , nor art , nor care , that served to expresse to the full a female pride : but at length it came to passe that this spruce and gallant lasse fell extremely sick and di'd . but i must tell you , that , whilst like a lion pains tore her bones in pieces , ●re she sent her last breath out , ( imagine her of sion a matchlesse daughter ) to her chamber went , weeping ripe , her good handmaiden , purposing as much as may be to chear up her dying ladie : for with comforts was she laden . thus she began , and spake it with a grace , be comforted , good madame , never let a little sicknesse spoil so good a face ; your ladyship cannot so soon forget your contents . if ever any gentlewoman liv'd that might find materialls of delight , you , good madame , have as many . here for your feeet are tinkling ornaments ; here are your bonnets , and your net-work-cauls , fine linen too that every eye contents , your head-bands , tablets , eare-rings , chains , and falls , your nose-jewels , and your rings , your hoods , crisping-pinnes , & wimples , glasses that bewray your pimples , vails , and other pretty things : here are your dainty mantles , and your sutes of changeable apparel , and your tires round like the moon , your bracelets , ( finger-fruits ) of busie houres ) mufflers , and golden wires ; and so many more that no man can repeat not yet remember from october to september : this would comfort any woman . suppose her , if you will , an english lady ; and think you heare her waiting gentlewoman bespeak her thus , madame , here is a gawdy and glorious shew , ( these fashions are not common . ) here 's your beaver and your feather , here are silver-ribband knots , trunks full of rich riding-coats , galiant shelters 'gainst the weather . here are your holland and your cambrick-smocks , your gowns of velvet , satten , taffatie , irons to curvifie your flaxen locks , and spangled roses that outshine the skie : for your head here 's precious geere , bonelace-cros-cloths , squares & shadows , dressings , which your worship made us work upon above a yeare . rich chains of pearl to tie your hair together , and others to adorn your snowi● breast ; silk stockings , starre-like shoes of spanish leather : and that which farre excelleth all the rest and begets most admiration , of your clothes is not their matter , though the world affords not better , but it is their frenchest fashion . madame , believe 't , the fairest of the graces subscribes to you . whenever you appear adorned with your gold and silver-laces , your presence makes the greedi'st eye good chear . this consideration in time past was wont to please you : now then , madame , let it ease you and afford you consolation . the dy●ng woman , when this speech was done , after a grone or two made this replie , doth such a curtain-lecture suit with one that everie houre doth look when she should die ? 't is not congruous . wer'st thou able my poore naked soul to dresse with a saviours righteousnesse , this indeed were comfortable : but all the rest is not . oh! how i grieve to think upon my former vanitie : alas , i feel these toyes cannot relieve , nor ease , nor comfort . thus let luxurie pitch on what it will , its joyes are but painted , nor can bring us ease when pangs of death do wring us , much lesse can they make our dayes eternall here . thy servant , lord , beseecheth the presence of thy spirit that discovers how vain that carnall joy is which bewitcheth with pleasant poison all her sottish lovers . let not earth-delights forestall me : help thy servant to provide pleasures that will then abide when thou sendest death to call me . meditation 2. farewell those pleasures which the creatures bree● : these carnall comforts shall be none of mine ; they slink away in time of greatest need : i 'll get me comforts that are more divine , such as god provideth for us by his spirit and in his word : they are such as will afford joy unspeakable and glorious . unsanctified palates cannot find a relish in gods service : 't is their follie that nothing in it suiteth with their mind , that they account religion melancholie . and the cause of their misprision is because they cannot see things divine ; for yet they be in their naturall condition . but sanctified souls have better eyes . each person in the sacred trinitie sends comfort down , and such as farre outvies the best delight that is below the skie . father , sonne , and holy ghost , be it spoke with reverence , seem to strive which shall dispense blessings that do comfort most . the father , as his title often writes himself a god of peace and consolation , he sends me comforts by those sacred lights which bring me errands from his habitation : and so firm and full and free is each promise in his book , that on whichsoe'r i look blessed comforts i do see : so firm , that first the hugest hills and mountains shall dance out of their places , st●rres shall fall , streams shall run backward to their mother-fountains , the earth shall tumble , ere he will recall one of 's promises : for why , ( and this gives strong consolation in the middest of temptation ) he 's a god , and cannot lie . so full , that there 's not any thing left out that i could wish . what i would have him be god is . would i be compassed about with mercie ? find relief in miserie ? would i by his spirit be led ? and have all my sinnes for given ? and hereafter go to heaven ? all this god hath promised . so free , that to deserve that promis'd glory i nothing have but what his mercie gave me : 't is gratis rather then compensatorie whatever god doth to convert or save me . and if any good i do , 't is done by supplies divine ; so gods work and none of mine : grace begins and ends it too . what if by nature i was made a sheep , and by corruption i am gone astray , whether i think , or speak , or do , or sleep , or wake , do ever wander from the way i was set in , and am ●oss'd so by lust that my soul wanders into many by-meanders , like a sillie sheep that 's lost ? yet god's my shepherd : when his mercy spi'd me wandring it brought me home ; and ever since it doth watch over , feed , defend , and guide me , and ever will do so till i go hence : and hereafter in the even , when my latest sand is runne , and my pasture here is done , it will fold my soul in heaven . the sonne doth comfort . 't was his errand down to preach glad tidings to the meek , and turn their wo to case ; to earn a glorious crown for sinners , and to comfort those that mourn ; broken-hearted ones to bind , and to set at libertie pris'ners in captivitie , and give eye-sight to the blind . there 's comfort in his wounds : his sacred stripe : do heal our leprous souls of all their sores : 't is nothing but his pretious bloud that wipes our guilt away and cancelleth our scores . six times did he shed his bloud , ( and sure our estate did need it that so many times he did it ) and each drop was for our good . those circumcision-drops of 's infancie , those drops that 's anguish in the garden vented , those drops when he was scourged jewishly , those drops when 's head with sharpest thorns was tented , those drops when his limbs were nailed to the crosse , those when the fierce souldiers spear his side did pierce ; each drop for our good prevailed . there 's comfort in his crosse : that vile old man that hangs about us to our dying day is crucified with him that it can not exercise half of its wonted sway : lessened is its kingly power . surely sinne , it struggles so , hath receiv'd a mortall blow , and is dying everie houre . there 's comfort in his death : for us he dy'd , for us he felt his fathers heavie wrath , and his impartiall justice satisfi'd , and us his alsufficient passion hath pluck'd from satan vi & armi● , and his meritorious pain freed us from sinnes guilt and stain , and whatever else might harm us . there 's comfort in his resurrection too . he rose again that we might be accounted righteous and just , ( this no man else could do ) and that our sinnes , whose number farre surmounted all the starres that shine in heaven , all our hairs , and all the sand that lies scattered on the strand , for his sake might be forgiven . and god the holy ghost doth comfort bring : by speciall office it is his imployment to settle in the soul a lively spring , from whence doth issue such a sweet enjoyment of divine , heart-pleasing blisse , as the world will not believe , nor can any heart conceive but the heart wherein it is . it is this blessed spirit that doth seal assurance to my conscience of a share in what god , in and through his sonne , doth deal to needy sinners that converted are . it assures me of gods love in the free and full remission of my sinnes , and exhibition of those joyes that are above . let now the world , that 's wont to tell a storie of strange delights , shew me but such a pleasure , as to be sure of god , and christ , and glory , and then i 'll hug it as my choicest treasure . thus each person of the three is imploy'd ( if i do live holy as i ought ) to give joy and comfort unto me . grant a man once to be in christ , and he on sublunarie pleasures soon will trample ; and yet for pleasures , who shews best , will vie with all the world : give him but one example , what gets pleasure , and what feeds it ; whatsoe'r 'mongst earthly things to the mind most pleasure brings ; he can shew what farre exceeds it . can learning please ? he is a man of parts . me thinks sure at his very fingers end he hath exactly all the liberall arts ; at least he hath such arts as will commend any man a great deal more , and will sooner bring to heaven , then will any of those seven on which learned men do po●e . his logick is so scientificall , his syllogismes are in so blest a mood , a thousand arguments his heart lets fall that rightly from good premises conclude him a child of god on high , and a member of his sonne , and an heir , when 's race is runne , of a blest eternitie . his rhetorick excells . he can perswade more then those well-penn'd sweet orations which demosthenes or tullie ever made . doth he that prayer-hearing god beseech ? presently his eare he gains . for fine words it is no matter : let him like a swallow chatter or a crane , yet he obtains . and for arithmetick ; his numeration is of his dayes : this makes the man applie his heart to wisdome , that in any station he may perform his dutie prudently . and those sinnes , to make them hatefull , which his conscience most do cumber everie day the man doth number ; and gods blessings , to be gratefull . and for addition ; 't is his diligence vertue to adde to faith ; to vertue , knowledge ; love , godlinesse , peace , kindnesse , patience , one to another : that his soul 's a colledge filled with divinest graces : and not one grace idle lies , but all do their exercise in their severall turns and places . when he subtracteth , 't is not from the poore , as most men do , not from the king nor church ; but from sinnes monstrous bodie . more and more he weakens the old man that lies at lurch in each of his faculties , and his master-sinne , the strongest lust that hath been harboured longest in his soul he mortifies . he multiplies not , as in many places men do , his riches ; but he multiplies and doth augment his saving gifts and graces , if not in habit yet in exercise . he divides his goods , he feedeth hungrie bellies , and relieveth such as are distress'd , and giveth unto everie one that needeth . when he reduceth , 't is his conversation in ev'rie point from what it was by nature : he moulds his life into another fashion , and shews himself to be a new-made creature . and for such a mans progression ; he 's not fixed in his place like a statue , but in grace grows to credit his profession . he ever worketh by the rule of three that do above in heaven bear record . the golden rule , whereby his actions be squar'd and directed , is their written word . though sometimes he work by fractions , gives god broken services , 'cause he 's flesh in part ; yet is he sincere in all 〈◊〉 actions . and for a pious mans astronomie ; what if he cannot tell the sev'rall motions those orbs have which do roll about the skie ? starres names , site , bignesse , and such other notions ? what if he know not how soon the sunne will eclipsed be ? nor hath wit enough to see the new world that 's in the moon ? yet he doth know the milkie way that leads unto the palace of the highest king : whose presence the whole host of heaven dreads , who made the starres , the spheres , and everie thing ; steers the course that each orb runnes , binds starres influence , looseth the bands of orion , and his hands guide arcturus with his sonnes . for geometrie ; what if he cannot tell how many miles the vast earth is about ? yet doth his pious art by farre excell in finding many greater matters out : matters that exceed the strength of best wits , the full extension of christ's love in each dimension , height , and depth , & breadth , & length . for grammar ; he can wickednesse decline . his supernaturall philosophie is wisdome to salvation . most divine his musick is : that god that dwells on high is pleas'd with no other tone . there is nothing he can heare makes such musick in his eare as a sanctified grone . for physick ; his most admirable knowledge hath found out a catholicon . ( this ranks his skill deservedly above the colledge , above french or italian mountebanks . ) there 's no sicknesse , he is sure , be it ne'r so strong or foul , that affecteth any soul , but the bloud of christ can cure . the greatest clerk is but a learned fool , if 's learning be not mixt with godlinesse . the greatest scholar's he that goes to school to learn of christ the wayes of holinesse . thus if learning be a treasure that doth please , or skill in arts , or to be a man of parts ; he that 's holy finds this pleasure . doth toothsome and delicious chear delight ? the godly have it once a week at least . our bounty-handed saviour doth invite his servants to a rich and sumptuous feast , where his own self is our server ; such a feast of fattest things as if all the guests were kings : where faith may be her own carver . do riches please ? a godly mans estate surpasseth that of croesus : he hath more then out of christ is had at any rate . god hath endow'd him with a blessed store better then a heap of gold , which nor thief , nor moth , nor rust , can steal , eat , or turn to dust : his are bags that ne'r wax old . gods rich and precious promises are his , which by a precious faith he makes his own : gods richest mercy : there 's no wealth like this : christs precious bloud , whereof a drop alone was of higher valuation then all men ●nd angels be , or what e'r the 〈◊〉 did see ever since the first creation . doth rich apparel please ? christs righteousnesse clothes all his members to conceal their shame . ne'r was kings daughter in so pure a dresse , unlesse she were adorned with the same . 't is a robe that god doth please : angels that on god do wait , and ne'r lost their first estate , are not cloth'd like one of these . for all delights , the cheating world hath none so good by half 'mongst all her painted store as those the soul finds in religion : with purest joy the pious heart runnes o'r . let the world diversifie her delights a thousand wayes , yet they come short of those joyes that are found in pietie . when i must die , my joy that 's naturall forsaketh me ; that which is secular takes leave assoon as ever death doth call ; joyes that were criminall converted are into most tormenting fears : onely that which is divine on a death-bed will be mine . and what if when death appears it cannot shield me from that fatall blow ? ( i would not it should do me so much wrong : for if i were immortall here below i were not happie ) yet 't will go along with me when i do depart . carnall joyes , lord , from me banish . let divine delights replenish ev'rie corner of my heart . sect. 4. friends cannot protect us from the stroke of death . if i were great , rich , prosperous , secure , successefull in the world , i should be sure that more time-servers would my friendship woo , then i could reckon in a yeare or two . as greedie eagles to a carcase hasten , and with sharp tallons on their prey do fasten ; so would they flock about me . or if i could learn the art of popularity , i might be rich in friends , yet all my store would not know how to keep death out of doore . meditation 1. of proteus 't is fained that he could transform himself to any kind of shape : into a dove , or lamb , and when he would , into a tiger , lion , bear , or ape , or a mountain , rock , or spring , or earth , water , fire , air , into any forms that are stampt in any kind of thing . and aristippus could exactly flatter : he had the art of winning gainfull friends , and , that his fortune might be made the fatter , had all behaviours at his fingers ends . he could grene when 's friend was sickly , and could weep when he was sad : any humour , good or bad , did become him very quickly . did i believe that metempsychosis pythagoras did dream of , i should swear that proteus ghost to this day neither is in hell nor yet in heaven , but doth wear now a body , and the base ghost of aristippus dwells in a thousand bodies : else how could thousands have the face to personate so many humours ? act so many parts at once , and balk no sinne ? yea , perpetrate with ease the bas●st fact that hell e'r punished , to wind them in to great friendsh●ps , though they misse heavens favour , all the while dreaming that a great mans smile is on earth the onely blisse ? and yet when that last enemie shall come and grind their aching bones with griping throes , to bring their bodies to their longest home , there 's not a man 'mongst all their friends that know : how to take away their pain . in comes ghastly death among the midst of that friendly throng , and turns them to dust again . meditation 2. there 's none among the sacred troup of saints yet militant below but doth desire gods favour most , and most of all lamen●s when it is lost , and alway sets a higher estimate upon the rayes that are darted from above by the god of peace and love , then on all he here enjoyes . ne'r doth the chased hart in hottest weather , when horse and hound pursue him o'r the plains , and hunt him sweating twentie miles together , that all his bloud is boil'd within his veins , when he 's to the hardest driven , pant so much for water-brooks , as a soul deserted looks for a kind aspect from heav'n . once did elias zealous prayers climb to heav'n , and made the windows there so fast ( this came to passe in wicked ahabs time ) that one and twentie months twice told were past e'r there fell a showre of rain or a drop of morning dew : in the meadows nothing grew , nor was any kind of grain fed by the parched mold . how do ye think that thirstie , drie , and barren land did yawn and gape to heav'n-ward for a draught of drink ? just so , whene'r gods favour is withdrawn from a soul , it doth distresse her . ne'r earth thirsted more for rain , then doth she for god again to relieve her and refresh her . have you not seen a mothers wofull tears embalm the carcase of her onely sonne ? how to all comfort she stops both her eares , wrings both her hands , and makes a bitter moan ? fain in sorrow would she swim , or be drown'd , it is so deep : she hath heart enough to weep heaven full up to the brim . but this is nothing to that matchlesse anguish that breaks in pieces ev'rie pious heart , and makes the soul with darkest sadnesse languish , if from 't a sense of gods good will depart . o how strangely david's troubled when god hid away his face ! ( though but for a little space ) see how his complaints are doubled . how long ? for ever , lord , wilt thou forget me ? how long wilt thou thy gratious visage hide ? how long be angrie ? wilt thou never let me enjoy thy face again ? shall i abide thus for evermore bereft of all comfort , joy , and peace ? shall my soul ne'r dwell at ease ? hast thou , lord , no mercy left ? o once again be pleas'd to turn , and give my soul a relish of thy wonted grace : there 's nothing can my sadded heart relieve , if thou dost hide thy comfortable face . thou in tears thy servant drown'st , thou dost fill my che●ks with furrows and my soul with ghastly sorrows , whensoever , lord , thou frown'st . the world doth value at a precious rate things here below . some highly prize their sport ; some , jewels ; some , a plentifull estate ; and some , preferments in a princes court : but for life , we so esteem it above whatsoe'r is best , that with losse of all the rest we are ready to redeem it . but none of these gods children do regard so much as gods love by a thousand parts : feel they but this , to 〈◊〉 't is spar'd the best and highest room in all their hearts . they 〈◊〉 no wordly pelf in comparison of this kindnesse ; yea , to them it is better fa●re then life it self . have they no reason for this eager thirst after gods love and friendship ? sure they see gods favour and his kindnesse is the first and chiefest good : all other friendships be most deceitfull , trustlesse , rain . when the pangs of death do scise us mortall favours cannot ease us : god can rid us of our pain . but grant he do not , yet these pains shall send our souls to him that loves us , to enjoy a painlesse life that ne'r shall see an end . he whom god loves can on a death-bed say , i know my redeeme● liveth ; for me there 's laid up a crown : when this clay-built house is down god a better mansion giveth . i 'll never woo the smile of man , whose breath is in his nostrils , by sinister wayes ; 't will not advantage at the houre of death : all my supportment on these carnall stayes at the length will but deceive me . 't is to have a friend above , 't is gods favour and his love , or else nothing , must relieve me . lord , make thy graces in my soul appear ; my heart from ev'rie lothsome blemish cleanse , that i may clearly see thine image there ; for that 's an undeceived evidence of thy favour : which when i once am certain to obtein , i 'll not faint for any pain , nor will care how soon i die . sect. 5. youth cannot protect us from the stroke of death . a young man may die , but an old man must ; this may die quickly , that cannot live long : often are graves fill'd full with youthfull dust . though youth be jocund , lustie , merrie , strong , yet is it subject unto death-bed-pains ; 't is mortall bloud that runnes along their veins . in all appearance old mens halting feet are mov'd to the grave-ward with the greatest speed , ( like that disciples which did outrunne peter ) but sometimes younger men step in indeed : and peradventure twentie years or more sooner then those that looked in before . graves gape for ev'rie sort : the butcher's seen often to kill the youngest of the flock . some long to pluck those apples that are green : death crops the branches and forbears the stock . children are wrapp'd up in their winding-sheets , and aged parents mourn about the streets . jobs children di'd before himself : for after the death of ten he liv'd to get ten other . we sigh out , ah my sonne ! or , ah my daughter ! as oft as , ah my father , or my mother ! the first that ever di'd resign'd his breath nine hundred yeares before his fathers death . yea , many times , deaths gripings are so cruel , before the groning mothers child-birth-pain is past , the infant's buri'd , like a jewel but shewn and presently shut up again , perhaps within a minute after birth is forthwith sent to cradle in the earth . perhaps he is not born at all , yet dies , and dies a verie thriftie death : to save fun'rall expenses he in 's mother lies entombed , both lodg'd in a single grave : and with him lies in one poore narrow room his swadling-clouts , nurse , mother , cradle , tomb . meditation 1. some sinnes there be ( as holy writ doth teach ) that interrupt the current of our dayes : he that 's found gultie of them cannot reach that length of life which he that 's free enjoyes . sinne ( you know ) and death are twins , or death is sinnes progeny . many of us if we die in our youth may thank our sinnes . one sinne is disobedience to that pair which did beget us . if i shall despise my parents lawfull precepts , if my care be not to do what 's pleasing in their eyes , if i willingly neglect any thing which i do know is a duty that i ow , i may death betimes expect . another sinne is unprepar'd receiving that blessed supper which doth feed and heal , and in and to a soul that is believing a full release of sinnes doth freely seal : where that body and that bloud is presented on the table , which are infinitely able to do hungri'st sinners good . if i come hither an unworthie guest ; or if before my heart i do not prove ; or if i come as to a common feast ; or come without thanks , knowledge , faith , and love : if i carrie any crime thither with me unlamented , or go ●re i have repented , deat● may 〈◊〉 me hence betime . another is bloud-thirstinesse : when we to do a mischief are so strongly bent that we sleep not unlesse our projects be contrived to insnar● the innocent : when w● are so like the devil , everie way satanicall , that tongue , brains , heart , hands , and all are imploy'd in what is evil . these sinnes and others like them do procure untimely deaths . lord , purifie my heart from everie sinne ; but chiefly , lord , secure my soul from these , that i may not depart hence too soon . lord , my desire is not to live long ; but i onely pray that i may die in thy favour not thine ire . meditation 2. there is a sinne that seldome doth escape a rich mans heir , ( yet 't is a foul transgression ) for parents death with open mouth to gape , that their estates may come to his possession . he gapes that his friends may sleep : parentalia are rites verie welcome : he delights at a fathers grave to weep . poore hare-brain'd fool ! perhaps thou may'st go first : this night thy younger soul may be requir'd ; thy death may frustrate that ungodly thirst : whose then is that estate thou hast desir'd ? if these gallants were not blind , sure they could not choose but see that a thousand children be dead , their parents left behind . of any kind of sinne ( to speak the truth ) that satan can beget upon the soul , most commonly man 's guilti'st in his youth : our youthfull nature is beyond controll . some examples are afforded , in whose historie appears loosenesse in our yonger years : these the scriptures have recorded . the verie first that e'r suck'd mothers tear , because his works were naught , his brothers good , did boil his choler to so strong a heat that he must slake it in his brothers bloud . how much rancour did he show so much harmlesse bloud to spill , and a quarter-part to kill of all mankind at a blow ? unnaturall , accursed , gracelesse cham never did grieve , nor sigh , nor blush , but he laugh'd at and mock'd his drunken fathers shame . ( a sober fathers curse his portion be . ) prophane esau did make sale of 's birthright for 's bellie-full ; as 'mongst us there 's many a gull that sells heaven for pots of ale . and absalom was most deform'd within ; his head-piece had more hair then wit by ods : his beautie went no deeper then his skinne ; he fear'd not mans law nor regarded gods . in him david had a sonne beastly and ambitious too : he did wrong his bed , and do what he could to steal his throne . incestuous amnon dotes upon his sister , and in his own bloud cools his law lesse fires . that brother should have sinn'd that had but kiss'd her , if mov'd unto it by unchast desires : but he makes a rape upon her , and so furious is his lust that it cannot hold but must rob a virgin of her honour . and i could tell you of a number more most sinfull , vitious , vile , exorbitant , whose courses are upon the scriptures score , as if their youth had sealed them a grant to be neither wise nor holy , but to runne into excesse of all kind of wickednesse , and do homage unto follie . the sage gymnosophists , who first did give the wilder indians good and wholesome laws : the magi , by whom persia learn'd to live in order : the chaldei , whose wise laws the assyrians justly rul'd and did guide in everie thing : numa , romes devoutest king , who the elder romanes school'd : that famous solon , whom th' athenlans ow for all their statutes : and lycurgus , he whose wisdome taught the spartanes how to know what to omit and do : and more there be that have publish'd wholesome laws to curb all indeed ; but yet chiefly 't was to put a bit in mens wild and youthfull jaws . it is a signe that colt is wild that needs so strong a bridle . ground that doth require so much manuring sure is full of weeds . it is because she wallows in the mire that we need to wash a sow . men in youth must needs be bad , to curb whom those laws were made which we told you of but now . 't was a commanded custome that the jews should once in ev'rie two and fiftie weeks visit their temple ; no man might refuse to worship there . each fourth year the greeks their olympian sacrifice orderly performed : and th' egyptians us'd to stand lifting up devoutest eyes unto their idole ev'ry seventh yeare within th' appointed temple . and 't is said once in ten years the romanes did appear to sacrifice : then was apollo paid his great hecatomb , and then unto delphos many went with their gifts , for thither sent presents ev'rie sort of men . and of the samnites authours do relate , that th' ancient'st of them did most solemnly once in five years their lustra celebrate : but 't is delivered by antiquitie that the youth of all these nations strictly all commanded were to these places to repair oftner to make their oblations . what doth this intimate , but that the crimes of youth are great and frequent , and their vices exorbitant , that they so many times have need to purge them by such sacrifices ? by experience we do find what bad courses men do follow in their youth , and how they wallow in base lusts of ev'rie kind . and if you ask these brainlesse hot-spurres why they dedicate themselves to such lewd courses ; they yet are young , these gallants still replie , and youth must have its swing : but no remorse is wrought at all in any heart for this lewdnesse ; there remains not a thought within their brains , that the youngest may depart . lord , take possession of my heart betimes : my youth is fittest for thy service ; take it unto thy self : make white those crimson crimes that fain would soil it : let me never make it a pretense ( as many do ) to be lewd , but think that i in the height of youth may die , may die and be damned too . meditation 3. parents methinks betime should strive to make their children good , that heaven may receive them . if god should send an early death to take them from the earth , it cannot choose but grieve them , and fill full with bitter woe any parents heart to see that their children wicked be , and death come and find them so . those fruitfull couples whom the lord hath blest with children , should take greatest care to breed them religiously : in this more love 's express'd , then in their care to cloth them or to feed them , or what else they can bestow for their life or livelyhood , and to do their children good in the things that are below . you must instruct your children in their way : that 's double , civil and religious too : they must be taught gods precepes to obey , and to their neighbours give what is their due . if you do not strive to set them , by that rule which god hath given , in the way that leads to heaven , you did wrong them to beget them . there 's such a powre and force in education , that justly we may call 't a second nature : nature finds matter , nurture gives the fashion , and turns a man into another creature . if a youth in 's manners halt , on his parents we do lay all the blame , and use to say , that his breeding is in fault . the heathen , who did see but by that light which purblind nature lent them , ever caught at all occasions they conceived might be helps to have their youth in goodnesse taught . in their bodies would they find ( for no where but in the book of the creatures did they look ) lessons to instruct the mind . it is observ'd that socrates let passe no wayes nor means at all that might conduce to their amendment : often to a glasse he brought th●m , and that shadow had its use . by his means their f●ces bred them : for however their complexion did appear , by that 〈◊〉 from 't a lecture would he reade them . that fair ones must take heed they did not soil that comely outside with deformititie within : to have an inside foul would spoil the choicest beautie : that their symmetry , just proportion of parts , and their comlinesse of face was not worth a jo●e , if grace did not beautifie their hearts . and that deformed ones should have a care , that vertuous endowments , of the soul might recompense those blemishes that were by nature plac'd to make the bodie foul : that the mind and nothing else makes us either foul or fair . out-side beauties nothing are to a mind where vertue dwells . of any age their youth is fitt'st to take the print of vice or vertue : 't is a clean unwritten table , where a man may make what characters he will . if e'r you mean to make straight a crooked tree , you must do 't while 't is a twig : when your children are grown big they will not reformed be . sometimes ( if need require ) you shall do well to use the rod : if duly you correct them , 't may be a means to whip their souls from hell : from many sinnes may prudent stripes protect them . no such physick as the rod : there 's health in a loving scourge , it will childrens manners purge , and will make them fit for god . but whensoe'r you fasten any blows , let sinnes against the holy name of god be first corrected : for a child that knows to give his due to heav'n , on him the rod will prevail with little labour to correct him how to live civilly , and how to give what he ow● unto his neighbour . and yet you must be moderate in strokes : you may not make a trade of chastisements . a parent that corrects too much provokes his child to wrath ; so pious documents will be cast away in vain . too much mercie is not fit , neither too much rigour ; yet mercie 's better of the twain . that high and great jehovah , whom we find adorn'd with mercie , goodnesse , justice , wrath , is evermore to mercie most inclin'd : of all the rest that most employment hath . he that suffered near mount sion , ( and whatever he did hallow by his practice we should follow ) was a lamb as well's a lion . and e'r you strike observe their dispositions : those foure complexions in mans grosser part are but a few ; the finer part's conditions are many more . some at a look will start ; others will but make a mock at the lash it self , and never will expresse the least endevour to amend with many a knock . the nat'ralists can tell you of a stone extremely hard , which bloud or milk will soften : but with the strongest hammer there is none can do it , though he beat it ne'r so often . the sea yields a certain weed , which , if gently grip'd , will flie ; roughly , will yield presently : rigour such stout natures need . some childrens dispositions are like nettles : the gentl'er you do handle them they sting the more ; fair means in them no vertue settles : some are like thorns ; the harder you do wring the more deeply will they pierce . mark their natures , and you shall by due chastisements recall both the gentle and the fierce . but it must be 'bove all your chiefest care to shine before your children by the light of good example : for examples are of most prevailing natures . what the sight can be master of appears to be more convincing farre then all other truths that are onely objects of the ears . a high perfection did the heathen deem it to imitate their jove : were it but in his close adulteries , they did esteem is a commendable passage not a sinne . in a wrong way , or a right , samplers lead , i know not how : if king alexander bow not a courtier stands upright . if cyrus nose be bad , or if a scaire chance to disfigure his imperiall face ; if plato's learned shoulders be too square ; one's subjects , th' others scholars , are so base as to draw 't into a fashion : and if aristotle stammer , all his boyes will lisp and hammer out their words in imitation . if cruel dionysius tyrannize , each man grows fierce : and if antiochus be lustfull , he is not accounted wise that will not be effeminate : and thus ptolemeus philadelph loving letters , by example egypt underfoot did trample ignorance as did himself . with scholars ( like himself ) augustus fill'd the romane empire : and tiberius he stor'd it with such as were exactly skill'd in fair dissimulation , and could be leaders in the hatefull train of those monsters who by heart had learn'd perfectly the art to dissemble , lie , and ●eigne . good constantine's example fill'd the land with christians like himself , and julian's did beget a troup of atheists : such command examples have . in holy writ we reade that examples either way , for god or against him , for great jehovah's worship or baalim's , did the people sway . if israel's or judah's king were good , the people presently destroy'd their groves : scarce in the land a graven image stood : high places owls did rest in : each man loves ( at the least in shew ) that jealous god that in the desert fed them , and from egypt's bondage led them ; for him onely are they zealous . if israel's or judah's king were bad , so were the people : altars straight were rear'd to senselesse idoles ; not a house but had their graven images ; and no man fear'd unto baal to bend his knee . men live by similitude more then law ; and most conclude upon what their princes be . if nebuchadnezzar the mightie king be pleas'd to fall down to a golden image , thither with speed do their devotions bring people of ev'rie kingdome , tongue , and linage . three excepted , all adore him : there 's not one enough precise to refuse ; it doth suffice that the king did so before him . thou art a king if thou a parent art , each family 's a pettig kingdome , and the parents monarch : 't were a kingly part to make thy little subjects understand how in vertue to excell by thy practice ; that 's a skill 'bove all other : children will no way else be taught so well . look how the primum mobile doth move , accordingly do move the other spheres : as in a jack the wheel that is above with its first mover just proportion bears . in a familie 't is so : look what way the parents take , that the rest their rule will make , chiefly there the children go . not any godly precept so exact is , which you shall teach your children to obey ; but that , if you shall thwart it by your practice , thus will your junior houshold-members say , at least they will whisper thus , if vertue be good , then why do not you live vertuously ? if not , why d' ye presse 't on us ? if by these wayes you strive to educate , whom god hath blest with fruitfull progenies , your children well , their early death or late shall not a jote augment your miseries . a childs death is not a rod to afflict a parents heart . he that dies well doth depart hence that he may live with god . lord , if thou make my wife a fruitfull vine , make it withall my chiefest care to dresse the branches well ; the glorie shall be thine , and if they die my grief shall be the lesse . a childs death 's a precious savour in thy nostrils that was here taught to live , lord , in thy fear ; for he dieth in thy favour . meditation 4. if youth it self may drop into the grave , when children die methinks they should bequeath surviving parents comforts . sure they have no cause ( were not affection strong ) to grieve overmuch , as many do : for death is impartiall , by his stroke all ages fall , both the old'st and youngest too . think duly on 't . why should your eyes runne o' t for what you have no way to remedie ? if you should heav'n eternally implore , it would not send them back . but you 'll replie , 'cause there 's no way to be found that may help us to recover them again , our eyes runne over , and our tears do so abound . nor ever will your highest floud of sorrow transport them back into the world again : your selves may follow them before to morrow . those deep-fetch'd sighs are smok'd out all in ●ain , so are all those drops you mourn shed in vain ; hap'ly you may soon go after them , but they are too happie to return . is it your love that doth produce such grones ? how easily alas is love mistaken ! methinks you cannot love and grieve at once ; to love were to rejoyce that they have shaken hands with miserie to dwell in a world of blisse above ; grief at this is farre from love , it seems not to wish them well . or is 't because that they are dead you weep ? i do not think that when they were begotten , you dream'd them death-free , or had hopes to keep them here for ever ; that they would be rotten in their graves you could not choose but consider : for a span to be quickly ended , can never go for any news . nor with good reason can you lay the blame on death at all , but on your selves that did beget them mortall : for the very same matter wherewith they were begot and fed , fits them for an alteration by the hand of death . if you grudge that death hath ta'n his due , you may blame their generation . or do you grieve because they di'd so soon ? if wayes be foul , and journeys perillous , who taketh up his lodging e'r t be noon is best at case . 't is like god loveth those whom he takes betime away : sad experience let● us know that the happi'st here below have a miserable stay . or is your onely child deceas'd , that passion doth domineer so ? here i could allow methinks your tears a free immoderation , but that ( on better ground then jephtha's vow ) i remember what was done by that parent , who is penn'd down for great jehovah's friend , in case of his onely sonne . ev'n when 't was dead a miracle did fill his sarahs womb , but it was fill'd but once . isaac was all : yet abraham must kill this all himself . god did it for the nonce that he might his graces prove , yet the man made no denyall , but did by so strange a triall manifest his faith and love . this case must needs strike nearer to the heart then yours ; yet he doth presently submit . love ( i confesse ) is very loth to part with what it loves , but grace doth put a bit into natures mouth that she may not grumble nor repine at what 's a decree divine , but subscribe it chearfully . just like the autumn . sap of fruitfull trees so love descend● ; and it is a●dent when dispersed , b●t by infinite degrees more arde●t when it is contracted : men that have but an onely sonne , if death take him hence , their losse is a great one ; but this crosse must be born . thy will be done , is what your selves do pray for every day : and when this will of god's declared , you greatly offend if you do murmure . may not god , and sinne , and nature claim their due ? very ill you do behave you if you give not heav'n leave thankfully for to bereave you again of what it gave you . lord , if thou please to stock my table round about with children , yet i will be glad : nor shall my sorrow over much abound , though i do see them in their grave-clothes clad ; for the sooner are they blest : and within the shortest space whom thou help'st to winne a race , they the sooner are at rest . meditation 5. vve do not die by chance nor yet by fortune , but how and when the lord will have us die : he numbers all our dayes ; we cannot shorten nor lengthen them a minute : destiny neither spinnes nor cuts the thread . god a certain period sets : no man shorter falls , or gets further , then the bounds decreed . if god vouchsafe to number out the hairs that do adorn and cloth our sinfull heads ; who doubteth that his providence forbears to count our dayes ? if not a sparrow treads on the earth's face thus or thus , but his providence awaketh for to note it , sure he taketh greater care by farre of us . if any godlesse wits so curious be to talk of hezekiah's fifteen years , his sentence god did change , not his decree , the answer is : yet esay's tongue appears to speak not a jote the lesse truth ; 't was with a supposition : god doth th●eaten with condition either 〈◊〉 expresse . when pestilence , that lothsome , dreadfull hag , bepatch'd with botches , wanders up and down , and into ev'ry houshold drops the plague , scarce any turk in an infected town but will wise and friend afford daily visits and imbraces : they flie no contagious places , nor fear either bed or bord . their reason is , gods providence doth write their fortunes on their foreheads ; neither can their day of life be longer , nor their night of death come sooner then god wills it : man must yield 's ghost when god will have it . for health and life , if god will save it , 't is not plague can kill : if not , 't is not they can save it . such block-heads have not brains enough to think that as the time , so god withall decrees the means of life ; as physick , meat and drink , clothes , recreations , and what else he sees needfull . they themselves destroy , and are to their safety strangers , that runne into mortall dangers , and not shun them when they may . howe'r imploy'd , lord , grant i may have leisure religiously to meditate that thou my dayes dost number , and my life dost measure , and make me think , lord , that this very now , that this twinkling of an eye is the period thou hast set : lord , grant i may ne'r forget that this moment i may die . part iii. of deaths suddennesse . though sometimes death doth stay till it be late at night , untill our most decrepit years , and when he comes , doth ( like a king ) in state send harbingers before ; yet death appears sometimes unlook'd for early in the morning , and takes us up before he gives us warning . when at full tide our youthfull bloud doth flow in every vein , and when our pulses dance a healthfull measure , when our stomachs know no qualms at all , as we would say by chance snatch'd are our bodies to their longest homes , and death is past before a sicknesse comes . how many sleepie mortals go to bed with healthful bodies , and do rise no more ! how many hungry mortals have been sed contentedly at dinner ? yet before against a second meal they wh●t their knives death steals away their stomachs and their lives . how many in the morning walk abroad for to be breath'd on by the keener air ? perhaps to clarifie their grosser bloud , or else to make their rougher checks look falt . but e'r they tread a furlong in the frost , death nips them : so their former labour 's lost . nature is parsimonious : man may live with little : but alas with how much lesse a man may die ! there 's nothing but may give a mortall blow : small matters may undresse our souls of clay . a thousand wayes we have to send our crazie bodies to the grave . the elements con●eder how they may procure our death : the air we suck to live it self hath poi'sned thousands in a day , and made such havock that the slain did strive for elbow-room in church-yards : houses were good cheap , and onely shrowds and coffins dear . if we could come to speak with pharaoh's ghost , 't would tell how many met with sudden graves beneath the water ; that a mighty host was slain and buried by the surly waves , except a few which surfeted with store the crop-sick sea did vomit on the shore . sometimes our mother earth , as if she were so hunger-bitten that she needs must eat her children , gapes as for some toothsome cheer , and multitudes one swallow down doth let ; which either in her womb she doth bestow , or else doth send them to the world below . that usefull creature fire , whose light and heat doth comfort , and , when earth doth penance , warm us , whose cookerie provides us wholesome meat ; yet mortally this element doth harm us . one morning sent from heav'n such dreadfull flashes as did intomb five cities in their ashes . we may remember some that have been kill'd by falls of buildings ; some , by drunken swords . by beasts both wild and tame our bloud is spill'd . there 's not a creature but a death affords . 'bove fourti● childrens limbs god's anger tears in pieces with the teeth of savage bears . but there 's some likelyhood that sudden death by mean like these may easily befall us : but many times we mortalls lose our breath by wayes lesse probable . the lord doth call us upon a sudden hence by petty things : sometimes the meanest means death's ●rrand brings . our staff of life may kill : a little crumb of bread may choke us going down aw●y . a small hair in their drink hath caused some to breath their last . by any thing we die . sometimes a sudden grief ●r sudden joy have might enough to take our souls away . meditation 1. how weak's the thread of life , that any thing how weak so e'r can break it by and by ! how short 's the thread of life , that death can bring both ends of it together suddenly ! well may the scriptures write the life of man as weak as water and as short 's a span . how soon is water spilt upon the ground ! once spilt , what hand can gather 't up again ? fome that doth rise to day is seldome found floting tomorrow . when the wanton rain gets bubbles to make sport with on the water , a minute breaks them into their first matter . such is our life . how soon doth death uncase our souls ? and when they once are fled away , who can return them ? as upon the face of thirstie ground when water 's shed to day , the morrow sees it not : so when we die none can revive us ; as we fall , we lie . our life 's a vapour . vapours do arise sometimes indeed with such a seeming power , as if they would eclipse the glorious skies , and muffle up the world , but in an houre or two at most these vapours are blown o'r , and leave the air as clear as 't was before . we look big here a little while and bristle , and shoulder in the smiling world , as though there were no dancing but as we would whistle , so strangely domineer we here below . but as a vapour in a sun-shine day we vanish on a sudden quite away . our life is like the smoke of new-made fires as we in age and stature upward tend , our dissolution is so much the nigher . smoke builds but castles in the air : ascend indeed it doth aloft , but yet it must at high'st dissolve , we vanish into dust . what is a shadow ? nothing grant it w●re a thing that had a name and being too , yet let a cloud 'twixt us and heav'n appear , it s turn'd into its former nothing . ● o our shadows vanish ? surely so do we : at noon a man , at night a corps we see . our life 's a cloud , and from varietie of vapours are created diverse 〈◊〉 : the stronger last a time , the weaker flie with lesse ado ; yet half a day transports both strong'st and weakest hence , and in their ●light their nimble speed outrunnes the quickest sight . some men are healthfull , merrie , lustie , strong ; some crazy , weak , sad , sickly , d●ooping : both post hence with winged speed : we may not wrong life's footmanship ; for sure with greater sloth clouds through the air the strongest wind doth send , then frail mans life doth gallop to its end . with greater sloth ? a man that now is here , perhaps an houre , yea half a minute hence , that man may in another world appear . our life moves faster then those things which sense acquaint us with , faster then ships by farre , or birds , or bullet● that do plow the air . all flesh is grasse : how suddenly that fades ! grasse in the morning standeth proudly green , e'r night the husbandmen prepare their blades to cut it down , and not a leaf is seen but e'r the morrow 's wither'd into hay , that in its summer-suit was cloth'd to day . we grow and flourish in the world a space , our dayes with ease , mi●th , health , strength , heav'n doth crown : but 't is not long we run this happy race , death cometh with his sithe and mows us down , when we are apt to say , for ought we know as yet we have an age of dayes to grow . our life 's a flower that groweth in the field . a garden-flower is but a fading thing , though it hath hedges , banks , and walls to shield it self from cropping : long 't is e'r the spring doth bring it forth ; three quarters of a yeare are gone before its beauty doth appear . and when it shineth in its fairest pride , one hand or other will be sure to pluck it . but let 's suppose all snatching fingers ty'd , and grant withall that never bee doth suck it to blemish it a jote , yet will the breath of winter blow the fairest flower to death . 't is long before we get us very farre into the world : for after generation there is a time when lifelesse lumps we are , and have not bodies of a humane fashion : such as we have both life and motion want , and when we live we live but like a plant . a while we do but grow : then like a beast we have our senses : next indeed we live the life of him that lives to be a feast for despicable worms . the womb doth give no passage to us yet ; we are ( like corn sown lately ) fit to be but are not born . when born , 't is long before we can procure our legs or understandings to assist us : and then 't is long before we grow mature : and all this while if sudden death hath mist us , yet in the hoary winter of our age our part is ended and we quit the stage . lord , what is man ? lord , rather what am i ? i cannot tell my self unlesse thou teach me : from thee came know thy self down through the ●kie to mortalls here . thy servant doth beseech the● to make me know , though it be to my shame , how vanishing , how weak , and frail i am . meditation 2. vvhat would i do if i were sure to die within this houre ? sure heartily repent , my sinfull couch should never more be dri● but drown'd in tears , sad grones my heart should rent , and my sorrow still increase with repenting till i die , that once reconciled i might be found of god in peace . then presently i 'll set about it , for my time 's uncertain , and for ought i know god may not leave my soul a minute more to animate my body here below . deep fetch'd sighs and godly sorrow shall possesse my heart to day : 't is a foolish sinne to say that i will repent to morrow . what if i die before ? just as the tree doth fall it lies . when i am in the grave i cannot grieve for sinne , nor can i be converted unto god , nor pardon crave . had i breath and grace to crave it , yet god's time of mercie 's gone : 't is giv'n in this life alone , in the next i cannot have it . what would i leave undone if gh●stly death stood at my elbow ? sure i would not wallow in those pollutions that reigne here beneath ; no lewd and wicked courses would i follow . i should tremble at a thought of uncleannesse , if i were sure that dreadfull time were near when i must to earth be brought . why should i sinne at all ? for in the act of my next sinne a sudden death may catch me . ( a town secure is much the sooner sack'd ) what know i but god setteth death to watch me , that when any lust hath press'd me for his service , that i may down to hell without delay , death may presently arrest me ? if we did well , still should we fear to mee● death in those places where we use to sinne , and as we enter think we heare the feet of death behind us coming softly in ? we should fear when sinnes delight us , when we swallow any crime , lest that very point of time justice should send death to smite us . i know whatever is on this side hell , is mercie all : that we were not sent thither when we sinn'd last , is mercie . what befell zimri and cozbi as they lay together ? phinchas zealous spear did thrust both to death , and bored holes to let out those guilty souls , which were melted into lust . help me , o lord , to do and leave undone what thou command'st , for sudden death prepare me , that at what time soe'r my glasse is run thy holy angels may to heav'n bear me . give thy servant grace , that i may so fear the face of sinne as a serpents , lest that in th' unrepented act i die . meditation 3. doth death come suddenly ? so much the better : if i am readie and do daily die , so much the sooner 't will my soul unfetter t' enjoy the best degree of libertie . and if death will send me where i shall evermore remain , i will never care how vain , or how frail my life is here . my life is like the wind : but when this 〈◊〉 i● pass'd i shall eternally enjoy a place in heav'n , where all is calm enough , where never blast is felt that brings annoy , where is everlasting case , not a storm nor tempest there , nor a jote of trouble , where all is quietnesse and peace . my life is like a vapour : but assoon as this thin mist , this vapour , is dispersed , my day shall be an undeclining noon , whose glorious brightnesse cannot be rehearsed , which will shew me ( for so clear and so shining is that place ) god immortall face to face , whom i saw but darkly her● . my life is water spilt and cast away upon the ground : but after it is shod , in stead thereof i shall a stream injoy , as crystall clear , which from the throne of god and the lamb of god proceedeth . water 't is of life , and lasteth ever , which a soul that tasteth once no more refreshing needeth . my life is like a shadow that doth vanish : but whensoe'r this shadow 's vanish'd quite , substantiall glories will my soul replenish , and solid joyes will crown it with deligh● . the worlds are but fading joyes ; shadows we all purchase here : never untill death appear have we true and reall joyes . my life 's a flower : but when it withers here it is transplanted into paradise , where all things planted flourish all the year , where boreas never breaths a cake of ice . with sweet air the place is blest ; there i● an eternall spring : thither , lord , thy servant bring . here my homely muse doth rest , nor another flight will make till she see how this will take . finis . notes, typically marginal, from the original text notes for div a17129e-500 * lorin. in psalmos . tom. 1. p. 4. d. proveth it by many good witnesses . a treatise upon death first publickly delivered in a funerall sermon, anno dom. 1630. and since enlarged by n.c. preacher of gods word in scotland at kilmacolme in the baronie of renfrew. campbell, ninian, 1599-1657. 1635 approx. 149 kb of xml-encoded text transcribed from 65 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a17866 stc 4533 estc s118869 99854076 99854076 19483 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a17866) transcribed from: (early english books online ; image set 19483) images scanned from microfilm: (early english books, 1475-1640 ; 576:07) a treatise upon death first publickly delivered in a funerall sermon, anno dom. 1630. and since enlarged by n.c. preacher of gods word in scotland at kilmacolme in the baronie of renfrew. campbell, ninian, 1599-1657. [128] p. printed by r. y[oung] for i. wilson, bookseller in glasgow, edinburgh : anno 1635. n.c. = ninian campbell. printer's name from stc. includes severall epitaphs in latin verse at end. signatures: a-h. reproduction of the original in the folger shakespeare library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic 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2007-10 john pas text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a treatise upon death : first publickly delivered in a funerall sermon , anno dom. 1630. and since enlarged by n. c. preacher of gods word in scotland at kilmacolme in the baronie of renfrew . hebr. 9. 27. for it is appointed for men once to die , &c. edinburgh . printed by r. y. for j. wilson , bookseller in glasgow . anno 6●5 . christian reader , in this changeable vicissitude of decaying time , and continuall succession of dying ages , there is nothing more certain then death , which is painted forth in the face of all living creatures , man not excepted , the noblest of all , who in all sexes , rankes , and conditions must once die , and then enter into judgement . for this radicate moisture must drie up , and this naturall heat must grow cold , this soaring breath must flie up , and this surmounting soul must flit out of this earthly tabernacle , that it may returne unto its native soil , where it shal rest eternally in these heavenly mansions , stately habitations , and most pleasant paradise of god : whereunto christ the spoiler of principalities and powers , our captain , forerunner and perfect saviour is victoriously and triumphantly gone before us , and now ( according to his comfortable promise ) is preparing a sure place , a royall palace , for all those , who with a godly sorrow groane under the unsupportable burthen of their grievous sins , and with assurance of faith beleeve in , and long after his saving and glorious appearance . so that we need not sorely and immoderately lament , for the absence of those whom we once dearly loved in this sower valley of tears and wearisome pilgrimage of many stations , every houre whereof is more dangerous then another ; seeing they have joyfully and happily arrived at their journeys end , heaven , and at last are crowned with incomprehensible glory , strengthened with never ▪ fading immortalitie , replenished with exquisite joyes of gods favourable presence , and drowned with over-flowing pleasures at his right hand for evermore . these points with many others in that kinde i have handled in this subsequent meditation , first publickly delivered by me in a sermon at the buriall of an honourable baron with his religious ladie both laid in their grave at once , whose names of blessed memorie i conceal from thee , for such reasons as i thought good . which meditation surely i had buried with them , or at least closed up in my study , if not the good opinion of conscionable and zealous hearers had raised it up again from the grave of oblivion , by their diligent search and lecture of manuscripts here and there dispersed far from my expectation & former intention . so that i was forced to review and inlarge the originall copie by the advice of my learned and much respected friends ; such as reverend prelats , doctours and pastours of our church , who have best skill in such matters of spirituall importance . for i have ever been of that minde , that every wise man should make choice of some intire and trustie friends , who will be so far from flattering and fostering him with a self conceit , that by the contrary they will plainly admonish him of his errours and infirmities , and give him sound and ripe counsel , when there is any businesse in hand that may especially concerne his credit and estimation . amongst the which the operations which flow from the gifts of the minde have the first place : & seeing none , how capable so ever , is fully adorned with them , he should seek help of others . for god hath not given all gifts to every one ; and he who is shorter-sighted then i , may see a spot in my face which i cannot see my self ; and it were to be wished that there were more premeditation in this age , so fertile of invention , wits and writs . did the greek oratours and poets go to their athenaeum , and the latine to their aedes palatinae , for to consult with the most learned of their time about the divulgating of their monuments ; and we who have more divine documents then ever any paganish writer could dream of , bring forth so abortive fruits ? as for my self , i will not answer for others , but if i had had no other to take counsel by , surely this lucubration should never have seen the face of the sun , or come unto the hands of these censuring and critick dayes : where there is nothing so good , but it hath its own carpers and enviers , nothing so bad , but it hath its own favorers and embracers . in it i meddle not with curious and fruitlesse questions , new doctrines , dangerous tenents , accompanied with varietie of ostentative and sophisticate learning , and farded with the abused colours of pratling and adulterate eloquence , wherewith too many seek their own praise , by disgracing their sincere profession , by venting their loftie presumption , by scandalizing their holy mother the church , by defiling the white robe of christs righteousnesse , laid abroad to us in the gravitie , integritie , simplicitie , and majestie of divine scriptures , which ought to be the only square and rule of our actions , the touchstone of our speculations , and the soveraigne judge of all our controversies . which controversies alas , to the unspeakable grief of the better sort , to the pitifull seduction of some miscarried simple ones from the puritie of truth to the impuritie of errour , to the inevitable destruction of many obdurate ones to fearfull and damnable inconveniences , what by sects , schismes and heresies this long time ago , what by oppressions , murthers , massacres , as bloudy consequences , have troubled the peace of this christian world . neither did i suffer this sermon to come to open light , because it was my own brood , and first issue upon that grave purpose , which requireth moe years , deeper learning , sounder judgement , longer experience , then i , a youth , can attain to for the present , but because of two reasons which i adde to the former : the first is , because there is no meditation more familiar to me then that of death : out of the countrie , many thousands did fall on every side of me : and in my countrie , since my admission to this painfull and dreadfull cure of souls , one speciall point of my charge is to visit those good christians ( over whom i watch ) at their last farewell to this world , that i may render a joyfull and comfortable accompt of them to my master the great shepheard of the flock . the second reason is , because of two men , whom i highly honoured during their pilgrimage here ; the one was a principall nobleman of my paroch , who in his journey to heaven took such pleasure in reading this meditation , that he himself did dict it to one of his servants a little before his death . and i dare say , without flatterie , that his generous and religious soul did even in this life in a singular manner taste of the glorie to come . o what divine sentences ! o what comfortable speeches did he utter to us who attended on him ! o what ravishing contemplations and private soliloquies had his soul with god on his death-bed ! these , as so many antidotes , preservatives & corroboratives he used against that last agony : by these , as so many scales he climbed up to the heavens . the other was my dear & honourable father , who before his departure out of this mortall life delighted much in reading , hearing & meditating on this discourse , and hoping that others should get instruction , direction and consolation thereby , commanded me to publish it . so that i could not disobey him , who was gods instrument to bring me unto this world , to train me up in the fear of the lord , and who both in , and out of the country , did prosecute me with his tender & fatherly affection in my painful travels , and dangerous expeditions for the golden fleece of vertue , & whose life was a clear mirrour of christian charity , yea above his power oftentimes , which he did recommend to his children : for the lord blessed him with abundance to the end , and in the end crowned his former favours with a pleasant and peaceable death , which he oft craved at gods hands , and which was a matter of greater contentment to me , then if he had left me heire of whole territories , which with the rest of the toyes of this perishing world have but transitorie joyes , like clouds rising in the morning , but dissolving ere night without any memorie of them at all . neverthelesse , honourable birth , good education , the patterne of worthy acts , and the immortall fame of renowned ancestors , either in church or policy , communicated to the emulous posteritie for imitation , is not the least portion of humane inheritance : and he who follows their famous examples , ingraven with letters of gold in chests of cedar , or in tables of marble , in the never-decaying temple of sacred memory ; he ( i say ) is not only in the way to worldly honour and preferment , but also their footsteps lead him from grace to glorie , which is the most precious purchase a christian can acquire . without the which all is but dung and drosse : for one drachme of goodnesse is better then a whole world of greatnesse ; even as a little pearle is of greater worth , then a big rock of flint ; or as the sun is higher esteemed then the whole body of the firmament spangled with stars , every one striving with another in beautie . to be short then , it is no inbred opinion of my self , who am conscious of many infirmities in this body of death , that maketh me to acquaint thee ( o christian reader ) with this funerall meditation , which perhaps may live when i am dead . in the mean time i wish it may teach thee , me , and other mortall men , our christian duety in this point , rest with us familiarly at home , warne us in our journey , remember us of our present mortalitie , guard us against our last enemie , prepare us for that future immortalitie and full happinesse of soul and body conquered to us by the victorious death , and meritorious passion of the only son of god our only saviour : in whom i rest ever , thine to power , n. c. ad lectorem . si procul obscuri tenebris ab inertibus orci sit tibi propositum succinctae stamina vitae ' ducere per virtutis iter ▪ dum fata diesque suppeditant ; animam ne mors inopina labantem auferat incauto , neu formidabile lethi imperium quod cuncta domat , terrorve sepulchri , vltricesve mali furiae , aut quascunque sinistro nox genuit faetu pestes , quodve horridus orcus spirat inexhaustum flagranti pectore sulphur , solicitent miseram trepid â formidine mentem : huc ades , en campbellus opem tibi praebet anhelo ante ferens gressus . vt quae ( velut orba carina remige ) jactatur variis impulsa procellis fortunae instabilis , tandem mens edita coelo assuescat patriam paulatim agnoscere sedem . ille etenim ingenii nixus pernicibus alis , judicioque nitens memori , quae docta vetustas naturae ê tenebris hausit ratione sagaci : et quae sancta cohors patrum ( quos inclyta virtus reddidit aeternos ) veriquoque fontibus hausta mandavit scriptis ; & quae ter maximus orbis conditor indulsit divina oracula terris , hoc except a tulit tenui comprensa libello . ex quibus instructus triplici penetralia ditis agmine perrupit saevi , mortisque ferocis spicula contundens , vinclis dare colla coêgit . qud tu magnanimo superat â morte volatu aethereas subeas sedes , lautaeque deorum accumbas mensae , factus novus incola coeli . patricius campbellus . a preface before the sermon . ye are all here conveened this day to performe the last christian duties to a respected and worthy baron , with his honourable lady , who both have lived amongst you in this land , and whose embalmed corps , both yee now honour with your mourning presence , and happy farewell to their grave . i am here designed to put you all in minde by this premeditate speech , that the next case shall be assuredly ours , and perhaps when we think least of it . therefore that i may acquaint these who need information in this point with the nature and matter of such exhortations , let them remember with me that there are two sorts of funer all sermons , approved and authorized by our reformed churches in europe : the first whereof , i call , for orders sake , encomiastick , or scholastick , because it is spent in the praise of the defunct , and only used in schooles , colledges , academies , and universities , by the most learned ; and this is ordinarily enriched with pleasant varietie of strange languages , lively lights of powerfull or atorie , fertile inventions of alluring poesie , great subtilties of solid philosophie , grave sentences of venerable fathers , manifold examples of famous histories , ancient customes of memorable peoples and nations ; and in a word , with all the ornaments of humane wit , learning , eloquence . which howbeit i might borrow for a while , yet i lay them down at the feet of jesus , and being sent hither not by man , but by god , whose interpreter and ambassadour i am , i prefer before them the smooth words of moses , the stately of esay , the royall of david , the wise of salomon , the eloquent of saint paul , and the ravishing of saint john , with the rest of divine writers , gods pen-men , out of whose inexhausted treasurie of heavenly consolation , and saving knowledge , i wish to be furnished with the secret preparation of the sanctuarie , and to be accompanied with the full power and evidence of the spirit of my god. for there is another second sort of funerall sermons , which i call ecclesiastick , or popular , viz. when the judicious and religious preacher , only for the instruction and edification of the living , frequently assembled at burials , and earnestly desiring at such dolefull spectacles to be rejoyced in the spirit of their mindes , taketh some convenient portion of scripture , and handleth it with pietie , discretion , moderation , to his private consolation , the edification of his hearers , and the exaltation of the most high name of god. so that having no other ends but these three , and taking god to be my witnesse that i abhor all religious or rather superstitious worship given to the dead , and being naturally obliged to come here , and oftentimes requested by my near and dear friends , yea abundantly warranted by these who have the prioritie of place in church government above me , and as it seemeth by your favourable silence , and christian attention , invited to speak , i have purposed by the speciall concurrence , and assistance of the spirit of my god , to deliver unto you a brief meditation upon death . pray ye all to god to engrave it by the finger of his all-pearcing spirit in the vive depth of my heart , that again by way of spirituall communication , i may write it upon the tables of your hearts ( as it were ) with a pen of iron , and the point of a diamond , that both preacher and hearer may lay it up in their memories , and practise it in their lives and conversations . and i intreat you all ( and most of all these who are of a tender conscience ) i entreat you i say , in the tender bowels of mercie , not to misconstruct my coming hither , which ought rather to be a matter of singular comfort , then of prejudged censure ; a matter of profitable instruction , rather then of envious emulation ; a matter of pious devotion , then of repining contention . i think not shame , with the glorious apostle to preach in season , and out of season , for the converting , winning , and ingathering of soules . i do not say this , that i consent to these who contemne and condemne altogether such meetings ; for albeit i would confesse unto them , that the time , place , and persons were extraordinarie ( as indeed they may seem to these who have not travailed out of their paroch churches , or seen forrein countries ) yet the customes of the primitive church ( see nazianzen , ambrose , jerome , &c. ) and of our reformed churches in france , genevah , germanie , upper and lower , in great britaine , and elsewhere , maketh all three ordinarie ; and the subject of this present meditation , viz. death , proveth the same to be common . the sermon . hebr. 9. 27. for it is appointed for men once to die , &c. this is a short , a memorable , a grave assertion . short , because few in words , but full of substance . memorable , because a remembrance of death . grave , because the vive representation of it before our eyes should teach us our frail and transitorie condition in this world . but that i may proceed with a clear method , without the which there is no solid discourse , marke these points : 1 the logick analysis of these words : 2 the grammaticall and criticall expositions : 3 the doctrines , conforme with their severall uses inferred upon them : 4 and lastly , the conclusion of this whole action by way of application to these two dead corps . as for the analysis , i shall not be curious in it . ye see only the subject of this sentence is , men once to die . the attribute , appointed ; the sentence it self is generall , because the appointment is generall , death generall ; the subject of death , man , generall ; the number of death , once , if unitie can be a number . as for the exposition ; there are three words which need to be cleared . the first whereof is appointed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expounded by worthie suidas , laid up as a reward ; and so indeed death is the wages of sinne . phavorinus following that most learned hesychius , turneth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is prepared ; and so indeed it is prepared for all men once to die : but our greek and latine , ancient and moderne writers translate it , ordeined , decreed , established for all men once to die . i embrace their orthodox versions ; yet they will suffer me to explain this word by others in scripture , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is foreseen ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is foreknown ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is fore-purposed ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is predestinate that all men must once die . i confesse all these foure words are to man diverse , modo percipiendi ; yet to god , they are all one ; who howbeit he be the first and the last , yet in him there is neither first , no● last . so that the meaning is this ; it is the irresistible will , eternall decree , unchangeable purpose , unsearchable counsel of the wise and everliving god , that all men and women living upon the face of the earth , must once die . obj. but this may be called into question by two or three instances taken out of the old and new testaments : in the old , genes . 5. we read , that enoch was no more seen by man , but taken by god. and 2 king. cap. 2. that elias was caught up in a fierie chariot unto heaven , so that they were both translated not to see death . in the new we read , 1 thess . 4. that these who shall survive at the day of judgement , they shall be changed in the twinckling of an eye , and caught up into the clouds for to meet with the lord in the aire , and to be ever with him ; so that these also shal not taste of death . i answer first , that some few extraordinarie instances do not altogether break the band of ordinarie courses once set down by god , who is without shadow of turning or changing . secondly , i answer , that enoch and elias , in so far as they were men , they were mortall , but in so far as they were such men , they were immortall , that is , in so far as they were types of the resurrection and of the prototype jesus , the immortall , coeternall , coessentiall son of god the father . and as for those , who shall remain alive upon the earth on that great day , their death will not be reall , but analogicall , not actuall , but virtuall or equivalent , that is , they shall not die as their predecessours , a naturall death ; but their extraordinarie change shall supply or be in stead of an ordinarie death . so that ye may manifestly perceive , the appointment of god is surer then the center of the earth , or the foundation of the heavens : for these two are grounded upon it , and it upon none , except it self , the center and fundament of all , whose appointment is himself , in whom there is no composition , no accident ; quicquid enim in deo , deus est ; that is , whatsoever is in god , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very god , him very self , one and the same ; yesterday , to day , and for ever . and thus far of the exposition of the first word , appointed . the second word is , death : suidas by a periphrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , a refuge from evils , and as it were a most safe haven after some storme . phavo●inus , who wrote after the rest of greek authours , giveth foure short descriptions of death , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , a separation of the soul from the bodie ; a disjunction of the foure elements , whereof our bodies are made ; the loosing of the life ; the chasing away of cares . scripture calleth it a loosing , not a losing , or dissolution , not a destruction . our theologues they commonly make three sorts of death : first , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , naturall death ; not that nature is the cause of it , for it is sui conservatrix , a defender of it self ; but that it is made common to all things in nature , and under the sun : things also above ( the divine nature onely excepted ) have their owne changes , as well as their influences . secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , violent death , when the course of nature is interrupted , by some strange event ; common also to all living creatures : and the pagans themselves without any contradiction acknowledged these two sorts . the third is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the death of deaths , called spirituall death ; and it is twofold ; either first , when a man is dead in his sins , through desertion , occoecation , obduration , impenitence , or last , when a man because of his continuance in the same is cast away from gods presence and union as a reprobate , and consequently is adjudged to the hells without any recoverie , deliverie , mercie . god preserve us from this estate , and happy shall we be , if we die , before we die , for so we shall not die , when we die ; that is , if we die to sin , before our bodie die , for so when it dieth , we shall not die spiritually ; and he that will live when he is dead , must die while he is alive , that whether we live , we live to the lord ; or whether we die , we die to the lord , whether we live therefore , or die , we are the lords , rom. 14. 8. for christ to us in death and life is advantage , philip. 1. 21. for christ therefore died and rose again , and revived , that he might be lord both of the dead and living , rom. 14. 9. and thus far of the exposition of the second word , death . the third word is man. i know the naturalists , being blindfolded , intoxicate , and infatuate with self-love , and self-conceipt gave innumerable glorious titles to man ; and amongst the rest , they called him the monarch of heaven and earth ; the midst betwixt the creatour and the creature ; the lord , compend , and picture of this world , a little world , the delight and miracle of nature , the miracle of miracles , yea , a mortall god , and ( as the stoicks say ) in one thing lesse then god. but it is to be remarked , that the most solid philosophers did call man amongst other disparagements , the patterne of imbecilitie , the prey of time , the pastime of fortune , the pourtraict of inconstancy , the subject of envie and calamitie : or ( as diogenes saith ) rottennesse in his beginning , a beast in his life , the food of worms in his death . but to leave all exotick observations , let us speak of him , in the language of canaan . there are three words , which in the originall signifie man ; the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 isch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , noble , strong , worthie , excellent man : for in the estate of innocencie and integritie , he was created perfectly holy in body and soul ; in which sense philo judaeus calleth god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the patterne ; and man , gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , image ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , effigie ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , workmanship . but alas , o man , thou hast made a great change , and hast lost infinite treasures , for earthly toyes ; of holy thou art become unholy ; of perfect , imperfect ; and art metamorphosed from the image of god , to the image of satan . the second word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enosch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , painefull , sorrowfull , miserable man : for by his vile apostasie from his lord and king , from his master and father , he hath brought shame and punishment upon himself , and through him to his whole posterity , as water is derived through the channell to the streams ; or as the sappe of a tree is sent up from the roote to the branches . the third word is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adam ; and this word is almost one with enosch ; for it signifieth weak , feeble , impotent man , and so it is distinguished from isch : as in greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , psalme 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bene adam ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bene isch ; that is , the rich , and the poore , the noble , and the ignoble , potent , and impotent . but this third word , adam , signifieth most especiallie , the matter whereof wee are made , clay , earth , dust . and in this sense moses , deut. 32. jer. 22. 29. say , o earth , earth , earth , hear the word of the lord ; that is , o man , man , man , earth by constitution , earth by disposition , earth by dissolution ; set down in the latine wel ; terra quam terimus , terra quam gerimus , terra quam quaerimus . and chrysostome saith more , it is our countrey , ournurse , our mother , our board , our house , our sepulchre : augustine tearmes it , our strange land ; and nazianzen , our step-mother : and this is gods own conference with man in that terrestriall paradise , gen. 3. 19. dust thou art , and unto dust thou shalt return ; confessed by abraham , gen. 18. 27. i am but dust and ashes : and by job , ch . 10. 9. o lord thou hast made me as a pot of clay , and wilt bring me unto dust again . and this is amplified by solomon , siracides : yea the turks and pagans , who affirme , that we were once made of earth , & must return to it again , as waters to the sea . and this is gods owne voice to isaias , ch . 40. 6. repeated in 1. peter , 1. 24. all flesh is grasse , and all the glory of man is as the flower of grasse ; the grasse withereth , and the flower thereof decayeth . where first , mark the matter of man , in the word , flesh , that is , a senslesse dead lump , till that the lord , and prince of life breathe into his nostrils the breath of life , and so he become a living soule . secondly , the continuance of man , and that very short , represented first by grasse , which the mower cutteth , the winde withereth , the frost consumeth : secondly , by a flower , which the hand plucketh , the winde shaketh , the rain walloweth , both of small endurance ; for one winter taketh away both . even so man may in the pleasant flower of his age , bud , flourish , fructifie ; but when the smiting winde of gods decree bloweth on him , he withereth , decayeth , dieth . and when hee is gone , were he ever so glorious in this life , there is no more memorie of him , then of a beautifull flower in a mowen meadow ; his loyall wife , his loving children , his neare friends , his dear companions , all forget him : and howbeit in the vanitie of their ambitious spirit , and pride of their loftie heart , they would erect sumptuous tombes , speaking trophees , gorgious monuments ( onely times prey ) upon him , he is not sensible of such things ; for , esay 63. 16. abraham is ignorant of us , and israel knoweth us not : and after this life he must be in one of these two estates without a third , either in hell sempiternally confined ; and if he bee there , what comfort can hee receive of funerall preparations , multitudes of convoy , bearing of branches , and such like superfluities , which reach not beyond the span of this life ? or if he be triumphing in heaven , no earthly pompe , no humane magnificence , no worldly preheminence can adde any thing to that superexcellent weight of glory , no more then a drachme to the weight of the whole earth , or the dust to the balance , or a sparke to the bucket , or a bucket to the boundlesse , bottomelesse ocean ; or a candle can adde to the matchles sun in his pride at the mid-day . and thus far of the exposition of the third word , man. the assertion , it is appointed , &c. now i come to the doctrines . the first is generall , and it is the pillar whereupon i prop the rest , viz. the demonstration of the invincible truth of this assertion , it is appointed for men , &c. by these strong and forcible reasons . the first reason is taken from the mother of all things , and especiall hand-maid of god , nature : for it hath appointed that all flowers , from the stinking weed to the fair lilie ; that all trees , from the hyssope upon the wall , to the cedar in the forrest ; that all herbs , from the green grasse , to semperviva ; that all minerals , from the iron to the gold ; from the rough stone to the precious pearle ; that all the fishes , from the greatest leviathan , to the least minime ; that all fowles , from the eagle to the midge ; that all the creeping creatures from the elephant or crocodile to the basest wormes , have their owne beginnings , progresses , ends . because the very foure elements whereof they are made , are naturallie subject to their combined transmutations , the earth being subtilized to the water , the water unto the aire , the aire unto the fire , and these unto their prima materia , their chaos , and it unto nothing . and this nature is so pregnant , sedulous , and wise , that it keepeth its own appointed time , as the wise man saith , ecles . 3. there is an appointed time for every thing under heaven . if time , then there must bee a prius and a posterius , a last as well as a first . as for example , the crane , the swallow , the stork , the woodcock , the cuckow with her titling , know the seasons of the year , according to the course of sun and moone , from which proceedeth the beautie of the spring , the heat of summer , the fruitfulnesse of the harvest , and the cold of winter , one following after another ; and as one cometh , so the other goeth , by an alternative vicissitude of time , which at the last ( seeing now it consumeth all things ) must be consumed by it self , when it shall finde nothing to feed upon . for now wee may say , where are those ancient works made of brick and stone ; yea , of flint , brasse , adamant , by the most cunning artificers ? are they not redacted unto their originall informe , disforme dust ? where is the tower of proud babel , the church of ephesian diana , and that glorious one of solomon ? where is the capitoll of rome , and the invincible byrsa of carthage ? where thebes , with her hundred ports , spacious nineve , and beautifull jerusalem ? hath not time devoured all , and much more , with their builders , indwellers , upholders ? and shall not london , paris , rome , constantinople , cairo , quinsay go that same way ? yes assuredly : for things artificiall , as well as naturall have their owne periods , which they cannot outreach , otherwise they were infinite ; a propertie , which cannot be attributed to any thing created properly . the second reason is taken from experience , the schoolemistresse of fools : for it is the surest that ever man got ; and it appointeth and teacheth , that our life is a dying life ; and that the first step to it , is the first step to our death ; and that the longer we live , the nearer we are to death , and our being here is equally divided between life and death . na scentes morimur , finisque ab origine pendet . quidquid habens ortum , finem timet , ibimus omnes . so that the continuall worke of our life , is a building of death in us : for we die daily ; and if we live but one day , we see all ; so all dayes are alike , it is that same day and night , that same sun and moone , these same elements and heaven which our forebears have seen before us , and there is no new thing under heaven . but to repeat things from the beginning ; doth not experience teach us , that where there is one come to fiftie years , there are ten not come ; but to see a man passe his climacterick , and then 80. years , it is rara avis in terris . never man yet lived a 1000 years , which are but one day in the sight of god ; for one age is the death of another : childhood the death of infancy ; youthhood the death of both ; manhood the death of these three ; old age the death of these foure ; death the death of all : even so one generation is the death of another . to the hebrews succeeded babylonians , chaldeans , assyrians , medes , persians , egyptians , sycionians , greeks , romanes , and to them wee who live in this deficient and vicious age : and as they have transferred the lamps of their lives to us ; so we by continuall succession of time must lay down the same without any contradiction to our posteritie . that sun which ye see setting over your heads , the ebbing and flowing of the sea , which environeth us , that earth whereupon we walk , lately renewed , now growing old ; and to come nearer , these graves whereupon yee trode in your entrie , this church-yard , these through stones , that dead bell , that beir , that dolefull convoy , these two corps , and that wide opened sepulchre , telleth us , that we must die . and as catullus saith , — ostentant omnia lethum . death is painted with the net of a fowler : and with this ditto , devoro omnes , i devoure all . all things above us , beneath us , about us , within us , and without us , tell us that we must die . doe not all the creatures summon one another to it ? the least is swallowed up by the most ; the weakest by the strongest . and such is the gluttonie and insatiable appetite of man , that he hath not spared one of them , but from the tame to the wilde beasts , from the fowle of the aire , to the fish of the sea , his wombe is become the tombe , or rather filthie retract of them . so that seeing he is nourished with perishingthings , he cannot according to the maximes of philosophy but perish himself too , being corruptible in his conception , of frothing sperme ; corruptible in his mothers belly , of excrementitious bloud ; corruptible on her breast , of vaporous milk ; corruptible in his whole life , of earthly food ; but most of all corruptible in his death , from the which he is called in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in latine mortalis , that is , subject to death : and this is so experimented by man , that one premonisheth another , our forebears our fathers , and they us , and we our posteritie , to our journeys , pilgrimages , warfares end , death . the third reason is taken from god , whom the egyptians call theut ; the persians , syro ; the arabians , alla ; the magicians , orsi ; the latines , deus ; the greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the hebrews , jehovah , elohim , adonai , all in foure letters , to let you see that he is the god of all nations , the god of gods , who appointed all things to come to passe according to his good wil & pleasure ; whose appointment is the cardinal , supreme , architectonick cause of these two former subordinat appointments ; for it is the cause of causes ; and without damnable curiositie , we ought not to go further ; it is a precipice , and wee must not cast our selves headlong off it ; it is a great gulfe , too deep for our shallow wits ; let us admire , adore it . but to leave the infinite names which lullists , rabbines , caballists , paganes , divines give to god , he is tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the best deviser ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , goodnesse it self ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of most free will ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , him very self : and so his appointment must bee holy , righteous , perfect , irresistible , whose appointment is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whatsoever god ex voluntate beneplaciti , hath first concluded within himself , or acted in the parliament , or secret counsell of himself before all time , that ex voluntate signi must bee execute by nature , and taught by experience in time ; seeing these two are his loyall and faithfull servants , who must not , nor cannot , nor will not controll their masters uncontrollable will , who even trystes with them for the reall and effectuall accomplishment of all actions . therefore because it is ratified from all eternitie in that supernall throne of gods justice , that for sinne all men must once die , then for the execution and exhibition of the same on earth , nature must play its part , and experience its part ; for of necessitie , the severe sentence of a soveraigne and inappellable judge must be reverently obeyed . but so it is , job 14. 5. all the dayes of man are determined , and the number of his moneths is with god , and he hath set him bounds that he cannot passe . and 7. 1. there is an appointed time to man upon earth . the poet saith well , stat sua cuique dies . hence it is that deut. 30. 20. god is called by moses , the length of the peoples dayes : and david , ps . 31. 15. saith , that his time is in gods hands ; who as he hath begun to spin the thredof mans life , so he is onely able to spend it . and this is it which the fabulous poets forge of their three fatall sisters , clotho , lachesis , atropos , the spinster , twister , and cutter of the small thred of mans life . we acknowledge no chaldaick fates , no poetick sisters , no blind fortune , no coactive necessitie of destinie : but the wise , just , good , almightie providence of god , which not only extends it selfe ad vermiculos in coeno , but also , angelos in coelo , and man who was made a little inferiour to the angels ; and alas now by his default hee is lower then the wormes . indeed naturalists may know , that there is a god in nature , forming , reforming , performing , confirming , perfecting all things ; without the which they could not stand one moment : & this is only a theoretick knowledge , and it may be without sanctification . but we who are enlightned with the light of grace , and the sunshine of the gospel , and taught and inspired by gods spirit , have a practique and saving knowledge : whereby we not only admire his power in the creation , his wisedome in the administration , his constancie in the conservation , his beautie in the decoration , his bountie in the augmentation of all things ; but also are particularly informed , and fully perswaded , deum esse vitae necisque arbitrum . vtramque vero ( saith tertullian ) disponendo praescivit , & praesciendo disposuit , that god is the commander of life and death , who in disposing foreknew , and in foreknowing , hath disposed of them both . the lord saith , deut. 32. 39. i kill and make alive . god is not carelesse of us , as the epicures have dreamed , but by his speciall providence he hath such an extreame fatherly regard to us , that one hair cannot fall out of our head , one cubit cannot be added to our stature , with it ; without the which a little sparrow cannot fall to the ground . so that ye may evidently perceive , that nature , experience , and god himself prove the truth of this assertion , it is appointed , &c. the uses of this generall doctrine are especially these two . the first use is of instruction , it is appointed , &c. then let not us be so foolish as to fret against nature ; so stubborne as to grudge against experience ; so profane , as to dispute against god : why hast thou made us thus ? for esay 45. 9. wo unto him that striveth with his maker ? shall the clay say to him that fashioneth it , what makest thou ? that threefold appointment is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bottomelesse deep of the unsearchable waies of god. it is a labyrinth , we may well finde the entry , but never get the outgate of it ; it is a steep rock , we may well climbe up , but the downfall is great ; it is an ocean , and our boat is too light and shallow for it ; not unlike the head of that great river nilus , which could never be found out . so that seeing our dayes are short , let us say with moses , psal . 90. lord teach us so to number our dayes , that we may apply our hearts unto wisedome . and with that notable patterne of patience , that excellent doctor upon this point , job 14. 14. all the dayes of my appointed time will i wait til my change come : alwayes in much humiliation and reverence , prostrating our souls before the sacred and dreadfull majestie of our god , who rideth upon the heavens , and dwelleth in that inaccessible light , cloathed with ravishing glory , armed with innumerable legions of angels , crowned with unspeakable blessednesse ; at whose presence the cedars of lebanon are throwne down , the forrests denuded , the earth trembleth , the sea roareth , the mountaines melte like waxe ; and all the inhabitants of the earth are as stubble before the fire ; the sun and moone obscured , the stars darkned , the powers of heaven weakened , the cherubims and seraphims cover their faces , not able to behold the brightnesse of him , whom the angels adore , the thrones worship , the devils fear . so that wee must confesse , whether wee lie or stand , wee run or walk , we sleep or awake , or whatsoever we do , we can neither by force , subtiltie or request recall his irrevocable decree , by whose unsearchable wisedome , and unchangeable providence , and almighty power , all befalleth us , that doth befall us . is it then gods ordinance to day to deprive our king of a valiant subject , the nobles of a peere , the countrey ▪ of a baron , the house of a head , the obedient son of a dear father , and our selves of a welbeloved and worthie friend ? let us be taught , that the rarest and highest spirits live shortest , and have the swiftest course , and that these whom god tendereth most , are earliest taken to himself : and let us not be so ignorant as to lay the blame upon second causes , such as the influence of heaven , the aire , the dyet , the complexion , untimely disease , the company , the mediciner ; but let us look higher to the cause of causes , god ; who is as the first wheele of the horologe , which leadeth the rest : as the primum mobile , which draweth about with it all the inferiour sphears . to be plaine , what are we but clay in the great potters hand ? god make us pitchers of mercie , and not of wrath ; vessels of honour , and not of dishonour : what are we ? not idle spectators , but reall actors in the scene of this world ; and god is the great playmaster and ring-leader : what ever habite or person he commandeth us to take , that wee must play well . let us enact a comedie , and not a tragedie : for this hath a joyfull beginning , but a wofull end : lord make us wise actors , and not formalists , temporizers , verbalists , hypocrites , that in the last act of our lives ( which either is the most joyfull , or the most dolefull ) wee may prove good , solid , and persevering christians , that so wee may receive the crowne of life . the seconduse is of consolation . is it gods appointment to take from us by death these whom we love in their life , as our other selves ; such as a dutifull wife , an obedient childe , a kinde friend : then let us say with job , chap. 1. v. 21. the lord hath given , the lord hath taken , blessed bee the name of the lord. let us not burst out into womanish complaints , o dear father where art thou ! o sweet son where art thou ! o loving husband where art thou ! shall i see you no more ! nor unto heathenish and comfortlesse exclamations in cursing the elements , or in blaspheming their false gods , thirtie thousand in number : nor unto the excessive , or immoderate lamentations of some paganes , as these of china , who burie themselves quick with their dead : nor unto the barbarous , & savage custome of scythia , who burie their dead in their stomacks by eating thē ; nor unto the vaine super fluities of indian or egyptiack lustrations , or denicall festivities , viscerations , funerall playes , and banquets called silicernia , invented by the old romanes : nor unto the sottish and blockish stupiditie , apathie , or indolence of the stoicks , who had no more sense then if they were stocks or stones , and defined man to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , well wrought clay , who with epictetus thought no more of the death of their trustie and best friend then of a pitcher , fallen & broken upon the ground : but wee ought to keepe a laudable sobriety , & golden mediocrity , having warrant of god , instinct of nature , practise of christ , examples of the saints . 1. warrant of god , who commands us , mourne with those that mourn , for we shall be comforted , mat. 5. 4. and if he be moved in the very bowels of his compassion for the sinnes of his people , how should wee bee moved for our owne sinnes , which procure our death , and the death of our best beloved ? for the christian heart should not be a marble , but a melting ; not a stony , but a fleshie ; not a hardened , but a contrite heart ; and godly sorrow is one of the passions thereof . 2. instinct of nature : not only the tender hearted pelican , but the irony hearted ostrich wil love her young ones : the cruell lyonesse , the fierce tigre , the fierie dragon , the venemous serpent , viper , basilisk will bring up , and nourish their wicked broode ; and shall a reasonable mother forget her childe , or when it is dead before her , not let a tear fall ? or can the son here present , see his loving father , and compassionate mother lye cold and stiffe , and not sigh , sob , groane , weep , to testifie his inward , howbeit inutterable grief ? in such case where the eyes are dry , the heart must be of stone , flint , adamant . 3. practice of christ , who wept over dead lazarus ; he might have quickened him at the first instant , yet to expresse his naturall affection hee wept : but we , seeing we cannot restore these two unto life , let us mourne for them , for fear the god of nature thinke us unnaturall , who if wee shed moderate teares , hee will seal them up in the bottel of mercies , till at length he wipe all tears from our eyes , that we may see clearly these quos praemittimus , non amittimus ; quos non absumptura mors , sed aeternitas receptura est : that is , whom we lose not , but send before us ; whom death will not consume , but eternitie resume , as saith ambrose . so that we ought to glory in this , that in them as arrha's and pledges , and forerunners , one part of us is already glorified . 4 examples of the saints , as of abraham , gen. 23. 2. who mourned for his wife sarah . of jacob , gen. 37. 33. who mourned exceedingly for joseph , whom hee thought a wilde beast had rent in pieces . of joseph againe , gen. 50. 1. who fell upon jacob his fathers face , and wept upon him , and kissed him . of david , 2 sam. 1. who lamented with his lamentation over saul and jonathan . of judah and jerusalem , with jeremie and the singers , who mourned greatly in the death of their good king josiah , which is called the mourning of hadadrimmon in the valley of megiddon . zech. 12. 11. object . but yee will say , what ? may we not weep exceedingly at funerals , being grounded upon that same publick example of the israelites , 2. chron. 35. 24 ? i answer . indeed all occasions are not alike , by reason of the divers qualities of the defunct , who being all one to god , to man are not so . therefore if at any time great lamentation should have place , and if the nobilitie , ministery , commonaltie , should utter their inward grief , with outward gesture-of cloathes or speeches ; then it should be especially at the death of good , godly , and vertuous pr inces , who because they are gods lieutenants , deputies , and vicegerents , and vive representations on earth , god himself calleth them gods , and will have them to die like men . now as in their lives and reignes we ought them for conscience sake , worldly respect , and civill honour : so in their death we should be affected towards their happie memories as it becometh christians ; because oftentimes by the sinnes of the people many princes reigne : for our sins , alas , our sinnes they remove the light of gods favourable countenance with the best men in church and policie ; who because we are not worthy of them , such as heroick kings , well-affected nobles , wise counsellers , great officers of state , inferiour judges , religious prelates , & zealous preachers , who are as so many lamping lights and beautiful stars in the right hand of christ , fixed by god in the firmament of his militant church , are often taken from us in judgement ; and if they be once eclipsed , like the sun , they breed darknes upon the horizon of this inferior world . did ye not deeply consider , when that god from the heavens did frown upon us , in taking away the only solomon of our time , our gracious soveraigne king james of thrice happy memory , two of our speciall pieres , two props of our common-wealth ; with two great divines , two pillars of our church , followed a little thereafter , and yet we had greater occasion to mourn for our sinnes then for them ? for they were taken away , that they might not see the judgements to come . but not to digresse overmuch upon this discourse , receive these two wholesome instructions . the first is out of ecclesiasticus , a wise , though not a canonick book , chap. 38. let tears follow the dead , and cover his body according to the custome , and neglect not his buriall , and then comfort your selves for your heavines , for it cannot do him good , but hurt you . i remember of the epitaph of one of the kings of assyria , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : looking upon me , learn to lead a holy and gody life . and if the dead would speak , they would teach us this , videte quod sumus , eritis quod sumus , fuimus quod estis ; see what we are , ye shal be as we are , we were as ye are . to this effect have two eies in buriall , one cast upon the dead , and so there will be none of us so unnaturall , but he will be touched as he who feeleth not the losse , but the absence ; not the captivitie , but the libertie ; not the death , but the change of his friend to a better estate . and if we do so , our cariage cannot but be decent , modest , circumspect , wise , charitable ; in a word , christiā , another eie fixed upon god , who is al eye , and not only beholds the things of this great universe , but also the very inward reines , and most latent corners of the hearts of men . and if we do so , there wil be none of us but wil bridle his natural affections & secret passions in such fashion , that they carry him not beyond the bounds of right , reason , moderation , religion . the second is out of st. paul , 1 thess . 4. 13 , 14. i would not have you ignorant , brethren , concerning them which are asleep , that ye sorrow not even as others which have no hope : for if we beleeve that jesus died , & rose again , even so also them who sleep in jesus , wil god bring with him , that we may all meet where our last randevous , heaven , is ; and there be united to god , who is the center of all , yea all in all . and thus farre of that generall doctrine with the uses thereof . now let me come to some speciall doctrines which are as so many necessary consequences of it . the first doctrine by way of consequence is this , [ it is appointed ] then there is nothing in this world able to save a man frō the piercing stroak of death ; beauty cannot keep absalom , nor strength sampson , nor valour josua , nor wisedome solomon , nor policy achitophel , nor court haman , nor the crown saul , nor an hundreth and twenty seven provinces ahasuerus , nor the palace nebuchadnezzar , nor nine hundred sixty and nine years methusalem : what ? the best things could not keep the godliest from the same . righteousnesse could not keep noah , nor faithfulnesse abraham , nor meeknesse moses , nor integritie samuel , nor patience job , nor a blamelesse life zacharias , nor the heart of god david . the bark defendeth the tree , the feather the fowle , the scale the fish , the feet the hynde and the hare , and armour one man against another . and as saith epicurus , against all other things we may arme our selves , but against death there is no armour , for it consumeth armour it selfe : in which sense alexander the great said to the gymnosophists , hee could not give them immortalitie . and the wise man affirmeth this , prov. 30. 16. the grave , the barren wombe , the earth , and the fire , they never say , enough . as the barren womb cannot be filled with seed , nor the earth with waters , nor the fire with fewell , so the grave is never satisfied with the dead . death is rigorous , inflexible , inexorable , irrevocable , irreparable . this is verified in the worthie patriarchs , or genearchs , before and after the floud ; in the religious judges and kings of israel , in the divine prophets , evangelists , apostles , in the reverend fathers , doctours and preachers of the primit●● and reformed churches , in all the martyrs , with the rest of gods elect , two being extraordinarily excepted . yea , it behoved christ jesus , god and man in one person , hypostatically united , albeit he was the prince of life , to lay down his precious life for man , dead in sinnes and trespasses , and so take away the guilt of sinne , and the sting of death . so that unhappie is that man who seeks and sues by all meanes to flee from death ; for wheresoever he go it wil meet him , either soone or late , or whosoever places his chief felicitie here , where there is nothing but miserie , or thinkes of a brittle and transitory cottage , to make a sure and permanent citie : for as long as we are in the flesh , we are absent from the lord , debarred and sequestrate from our eldest brother , who even now is preparing a place for us , that shal never be taken from us . and by the contrary , happie is hee that prepareth himselfe timously , that when deaths doome is execute upon him , he may be found ready for those heavenly mansions , so glorious by creation , so beautifull in situation , so rich in possession , so commodious for habitation ; where the king is christ ; the law , love ; the life , eternitie ; life without death , light without darknes , mirth without sadnes , health without sicknesse , wealth without poverty , credit without disgrace , beauty without blemish , bountie without measure , felicitie without any mixture of misery . o lord take us from our selves to thy self there , where thou shalt be life to our souls , health to our bodies , sight to our eyes , musick to our ears , honey to our mouthes , perfume to our nostrils , meat to our bellies , truth to our wits , good to our wills , peace to our consciences , delight to our affections : in a word , as saith bernard , where thou shalt be the soule of our soules . we say with augustine , fecistinos , domine , ad te : inquietum erit cor nostrum donec requiescat in te . thou art the center of our soules , we cannot be at rest till that once we see thee , that in seeing thee , we may know thee ; in knowing thee , we may possesse thee ; in possessing thee , love thee ; in loving thee , live with thee and in thee ; in living with thee , and by thee become one with thee , receive that palme of victory , the garland of triumph , that crowne of immortalitie from thee . oh fain would we be at thee ! but our sins cloy and clog us , and pull us downe by the neck and shoulders . o jesus who art our valiant and unconquerable captaine , take thy al-piercing sword from thy thigh , and cut the fetters of sin , & the bands of satan , that our souls , like so many soaring eagles , may flee out of these base and corruptible prisons of our bodies , to those royall palaces of that free , new , supernall jerusalem , the mother of us all . use of admonition : is death inevitable , and the stroak thereof irreparable ? then let us in time thinke upon it . this is the day of salvation , if this sun-shine of grace once set , it will never rise again ; and we are either won or lost here ; and there is no repentance , no preaching , no conversion , no church in hell . in the mean time , this our naturall life is but a broken reed , a cob-web to lean unto , which because of the inconstancie , uncertainty , shortnesse , naughtinesse of it , is justly compared by profane and divine writers , to a passenger , to a walking , to a pilgrimage , to a race , to a post , to a chariot , to a whirlegig , to a warfare , to a tabernacle , to the flitting of a tabernacle , to a turning wheel , to a stage-play , to a table-play , to dice , to counters , to a tale , to a tennice-court , to a weavers shutle , to the dayes of a hireling , to the moneths of vanitie , to the wing of an eagle , to an eagle in the aire , to a span , or hand-breadth , to a smoak , to a blast , to a breath , to winde , to a passing cloud , to a vanishing vapour , to a bell , to a space , to a tyde , to an ocean of waters , to a ship sayling through the sea , to a gowne soon put off or on , to a sleep , to a night watch , to grasse , to hay , to a fading flower , to a leaf , to a thought , to a dream , to a shadow , to the dream of a shadow , to vanity , to vanity of vanities , to nothing , to lesse then nothing . this epicharmus alludeth unto , while he calleth man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a blowne bagge . aristophanes , and plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like the flies of aristotle at the river hipanis , which appear in the morning , are in their full strength at noone , and die at night ; like jonah his gourd which sprung in one night , and withered in another ; wee are like a blast , and away with us as ye say in your trivial proverb . and this we shall see more clearly if we look more narrowlie to our life ; euripedes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this augustine expoundeth , i know not whether to call this a mortall life , or a vitall death : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith one , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our life is a violence or trouble , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our body , a sepulchre : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our beauty and colour , a carion : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our frame and shape , a band : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our generation is a casting of us unto earth ; & another , funus est fumus , our buriall a rieke . so that this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a life not a life . and this shall be more manifest if wee take a view of our ages . first , our infancie is full of infirmitie and tears ; when we are in our mothers bellies , the least fall of her may crush us into pieces , the smoak of a candle may smother us , and she is so ashamed of our birth , that no honest matron desireth to be delivered of us in publick ; and are we once come to light , we creep in our own filth when other creatures take them to their feet or wings to feed themselves . secondly , our child-hood is full of wantonnesse and foolishnesse , we hunt after toyes and trifles , not able to govern our selves ; wearisome of the instruction of our parents and masters ; and when they have much troubled themselves with us , we are not worthie perhaps the paines taking on . thirdly , our youth-hood is full of vaine , idle , and rash pleasures , leading us to debauchery , lulling us asleep in their bosome for to cut our throat , like so many pillules of gold , which under their outward beauty , keep an inward sowrenesse ; like so many dalila's to betray us to our enemies ; or like so many syrens to devour us ; or like so many judases to kill us with a kisse . fourthly , our man-hood is full of pride , emulation , ambition , with thousands of carking , irking , and pricking cares : so that in this life we walke upon briars , and he who hath the crowne on his head , his heart is full of thornes , and neither his purple , nor his precious stones , nor the magnificence of his fare , or his court , can keep him from traitours , flatterers , and assasinates . so that some princes have thus spoken of their purple , o cloath more glorious then happy ! fifthly , our old age is full of sicknesse , complaints , miseries ; for when a man hath done what he can to make himself honourable , rich , learned , wise , then it cometh to the which few winne ; many wish to come to it , but they are no sooner arrived , but they would bee far from it : for with it are catarrhs , colick , gravell , gout , fever , &c. till that death give the stroak ; so that we begin in tears , and end in miseries . astrologers , such as proclus , ptolemee , and aliben , have more subtilly then solidly compared our ages ( looking to the perfection of the seventh number ) to the seven planets , in this manner : first , our infancy , humide , moveable , to the moone , in the which having none , or very little use of reason , we live and grow like plants : and in this only we differ from them ( as philo judaeus saith ) that other plants have their roote on earth , but ours is in the heaven . secondly , our child-hood to mercurie , wherein wee are taught and instructed . thirdly , our youth-hood to venus , the dayes of love , dalliance , and pleasure . fourthly , the zeni of our youth , the prime of our beauty , to the sun in his goodly array . fifthly , our ripe and full man-hood to mars , when we bend our desires , intentions , determinations towards preferment , honour and glory . sixthly , our raw old age , to iupiter , when we begin to number our dayes and to apply our hearts unto wisedome . seventhly , our rotten and decrepit age to saturne , when we are overclouded with sorrow , tending to the doore of death , which lyeth wide open at all times to all persons , when the tyde of our dayes shall have a perpetuall ebbe , without a full plemmura , & our leaf once fallen , shal never spring up againe , till that the world be no more . so that ye see , howbeit the spaces of our short time be compared to the heavens above , yet they make us not immortall . for as they have their owne courses , which beginne and end according to their proper motions : even so wee are wavering and wandring planets , till that our first mover god settle us with eternall rest . in the mean time , we may say with job , ch . 14. 1 man that is borne of a woman is of few dayes and full of trouble . and with jacob , few and evil are the dayes of my pilgrimage . therefore let us live as sojourners , aiming at our journeys end ; as runners , looking for the prize ; as fighters , sweating for the crowne : for this is a strange land , and this world is a banishment , and heaven is our countrey , and paradise our native soile , and god our father , and christ our brother , and the spirit our comforter , and the spirits justified our kindred , and the holy angels our companions . why doe we not long for them ? but alas , poore miserable wretches that we are , wee fix not the eyes of our soules upon that life which is hid in jesus , otherwise wee would bee willing to lay downe this transitorie , uncertain calamitous life , for to regain that permanent , secure , and glorious life . oh , if wee could see with the eyes of faith the things that are not seen by the eyes of a naturall man , and which wait for us ! then ten thousand worlds would not hold us back from them ; for if there were so many , they would not bee able to content our illimited desires , and infinite appetites . what is then able to fill them ? i answer ; the soveraigne good , the great god , with the superabundant treasures of his free grace , and undeserved favour , and bottomlesse ocean of the multitude of his medicinall compassions . o lord , drowne us therein , that the deep of our uncurable miseries may be swallowed up , by the deep of thy restaurative , and preservative mercies : for this is the life of thee our everloving , everliving god in christ jesus . sweet hearts , pray that ye may bee once inspired by this ; and surely heaven shall bee your home ; god your portion , strength , salvation , with whom if once ye dwel there , yee shall lacke nothing . what would yee have ? is there a better then eternall life ? it is there . would yee have a crowne ? is there a bettter then an incorruptible crowne of uncomprehensible glorie ? it is there . would yee have a kingdome ? is there a better then that which cannot be shaken ? it is there . would yee have an inheritance ? is there a better then an immortall , undefiled , that fadeth not away ? it is there . and where ? where the poorest begger of you shall bee richer then all the kings of this earth ; for putting a way his clouts , he shall put on the glorious robe of christs righteousnesse , and receive that crowne of justice , weightier then the whole masse of this earthly globe , because it is the eternall weight of glorie , and so is more precious then all the diadem's and scepters of alexander , caesar ; with the mightiest princes , who now are turned into muddy dust , filthie stinke , dreadfull horrour , perpetuall oblivion : for death is able to make us know our selves one day . it will tell to the proud , that he is abject ; to the rich , that hee is a beggar ; to the beautifull , that hee is evill favoured ; to the ambitious , whom now territories , and dominions will not content , then seven foot of ground shall cover him , with these two short words , hic jacet ; here he lyeth ; & quem terra non cepit , urna capit : hee whom the universe could not containe , his ashes lye in a little pitcher . the second doctrine by way of consequence is this ; ( is it appointed , & c ? ) then man should prepare himself not onely for the end of this decrepit world that is come upon us , but also for his own end , with a generous and masculous courage , saluting and inviting that which he cannot shunne . the thing that makes us so negligent is our not preparation at all : for the day of our dissolution is assuredly at hand ; death is at the doore , where it knocks it must enter , no iron or brasen gates are able to resist it ; it will take the man whom god hath pointed out with his finger ; with its flooked arrow it wounds him to the heart , and like a rigorous sergeant layeth hold upon him , and imprisoneth him , till that his life , which is our debt for sinne , be payed . this is the king of kings great taxation , from which there is no redemption , exception , exemption , from caesar to the cotter . for how thinke ye death will reason with all and every one of us ? whatsoever part of argument we hold it will overcome us , for our obligation is personall or individuall , & none can sit the summons . come o king from thy throne ! come o counsellor from thy counselhouse ! come o courtier from thine attendance ! come oswaggerer from thy cloaths of silver and gold ! come o nobles from your pastimes ! come o prelats & preachers from your chayres ! come o husbands from your wives ! come o merchants from your shops ! come o craftsmen from your trades ! come o beggars from your brats ! come caesar , come cotter , sleep all in the dust ! and howsoever ye differ in ranks , qualities , sexes , conditions , there is no distinction of persons ; king and subject , rich and poore , noble and ignoble , young and old , all are equal here . juvenal saith , mors sceptra ligonibus aequat , death equalls the mace with the mattock . and horatius , pallida mors aequo pede pulsat pauperum tabernas regumque turres , — pale death levelleth the countrey cabine and the kingly palace both alike . ambrose more clearly , nulla distinctio est inter corpora mortuorū , nisi forte , quia gravius foetent divitum corpora luxuriâ distenta ; there is no difference betwixt dead corps , but that rich menscorps stink worse then others . chrysostome more pathetically , proficiscamur ad sepulchra ; ostende mihi patrem , ostende uxorem tuam ; ubi est qui purpuram induebat ? nihil video nisi putrida ossa & vermes , differentiam nullam video : let us go to the sepulchres ; shew thy father , shew thy wife ; where is he who was cloathed in purple ? i see nothing but rotten bones , and wormes ; no difference can i perceive . therefore laying all worldly considerations aside ; the king his scepter , the counceller his robe of justice , the courtier and swaggerer their roaring shewes , the nobles their sword , the scholar his pen , the labourer his spade , the merchant his purse , the tradesman his instruments , the beggar his bagge : every one of them promiscuously and indifferently must conclude thus , o rottennesse thou art my father , o worme thou art my mother , and my sister . beleeve me saith augustine , in opened sepulchres have been found in dead mens sculs , earth-toades ; in their nerves , serpents ; in their bowels , worms . this is a grave meditation , and profitable contemplation to thee , o man ; and i pray thee consider it deeply with mee . i am assured to die ere it be long , but thou art hewen out of that same rock , thy mothers bellie with mee ; and art made of that same stuffe , dust and ashes with mee . i am conceived in sin , so art thou ; i am born in sin , so art thou ; i am fostered in sin , so art thou ; i am in the prime of my years , but alas , in the strength of sin ; i know not if thou be in the first , i know well thou art in the last and worst estate . god immortall pitie us mortall men , and prepare us in time to redeeme our mispent time , and to number our dayes one by one , for feare , when the decretorie day of death is come , we have not oyle in our lamps , and our loyns girded towards our masters coming . and againe we beseech thee , o gracious father , who delightest not in the death of sinners , prepare us , of all sinners the most : for endlesse and unspeakable are the torments of an unprepared man before , at , and after death ▪ o dissolute and desperate sinner , then make no more delay , and let thy conscience be troubled at this , let thy spirit tremble at it , let thy heart smart for it , and let all the faculties of thy soul be afraid of it , that when it is come , ye need not to fear at all . use of exhortation . therefore let us not be so foolish and sluggish , as those who onely learn to die upon their death-bed , as if it were an easie and momentanie lesson . augustine , sero parantur remedia , cum mortis imminent pericula . it is no time to prepare remedies , against imminent death . foreseen dangers , harme least . but let us studie it in the morning , that the evening of our dayes may bee calme and peaceable . yea , let us gather our selves together before the supreme decree of death passe out against us at unawares , that so wee may meet it with as much readinesse of minde , as it is willing with greedines to receive us , who should not be drifters off of repentance , like salomons sluggard ; or any more supersede , flatter or foster our selves with vaine and deceitfull conceits of the immortalitie of this melting mortalitie , or admire this dying carcasse , which the wormes must feed upon ere it be long , or be ravished with the astonishing fabrick of our bodies which are but clay tabernacles , and death at our flitting will dissolve the pinnes thereof . therefore o young man , remember thy creator in the dayes of thy youth . o strong man , go not a whooring from the living god! o old man , who hast one foot in the grave already , let death be set before thy eyes ! and thinke not , o beastly drunkard , o devouring glutton , but as thou insultest over thy companions in the excesse of meat and drinke , so thy liver will faile thee , and the powers of death , and of the grave shall triumph over thee ere it be long ! o leacherous man , who sowest where thou darest not reap , deflowring virgines , defiling the honourable bed of marriage ; the fierie heat of thy concupiscence shall be quenched in the flouds of oblivion ere it be long ! o avaricious extortioner ! o ambitious worldling , howbeit now thou canst pledge whole monopolies , devoure widows houses , eat up the poore , rob the altar , yet thou shalt get one morsell that thou canst not digest ere it be long ! o generous man , howbeit thy heart now erected in thy breast inthe forme of a restlesse piramide be the fountaine of thy life , it shall be dryed up like a summer strype , ere it be long ! and as it was primum vivens , so it shall bee ultimum moriens , ere it be long . o brave man , thy noble and straight face , which now contemplates the heavens , shall bee defaced in the slimie valley ere it be long ! o wise man , who knowest the estates of kingdomes , the secrets of princes , the mysteries of nature , and hast made up a store-house within thee of all commendable vertues ; thou and they shall perish together ere it be long ! o eloquent man ( whom of all men i thinke to be most compleat ) thy tongue which now floweth like milk and honey , and powreth nectar , and ambrosia upon the famished and thirstie souls of thy hearers , and drowneth as it were the soyle of their hearts with a soft-silver running river , shall lick the dust ere it be long ! o thou comely rachel , beautifull bethsheba , alluring dalilah , thy pampered and well covered skinne , in the grave shall be like that of a drudge , or vile kitchin-maid ere it belong ! o young gallant , who art enamoured with thy beautie , thinking thy self another adonis , nereus , narcissus , thou shall be like aesope , or thersites ere it bee long ! and whatsoever thou be , o man , hear what i say , thy force once must languish , thy sense faile , thy body droup , thine eyes turne in thine head , thy veines break , thy heart rent , and thy whole frame like an old rotten oak shall fall to the ground , or like a leaking ship , shall sinke into the harbour of thy grave . the wise man compares thee to a ruinous house , which decayeth piece and piece ; but that comparison is familiar to those who are acquainted with scripture . the certaintie whereof should weane and spean our affections from the base things of this earth , and should worke in us an ardour of minde , a vehemencie of spirit , a serious and sedulous endeavour to bee delivered from the prison of this body , the red sea of the miseries of this life , the captivitie of sinne , the thraldome of our corruption , the tyrannie of satan . yee know , if a couragious man be many years in a stinking , solitarie , and dark prison , he would be glad to change his infamous life , with a glorious death : but if the judge command the jailour to bring him forth to bee set at libertie , i pray you , when he seeth the brightsome light of the sunne , and tasteth of his wonted joyes in meat , drink , apparell , companie , is he not ravished within himself ? even so it is with us , while we are in mesech , in the egypt of sinne , under our spirituall pharaoh the devil , being compassed about with robbers on the land , pirates on the sea , hereticks in the church , few or no godly men , we cannot but be plunged in a deep dungeon of grief and sorrow . but when it will please that unappealable judge , that high possessour of heaven and earth , to command the jaylour , death , to loose us from the prison of this body , then we shall behold the glorious face of the sonne of righteousnesse , and eat and drink of him , who is the bread and fountain of life , and be clad with the robe of his justice , and enjoy the blessed companie of saints and angels in the highest degree of happinesse . this heavenly meditation so possest many godly ones of old , that long before-hand , not hating their naturall , but longing after a supernaturall life , welcomed and invited death . this made moses to preferre the reproach of christ before the court of pharaoh . this made elias to cry out , it is enough , o lord , take my soul , for i am no better then my fathers . this made david to say , into thy hands , o lord , i commend my spirit , because thou hast redeemed my soul . this made polycarpus to say , receive me lord , and make me partner with thy saints of the resurrection . this made ignatius , pauls disciple , bishop of antioch to say , i care not for things visible or invisible , so that i may winne christ . and in another place , fire , gallows , beasts , breaking of my bones , quartering of my members , crucifying of my body , all the torments of the devil together , let them come upon me , so that i may enjoy my lord jesus , and his kingdome . this made hilarion to say , depart my soule , why fearest thou ? why tremblest thou ? thou hast served christ now almost seventy yeares , and art thou afraid to depart ? this made jerome to say , let us embrace that day ( viz. of death ) which shall assigne every one of us to his house , which shal free us of the snares of this age , and restore us to paradise and the kingdome of heaven . which made gregory nazianzen to say , that that day shall make us partakers of that fruition and contemplation of the soveraigne good , and place us in the bosome of abraham , and shall unite us to the assemblie of saints and congregation of the just : where , saith epiphanius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , viz. the garners are sealed , and the time fulfilled , and the combate ended , and the field empty , and the crownes are given . this made augustine to say , i desire to die , that i may see christ , and i refuse to live , that i may live with christ . this made ambrose to say , i am not afraid to die , because i have a good master . this made the apostle st. paul to say , i desire to be dissolved , & to be with christ , for that is the best of al : and , that al otherthings are but drosse and dung in respect of the excellencie of the knowledge of christ . god worke this desire in us , for while wee are at home in these bodies , we are absent from the lord , and ground it upon the assurance of the remission of our sinnes , and our perfect union , and plenary reconciliation with our god in christ jesus . the lord give us grace to be perswaded with the apostle , that if the earthly house of this tabernacle be dissolved , we have a building of god , an house not made with hands , eternall in the heavens , 2 cor. 5. but alas , here is our miserie , that every one of our bodies is a remora to hinder the ship of our soules to stretch sail within the saving harborie of gods crowning mercies . god fasten the anchors of our faith and hope therein , that after the tempest of this life we may enjoy peace , and everlasting happinesse . the third doctrine by way of consequence , is this , it is appointed . then let no man fear death : for it is inevitable , and whether we flie from it , or goe to it , it ever followeth us at the heels ; it hangeth over our heads , as the rock doth tantalus his head , which cannot bee removed . there are , who desire not to hear tell of it at all , and if the preacher urge this point , hee becommeth odious . to the old latines this word was so ominous , that they periphrased it by another ▪ for when they should have said in plaine termes , mortuus est , he is dead ; they said , vixit , he lived : abiit ad plures , he went to moe : for there are moe dead then living . as for the vulgar sort , they are so besotted with a bruitall stupiditie , that they thinke not on death at all . but a generous heart should make it its object , its butt , acquainting it selfe with it at all times , representing it before its eyes ; even in the least occurrences it may seize upon us . a king of france died of a small skelfe of a speare in the midst of his pastime ; an emperour , of the scratching of a pinne ; anacreon , of one graine of a raisin ; aeschylus , of the shel of a snaile , which fell from the clawes of an eagle in the aire ; milon , with both his hands in the clift of an oak ; charles of navarre , of the fire of a candle in aquavitae ; philemon , and philistion , of laughter ; dionyse tyran . diagoras and others , of joy . o what a feeble creature is man , that the very least vermine , spider , gnat , doth kill him , and yet feareth death , which the hart , the elephant , phoenix , and longest living creatures must yeeld to , without any grudging or reluctance . certainly there is no passion more violent in man then feare , and produces more strange effects ; but of all feares the fear of death is the most foolish , mad and desperate , for it may wel hasten & aggravate , but never stay or diminish the dint thereof , multi ad fatum venere suum dum fata timent , many precipitate their end in fearing it . seneca in o edip. optanda mors est sine metu mortis mori : the most desirable death is to dy without fear of death , idem . aristotle the chief of philosophers , calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , most fearfull , because as it cannot be eschewed , so it killeth the man. yet this is a maxime , that no sound naturalists will goe from , that good and valiant citizens ( such as pericles praised in his funerall oration ) should undergoe it , for the defence of their wives , children , friends , citie , countrey , gods . and the stoicks themselves defend their philosophie to bee a continuall meditation upon death , because the motion of the soule being ravished out of the body by contemplation , is a prentiship or resemblance of death . and they deemed him to be the best philosopher , who gave the surest precepts against the feare of death . so in my opinion , he is the best divine , who teacheth himselfe and others to doe well , to die well . would we die well , let us first doe well . qualis vita , finis ita : such life , such death . august . non potest male mori , qui bene vixerit ; he cannot die ill , who lived well ; for a godly life hath a happie death . the very paganes of old , the romanes , greeks , egyptians , who howbeit they became vaine in their imaginations , and their foolish hearts were darkned , rom. 1. 21. and ignored the resurrection of the dead , yet they might have taught many of us now adayes , by a spotlesse life before the world to die well , because they esteemed , an easie death should follow after a reproachlesse life . but alas , men live now , as if there were no death to follow , no hell to swallow , no count to render , no judgement to be executed , no soul to keepe , no god to fear , no devill to torment : or else they lull themselves asleepe on the devils pillow , the cradle of carnall securitie : and with the epicure , sardanapalus , and the rich glutton , they never thinke upon death till it surprise them , and they either care not , because they conclude , there is no pleasure after this life , or else they despaire , casting themselves headlong into horrible agonies , and inextricable perplexities . in the mean time ye may wonder , that pythagoras , socrates , anaxarchus , codrus , cleombrotus , curtius , seneca , cato , cleopatra , died resolvedly , and yet they knew not where they were going . why then are we pultrons and cowards , seeing we are assured to go upon the wings of angels to the bosome of abraham . their naturall courage made them to disdaine it , mors non metuenda viris , manhood is not daunted with death , lucanus . shall not then our spirituall knowledge perswade us that our death is nothing but a passage to life , a passe-port to immortalitie , a doore to paradise , a seasure of heaven , a chartre upon glory ; or , as saith bernard , a passage from labour to rest , from hope to reward , from the combate to the crowne , from death to life , from faith to knowledge , from pilgrimage to our long home , from the world to our father . and as another saith , it is a change of the crosse , unto the crown ; of the prison , to the palace ; of captivity , unto liberty . scripture is more pithie , it calleth it , a sleep , a rest of our flesh in hope , a going to our fathers , a gathering to our people , a recommending of our spirit to god , a rendring up of the ghost , a walking with god and the lambe . object . but some may say here ; why should we not fear , seeing worthie persons , yea reverend church-men who led a godly life , and exhorted sundrie not to fear , were mightily troubled at their death , and when they should have had most peace , they were most disquieted ? i answer . their fear was a diligent , not a diffident ; a holy , not a hellish ; a filial , not a servile ; a godly , not a devilish fear ; because they feared god as a judge , and they hoped in him as a saviour ; they feared him , and so they sued for him , appealing from the tribunall of his justice , to the throne of his mercie ; ab irato caesare ad placatum , from an offended god in the height of his justice , to a pacified god in the depth of his mercies . and i would have the simple ignorant people to ▪ know here , that outward disturbances in fits , of heavie , exasperate , inveterate sicknesse , are not evident and infallible tokens of a totall or finall desertion : for the godly patients may have inward joy , glorious and unspeakable , which the standers by see not . and by the contrarie , some who have led a lewd life , without any remorse of conscience , or compunction , or contrition of heart , may seeme to have a peaceable death , and say that they are ready for their god , when in the meane time their heart giveth their mouth the lie . others desire to die , because of great povertie , or intolerable paines , or losse of goods , good name , friends , &c. but god make us not to fear death ; because we are assured of his favour in the pardon of our huge , and manifold transgressions , and imputation of christs righteousnesse , for that is only the thing which justifieth us before god. use of encouragement . then why should we fear death ? agathias calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mother of tranquilitie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the stayer of sicknesse : euripides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the greatest remedie of evills : aeschylus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the medicine of incurable diseases : anacreon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a deliverie from travels ; which after trouble , giveth us rest , healeth our sicknes , taketh away our povertie , endeth our greatest feares and cares . it is the way of all flesh , and it is common to kings and beggars , as well to die , as to be borne . and one of the seven sages , thales , saith , that they are both indifferent . but to christians they are both profitable , for christ in life and death is advantage : philip. 1. 21. if it please the lord we live , let us employ our life well , for it is a talent given to us for the use of our master ; if to die , what need we to fear ? for all these who are gone before us cry out , come , come after us ; there is no danger in death ; all the hazard we incurre , and jeopardie wee run into , is in our lives . is not this life a continuall miserie , a perpetuall tempest , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a common hostage , and receptacle of all calamities , and our death is an issue of these miseries , the harbrie mouth , leading us to the most sure haven , the heaven of heavens , the bridegroomes chamber ? 1 object . death is most dangerous , and so most fearfull , because it is the way to hell , from the which there is no regresse . answer . to the wicked indeed it is such , but to the godly it is the gate to heaven , and hither you must make your progresse . 2 object . it takes away my life , which is so near and dear unto me . answer . upon a condition to give a better which shall never bee taken from thee . 3. object . but my losses are great . answer . let me never hear that of thee againe , that it is a great losse of such a mans life , or that thou losest any thing in death ; that is an idle querimony , to the which socrates answereth , o dii boni , quantum lucri est emori ! o what great gaine is it to die ! for ye may leave an earthly possession , for an heavenly patrimonie ; uncertaine goods , for a certaine treasure ; the company of the wicked , for saints and angels ; earth , for heaven ; basenesse , for glory ; unsufficiencie , for alsufficiencie . 4. object . but there are paines in death . answer . there is nothing without paines , and the better the thing be , the greater paines : but to speak properly , it is the remnant of thy life that tormenteth thee , and not thy death : for what is it but a not being in this world ? for when we are , death is not : and when death is , wee are not . now a not being hath no dolour : for as when wee were not at all , wee found no dolour , so when we shall not bee , wee shall finde none . wherefore then fearest thou the day of death ? for every day of thy life is a preparation to it ; and that last period of dayes is not properly thy death allenarly , for every day contributeth to it . and as the last drop emptieth not , nor filleth the bottle , and the last path wearieth not , nor the last stroake cutteth downe all the trunke of the tree , but every one helpeth another : so every day we go to death , and the last , wee arrive at it . so that it boats with us , it rideth behinde us , and leaveth us no more then the shadow of our bodies , till at last it cut the thred of our desires and lives , and take us from the world , and from our selves . so that we die at all houres , and all moments , and if we desire to live long , we enjoy a languishing death victorious in many assaults . so that epictetus answered well to hadrian , demanding this question , which is the best life ? he answered , the shortest . and solomon saith , that the day of our death is better then the day of our nativitie : for this is the beginning of our dolours , and that is the end , and our accesse to supreme happinesse : for then this body shall returne to the dust , and the spirit to god the giver , with whom we shall enjoy a full life , and our passions shall be buried , and our reason enlarged , and the whole man placed in his owne element , the heaven his countrey , from the which hee was banished . furthermore , did not cicero , seneca , and before them theophrastus , crantor , xenocrates , leave rare monuments and documents , against immoderate dolour in death , as also against the fear thereof ? but thou art better taught then those , that death is the very entry to that eternall day , nunc stans feast , sabaoth , with the ancient of dayes , and that the separation of the soule from this body , is nothing but an union and communion with god. and shall naughtie souldiers under their temporarie captaine , hazard their mispent life at the mouth of the canon in a furious skirmish for the pennie-pay , and thou not lay down this tedious life for the kingdome of heaven , whereunto thou hast undoubted right , by thy triumphing generall , the captaine of thy salvation , the lord jesus , the lord of hosts ? 5. object . but the pangs of death are insupportable , who can abide these cruell and deadly wounds ? answer . that same jesus by his glorious and meritorious death , hath sweetned , seasoned , sanctified them to thee in such fashion , that they shall be unto thee like the launcet of a chirurgion , which pricketh and healeth together like worme-wood ; or the potion of a skilfull mediciner , which is sowre , but wholesome . 6. object . but the feare of judgement after death , maketh me afraid . answer . that same lord jesus , judge of judges , thy eldest brother shall be thy judge , in that great day of retribution , and remuneration , and hee cannot but looke upon thee with compassionate eyes , seeing he is flesh of thy flesh , and bone of thy bones , and thy cause is his cause , for he is thy advocate , and intercessour daily . 7. object . but the paines of hell , which are unspeakable , universall , eternall , are very fearfull , and much affright me . answ . that same jesus thy redeemer , as he made the grave his bed , so hee keeps the keyes of hell , and the gates thereof cannot prevail against thee . to conclude then , let us all resolve couragiously to attend death , laying aside all fear , ever hoping that the lord shall be with us , to the end and in the end . blessed shall we be if we die in him , for so we shall rest from our labours , and in death celebrate three solemnities . first , our birth day : for wee shall revive . secondly , our mariage day , which shall be accomplished with christ . thirdly , our triumph day : for through christ we shall triumph over the world , our own flesh , sinne , death , the grave , hell , the devill , principalities and powers whatsoever , and receive that crowne of glory . so that through christ we are more then conquerours , who saith , i will redeem them from death : o death , i will be thy death : o grave i will be thy destruction , hosea chap. 13. 14. are wee gods in christ ? let us not fear death . lethum non omnia finit , propertius : death puts not a period to all things . i say more , death maketh us endlesse . cicero affirmeth , that after death hee shall bee immortall . horace , that the best part of him shall live . ovid , that the best part of him shall be carried above the starres . the egyptians , brachmanes , indians , thracians , persians , macedonians , arabians , americanes , and all polished nations have consented to the immortalitie of the soule . but here wee surpasse them , that after death and resurrection , our bodies shall live for ever . this is an essentiall and fundamentall point of our belief . the subiect . men once to die . now let me speak of the subject of this assertion , man once to die . it is not said in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to all men ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to men ; because indefinite propositions in matters necessary are universall . the meaning is , all men and women must once die . ovid , tendimus huc omnes : we tend all to death , and that once . horace saith very well , omnes eodem cogimur : omnes manet una nox , & calcanda semel via lethi . this is a passage common to all ; and let it be so , wee should live again , wee must runne over the same race . catullus , and epictetus say , that as our life is but one day : so our death is but one night . the doctrine upon the subject is this : as there is nothing more certain then death , so there is nothing more uncertain then the time , place , and manner thereof . this doctrine hath two points . i prove the first , that there is nothing more certaine then death , leaving the former reasons . first , from the word fatum , which expresseth the nature of death ; so called , a fando , because the lord hath spoken it ; his word is his work . and seeing he hath uttered this sentence , that all men must once die , it cannot but come to passe . so that there is a fatall , infallible , inexpugnable , necessitant necessitie laid upon man , once to die . man is tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the end of all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nature perfected , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a visible god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a compend of this great world ; and as the heavens and earth wax old and perish , so he , the resemblance of both , must follow the patterne . i confesse with zoroaster and trismegistus , that he is an admirable piece of nature , because both natures , superior and inferior , uncreated and created do meet in him . and if these visible creatures bee as so many scales , to climbe to that invisible creator , man must be one of the most curious steps of that ladder . if we look within the intrals of the earth , we may see there rich mines of silver , gold , and precious stones . if we behold the face of it , we shall finde there such a varietie of herbs , flowers , fruits , trees , creatures , which may breed admiration in the dullest spirits . and is the sea lesse admirable , by reason of the flux and reflux thereof , the quantitie of fishes and monsters therein nourished ? and is the aire any thing inferior to these two : full of fowles , clouds , raines , snow , haile , lightnings , thunder , and innumerable meteors ? but when wee lift up our eyes to the astonishing vault of heaven , whose curtaines are spread over these , enlightned with the sunne and moone , and twinkling stars , with their towres , retowres , aspects , effects , influences , we cannot but be ravished with a more singular and divine contemplation . yet here is a greater wonder , that all these things are abridged in thee , o man , of seven foot-length ? and as the world is a book in the which god may be read in capitall letters : so both the world and god , may by the most ignorant , easilie be read in thee as in a written table , seene in thee , as in a clear glasse . thy flesh represents the dust ; thy bones , the rockes ; thy liver , the sea ; thy veines , rivers ; thy breath , the aire ; thy naturall heat , the fire ; thy head , the heavens ; thy eyes , the stars ; thy joynts , moving so actively , sinnews stirring so nimbly , senses working so quickly , like the secret resorts of nature , but i pray thee enter within thy inward parts so excellent ; thy spirit so supernatuall , thy reason so divine , thy appetite so infinite , thy soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the engraven image of god : thou maist justly say , that thou art ultimus naturae foetus , the last essay and effort of nature , and the theater whereupon god may be seene with mortall eyes , representing the foure corners of the world : thy face , the east ; thy back , the west ; thy right side , the south ; thy left , the north . and whereas other creatures have their countenance downward towards their naturall mother the earth , thine are upward , toward thy spirituall father , god ; that thou mayest raise thy self from all earthly vanitie , to a serious contemplation of the divinitie , wherein are placed thy unchangeable comfort , thy unspeakable contentment , thy unconceivable felicitie . whence i inferre this ; whatsoever of us is like to the creature , must die ; but that which hath received the indeleble character of god , is perpetuall . so that our souls are immortall , our bodies are vassals and slaves of death , in which respect wee are all said to die . and that this doctrine may bee the more clear , i shall prove it in the second place by way of induction . look to the vertues ; the stout as well as the rash , or the coward ; the temperate , as well as the untemperate or stupid ; the liberall , as well as the prodigall or avaricious ; the magnificent , as well as the niggard or vainglorious ; the magnanimous , as well as the proud or pusilanimous ; the modest ; as well as the ambitious or base minded ; the meek as well as the angrie , or angerlesse ; the courteous , as well as the flatterer , or churlish ; the sincere , as well as the dissembler , or bragger ; the civilized man , as well as the rustick , or the scoggen , or the officious pleasant ; the just as well as the unjust , must all once die . the stout man may fight against death ; the temperate man keep a sober dyet to prolong his life ; the liberall propine it ; the magnificent make expences ; the magnanimous disdain it ; the modest smile at it ; the meek embrace it ; the courteous cherish it ; the civilized welcome it ; the just man execute judgements upon others ; but none of them can overcome death . look to the superiour faculties . the religious divine in foro poli ; the curious lawyer , in foro soli ; the skilfull mediciner in his shop , must all once die . the first of these may teach of it ; the second may make a testament after it ; the third may prescribe a recipe against it , but none of them can cast off its yoke . look to the arts and sciences ; the experimented grammarian may finde out sundrie significations of the word death in divers languages ; the dainty poet may make an epitaph or epicede ; the flowing oratour , a funerall sermon ; the subtile logician may dispute pro , & contra ; the ingenuous moralist may discourse trimly upon it ; but what can these do , but what mortall men can do , after all that they can do , die ! therefore let not the beaten warriour thinke , that all his stratagems can defend him , or the polished polititian dreame that all the maximes of matchiavel , or the counsell of achitophel can preserve him . let not the geometer bee so busie , as to search out the place ; or the arithmetician , number the day ; or the astrologue , tell the manner of his death : let not the profound naturalist wade into the deep thereof ; nor the transcendent metaphysician flee from it : for there is no art nor science under heaven which will learn a man not to die . looke to the ages ; the embrion in its mothers bellie , the babe on its mothers breast , the wanton child , the rash young man , the strong man , the wittie man , the old man , the decrepit man ; all must once die . look to the conditions of men : prince , pastor , and people , all must once die . and to compendize that which i thought to enlarge , both elect and reprobate , all must once die ; they for the abolition of their miseries , and position of their happinesse : these for the position of their miseries , and remotion of all happinesse . they to be glorified in soule and body : these to bee damned in both . so that the godly die , that they may live to god , and with god in heaven ; the ungodly die , that they may live to the devill , and with the devill in hell . god preserve us from hell , and reserve us to heaven . i prove the second point of this doctrine , which is this ; there is nothing more uncertain , then the time , place , and manner of death , as a poet saith , nemo novit mortis tempusve , locumve , modumve : the time , whether in the spring , summer , harvest , winter of the year , or of mans years ; whether at the point of the day , morning , mid-day , evening , night , midnight , it is uncertain . he that dieth early in the morning , is the babe ; he that dyeth at the third houre , is the young man ; he that dieth at the sixt houre , is the strong man ; he that dieth at the ninth houre , is the old man ; and he that dieth at the eleventh houre , is the decrepit man. and therefore the greek poet compareth man to an apple , which is either pulled off before the time , or else in time falleth off on the ground . and epictetus to a candle , which is exposed to winde ; it may shine a little , and then goeth out . the place , whether in thy house , or in the temple ; in thy bed , or at the table ▪ in the mountain , or in the valley ; in the wildernesse , or in the fields ; on sea , or by land ; in or out of thy countrey , it is uncertain . the manner , whether by sword , famine , pestilence , sicknesse , heat , cold , hunger , thirst , racke , rope , by peace , or warre , by a naturall or violent death , it is uncertain . of all these i might bring both exotick and domestick examples , but i leave them to your daily reading , and hearing of divine and profane histories . onely i inferre these uses upon the precedent doctrine , by way of direction from the dead , and consequently from these two dead corps lying before us . receive first then three directions upon the first point , viz. the certainty of death . the first direction is , vive memor lethi , fugit hora , persius . in thy life remember of thy death , for thy houre slippeth . time is precious , but short ; and this is a hard lesson , memento mori . this was accustomed to be said to the emperours in that great triumph at rome , memento mori , homo es , mortalem te esse memineris , remember to die , man thou art , and remember that thou art mortall . all these did follow philip , alexander the greats father , who commanded his chamberlain thrice every day to round the same sentence in his eares . to this effect , when the egyptians did solemnize their natall dayes , they had a dead scull upon their table , to put them in minde of their mortalitie . one church-yard in paris , i remarked , hath moe sculls , then there are living heads in scotland . st. jerome was wont to have in his studie before him , a dead mans scull with a running glasse . but alas , such is our follie , that scarcely can wee remember of death , when wee see the same painted upon the mort-cloath : wee may lose a legge to day , an arme to morrow , an eye the third day , and these will not teach us to prepare our selves towards it . consumption in the lights , a stone in the bladder , the gout in our feet , the palsie in our hands , 2000 known sicknesses in our bodies , ( to omit unknown , for every member of our bodie is subject to diverse diseases ) will not advertise us . our house is ruinous , but we cannot flit out of it . chance telleth us , that death is latent ; infirmitie , that it is patent ; old age , that it is present , as saith hugo . what ? for all this we cannot be enough admonished . and this is it that jerome findeth fault with , quotidie morimur , quotidie commutamur , & tamen aeternos esse credimus : we die daylie , we are changed daily , yet we think our selves eternall . in the mean time , in our most lively life we may perceive the verie print and footstep of death . for we do see continually , and hear the cryes of mothers for their children ; of spouses , for their husbands ; of servants , for their masters ; visitation of sick , mediciners , preachers , in our houses , at our bedheads , all warning us , that we are besieged by death . the second direction is , fac hodie , quod moriturus agas : so lead thy life as if thou wert even now dying . every day that we live ( complaineth anselmus ) wee come from our countrey to our banishment ; from the sight of god , to darknesse ; from the pleasure of immortalitie , to the corruption of death . petrarcha affirmeth , that he had not a morrow to look to ; and that to day he was prepared to die . seneca , a divine philosopher to this purpose : dic dormitanti , potes non expergisci ; dic experrecto , potes non dormire ampliùs ; dic exeunti , potes non reverti ; dic redeunti , potes non exire : id est , tell to him that sleepeth , it may bee that he awake not ; and to him that is wakened , that perhaps he shall sleep no more ; and to him that goeth forth , that he shall not return ; and to him that returneth , that perhaps he shall not go back . quis scit an adjiciant hodiernae crastina vitae , tempora dii superi . &c. sera nimis vita est crastina , vive hodie . both did borrow it from euripides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it is too late to morrow , live to daie . happie is the man whose way , journey , time , businesse , breath goeth together , walking before god as abraham , with god as enoch , in god as paul. happie is the man , who is ever ready , like a ship to loose with a faire winde ; like a horse for the bell , not standing still as joshuas sunne , or returning back as ezekias sunne , but running its race as davids sunne . provident is he who maketh this testament aforehand , and calculats this year to be his climacterick year ; this day , this houre , this moment , this breath to be his last . omnem crede diem tibi diluxisse supremum , imagine every day to be thy last day ; for this life is a lead , and not a propertie ; a farme , and not an heritage ; an hostage , and not an abode ; if god warne thee to remove , thou canst not suspend his summons . the third direction is , respice finem : remember thy end ( saith the wise man ) and whatsoever thou takest in hand shall prosper : thou mayst well propone , god dispones . thou mayst entitle thy self with alexander the conquerour , the sonne of jupiter hammon ; and with sapor king of persia , brother to the sunne or moone , copartner with the stars , king of kings : and exalt thy self with the titles of the king of spaine , prester john , the turke , the king of china ; thou mayst saile over the mountaines with antiochus , dry up the rivers with sennacherib , and bridle the seas , as the monarchs in their pride have attempted ; who with edom have lift up themselves above the clouds , as the eagle , and builded their nest amongst the starres . but if thou have not builded upon the rock of sion , thou hast erected but a babel , a masse of confusion , and death shall crosse , crush , and cut all thy designes , and harbour thee in the place of silence , where thou shalt neither see , nor be seene any more . thou shouldst then meditate on these three : 1. respice , look back to that which thou wast , earth : 2. aspice , behold what thou art , earth . and 3 prospice , consider what thou must be , earth . there thy beginning , continuance , end . lord teach us to beginne well , to continue better , to end best of all : for the end crowneth the work . these are the three directions upon the certainty of death : receive also three other directions , upon the uncertainty of the time , place , manner . the first direction is upon the time. howbeit it bee certain to god , yet to man it is uncertain : yea to christ as hee is the sonne of man , who cometh as a thief in the night . therefore let us have oyl in our lamps , and our loynes girded toward our masters coming : let us watch and pray , not knowing the day nor the houre . the preterit time is gone , the present is a moment ; and the future is uncertaine . the day is short , the worke is great , our master is at hand , therefore let us be busie , saith rabbi simeon . and if apelles the painter , thought every day lost wherein he drew not a line : so we christians , with bernard , should think every moment of time lost , which we have not consecrated to god. seneca affirmeth that a great part of our life slideth away with evil doing , the most part by nothing doing , the whole by doing that which we should not do ; and in the meane time death commeth upon a suddentie . doth not one complaine that he hath left his house halfe builded ; the other that his victory is not crowned ; another , that his meditations are not printed ; another , that he hath not married his daughter ; another , that hee hath not payed his debts ? and why ? because we are improvident , and have not in time thought upon our last time , which god in his wisedome hath not revealed unto us , for fear wee be holden in continuall inquietude . augustine saith well , vnus dies ignoratur , ut multi observentur : which gregory expoundeth , the last houre is uncertain , that we may suspect it , and hasten to it . davids child died an infant , eutychus a youth , sampson a strong man , david an old man , methusalem a decrepit man. god teach us to be ready at all times , for death is a fixed point which we must touch . the second direction is upon the place . because wee know not in what place death will seize upon us , let us wait upon it in all places ; for there is no corner in nature , but death reignes in it , subduing all things under it self , as an implacable tyrant . the babes in bethlehem died in their swadling clouts , jacob in his bed , eglon in his summer house , saul in the field , sennacherib in the temple , joab at the hornes of the altar , a marquesse of mantua , speusippus a philosopher , and one of the popes of rome , in the armes of whores . let us send short and pithie ejaculations to god in all places , that he who is omnipresent , may bee powerfully present with us , where death encountereth us , and in what estate wee meet it , in that same we shall compear in judgement . the third direction is upon the manner . this is a saying repeated by many , ad vitam unus est exitus , ad mortem paenè infiniti : there is one passage to life , viz. our mothers bellie , but to death , are almost infinite . raman hanged jobs sons , smothered the mothers of jerusalem , with their younglings starved to death ; herod worm-eaten , those of sodom burnt with fire and brimstone , those of the old world drowned with an uncomparable deluge of waters . diverse are the kinds of the saints death ; esay was cut through the middle with a saw ; peter , james , paul and john , beheaded ; steven , philip of bethsaida , and matthias stoned ; bartholomew his skin pulled off him ; thomas thrust through with a spear ; luke hanged ; andrew , simons brother , and christ himself crucified : of the christians under the emperours of rome , some pricked , some rosted to death , some devoured by cruell lyons , some by ravenous wolves , some by fierce tigres , some with one or other exquisite torment pained to death . our lesson is , who are here present , to lead a sanctified , and renewed life , serving god without feare , in holinesse and righteousnesse before him all the dayes of our life , that wee may obtaine a pleasant , easie , and precious death in the eyes of the lord ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; an happie death is immortalitie to soul and body : for every manner of death , how execrable soever , shall be sanctified on the tree , whereon christ was crucified . and thus farre of all the points of my text . now my noble , honourable , reverent , and well beloved auditors , least i should omit any circumstance of this action looked for by you , i come to these two dead corps lying at the lippe of the grave , from which yee have received six directions , and if they could speak any more , they would make up the seventh , which is the most perfect number , that is to say , learne of us to die , for ye must follow after us ; and we cannot come backe unto you . so their mouthes are stopped , and we need not to speak unto them any more , for they will not hear us , therefore wee must speake something of them . to pray god for them , we should not , for it will not availe them ; to praise them ( howbeit praise worthie ) i am assured that criticks and censurers would take to themselves larger matter , then perhaps were given them , all consenting with one voice and minde , that i a friend were driven by the violent streame of affection , and the tempestuous storme of passion , either upon the scylla of ostentation , or the charibdis of assentation . but i hope the saile of my sinceritie shall carry the ship of my minde from these two rocks , to the safe harbour of your favourable audience , and sparing censures ; and that my mouth shall utter nothing , but that which the carper himself , a framed friend , an impartiall judge , a charitable christian ought to say , to wit , that this rare spectacle of one husband and spouse which cannot be severed in death , would seeme in the eyes of a naturall man pitifull and deplorable , but to us who see with spirituall eyes , joyfull and comfortable : for they are with god. and this is remarkable , their joy was one , their grief one , their love one , their life one , their death one , their buriall one , their tombe one , their grave one , their glory one . and great is our union with them , howbeit we be separate for a while : for charitie biddeth us say , that our baptisme is one , our faith one , our hope one , our love one , our reward one , our pilgrimage one , our race one , our warfare one , our countrey one , our common-wealth one , our citie one , our religion one , our church one , our spirit one , our christ one , our god one , the father of us all , above us all , in us all , all in all . these are strait bands betwixt them and us , for that same golden chaine of mercie which hath pulled them unto heaven is fastned to our souls , that we also in our own time may be drawne hither . in the meane time we are banished and strangers , they gone home and citizens ; we in sodom , they in zoar ; wee in o enon , they in salem ; wee in a terrestriall cottage , they in a celestiall paradise ; we in clayie tabernacles , they in glorious pavilions ; we are on this border of the sea , they on the other ; wee drowned in the sea , they in the ark ; wee in the desert , they upon the top of mount pisgah ; we in egypt , they in canaan ; we tost to and fro , they in the harbour mouth . againe , we in a labyrinth , they in the fortunate isles and elisian fields ; wee hunt after shadows , they enjoy the substance ; wee amongst bears and wolves , they with the lambe ; we fighting , they triumphing . and what more ? we sick , they whole ; we blinde , they enlightned with that inaccessible light ; we see through a glasse , they face to face ; wee know in part , they fully ; we poore , they rich ; wee naked , they cloathed ; wee weare clouts and rags , they bear crownes and scepters ; we hungrie , they satisfied ; we feed upon the fruits of the earth , they upon that quickning manna , the bread of angels ; we imprisoned , they set at libertie ; and that which the ignorant would thinke a wonder , wee dead , and they living . why go wee then with mourning apparell , seeing they have white robes ? why weep we any more , seeing all teares are wiped from their eyes ? why do wee lament , seeing they sing songs of triumph upon golden harps and viols , with the melodious , harmonious sweet-singing-chorestrie of angels ? surely if it were possible that glorified souls were subject to grief , they have greater occasion to mourn for us , then wefor them , whose bands amongst themselves are so unseparable , that death cannot break them ; and greater love wee read not of any two then of these : for it is stronger then death . o happie couple above the eloquence of man and angel ! many a loyall husband and chaste spouse would be glad of such an end . and what an end ? let the envious momus , and injurious backbiter hold their peace , and let me who stand in the presence of god , and in the face of his people , and in the chaire of veritie , tell the truth : to wit , that honourable baron whose corps lyeth there in the flower of his yeares , in the strength of his youth , in the prime of his designes , even when young men use to take up themselves , is fallen , and mowne downe from amongst us , like a may flower in a green meadow . his vertuous lady who having languished a little after him , howbeit tender in body , yet strong in minde , and full of courage , took her dear husbands death in so good part , that shee did not give the least token of hopelesse and helplesse sorrow . yet wearying to stay after her love , she posted after him , and slept peaceably in the lord , as her husband before her . this , noblemen , gentlemen , and men of account amongst us have assured mee . so then , as neither the husbands ancient house , nor his honourable birth , nor his noble allye , nor his able and strong body , nor his kinde , stout , liberall minde , nor the rest of the ornaments which were in him alive , and which recommend brave gentlemen to the view of this gazing world , could keepe him from a preceding death . so neither the spouses noble race of generous and religious progenitours , nor a wise carriage in a well led life , nor the rest of her womanish perfections , could free her from a subsequent death , both due to them and us for our sins . god hath forgiven theirs ; god forgive ours also . they have done in few , all that can be done in many yeares ; they have died well : god give us the like grace . in the mean time , their reliques and exuvies , terrae depositum , shall lye there amongst other dead corps , of their forebears and aftercommers , all attending a generall resurrection : and their souls the best part of them , coeli depositum , have surpassed the bounds of this inferior world , and are carried upon the wings of cherubims and seraphins , to the bosome of abraham , for to change servitude with libertie , earth with heaven , miserie with felicitie , and to bee made partakers of that beatifick vision , reall union , actuall fruition of our god , in whose presence is fulnesse of joy , and at whose right hand are pleasures for evermore . how shall we then conclude , but with a hopefull and eternall farewel , till it please god , that wee all meet together on that great day , on sion hill , and go into these everlasting tabernacles of the temple of the most high , in the holy citie , supernall jerusalem , amongst the hierarchies of that innumerable companie of angels , the generall assemblie and church of the first borne , written in heaven by the finger of god , and the bloud of the lambe ? when and where they with us , and we with them , and the whole multitude of the militant and triumphant church , reunited under christ the head , shall bee fully and finally glorified . o fooles that we are , wee long with a vehement desire , to see our earthly princes coronation in this earthly kingdome : i pray you let us wish with an holy impatience , redoubled sighes , unfained groanes to be dissolved , and to bee with christ , that wee may see our owne glorious coronations in that kingdome of glory ? for , o what solemnities ! o what festivities ! o what exultations ! o what exclamations ! o what triumphs shall be there ! when the heavens and earth shall clap their hands for joy . why do these base minds of ours creep any more like wormes on earth , and soare not with the wings of heavenly contemplation , that our conversation may be in heaven ? why do we not flie with the golden feathers of faith & hope , to embrace in the armes of our souls our gracious redeemer , who is at hand , & stretcheth forth his powerfull hand unto us ? o let us lift up our heads , & open the everlasting gates of our souls , that the king of glory may enter in , and finde roome therein , howbeit the heaven of heavens is not able to containe him ; who is the joy of the heavens , the hope of the earth , the light and life of the world , the ease of the oppressed , the comfort of the afflicted , the advocate of sinners , the reward of the just , our only saviour . o let us set our affections upon him , and behold him , whose love shed abundantly in our hearts , should swallow all other love , who is the wisedome of god , and ours before the world , set as a rose of starres upon our head , when others shall bee confounded . therefore bow downe the knees of your hearts , with your voices , your hands and eyes unto heaven , saying , o come thou ( whom our soules both love and long for ) lord jesus , yea come quickly , and tye us unto thy selfe by the band of perfection , the coards of thy unspeakable loue . wee die , wee divine after thee , o sweet life , o dear love ! tarrie not while we are ready , but take us to thy selfe , and cover us with the banner of thy love , and present us holy , harmelesse , acceptable before thine heavenly father , that wee may dwell with thee , and in thee eternally , and through thee possesse the things which neither eye hath seen , nor ear hath heard , nor the heart of man was ever able to conceive . now to this jesus our redeemer , to the father our creator , to the holy ghost our comforter , one god in three persons , let us render from the bottome of our soules , all honour , all praise , all glory , for ever and ever , amen . amen . viri nobilis joannis craford ii , d. kilbvrnii , aeternae memoriae sacravit hoc epicedium ninianus campbellus . siccine kilburni , florentis stamina vitae , ante diem rupit parca severa tuae ▪ attamen exultas , quoniam mens inscia fati , praepetibus pennis caelica templa subit ▪ haurit ubi puros latices , & nectaris uvas , caeleftis diâ vivit & ambrosiâ . ponite luctificos gestamina tristia cultus , ponite funereas vos pia turba faces . vivit quem fletis , votum super omne vigetque despectans oculis inferiora suis . non est mortalis , ( quantum mutatur ab illo ? ) qui colit aetherei culmina celsa poli : atque dei vitam degit felicibus ausis , humano major nomine , voce , vice . idem hoc nati , patris , & matris , qui uno eodemque mense obierant , epitaphium . post natum genitor , post hunc dulcissima mater ; hoc gaudent tumulo corpora trina simul . natus praecessit genitorem , funera mater tertia subsequitur , mensis & unus erat . felices animae ! quibus his excedere terris , sic datur , & vitâ jam potiore frui . viri consultissimi scaevolae sammarthani galli memoriae sacravit hoc carmen ninianus campbellus . vmbrosas heliconis inter oras , pimplaei & nemoris sacros recessus , me jam pierio calore raptum cerno : dum me ditor polire carmen cultum , nobile , molle , delicatum , indictum ore alio , beatiori venâ progenitum , sinuque phoebi . quo te prosequar omnibus canendum seclis , magne senex , tuique dotes vrbani genii facetioris , docti judicii politioris , aequem sceptrigeri polo tonantis . si fas sit numeris phaleuciorum , te laudare virum disertiorem phoebo , mercurioque , gratiisque . quem circumvolitat novena turba , longaeva & themis , & severa pallas , testes aetherii tui caloris . cujus fama vigens virûm per ora doctorum advolat aureis quadrigis . ast nobis cadis ah tuis ademptum lumen ! proh dolor orbi & universo , extinctum jubar aurei nitoris ! ni jam stellifero polo micares , despectans humiles soli jacentis tractus , ut simul omnibus renatus , es lux fulgidior priore luce . quâ nostros oculos rapis sequaces , et totos animos sereniori perfundis radio tui decoris , fulgens clarior hespero recenti , multò & pulchrior imminente lunâ : ▪ vt diam nequeam videre lucem , quam praebes tremulis meis ocellis , et toti patriae tuae decorae , ex quâ nasceris alma fax futuri secli , gloria & orbis universi . cui tu perpetuum diem reducis , aut mentis faculâ benigniori , dicatae sophiâ secretiori , sermone aut nitidam indicante mentem . cui cedunt veneres catullianae , et limphâ liquidâ suaviores melliti latices terentiani . cum vis vincier aspero cothurno , et cedunt lyrici canora plectra , et grandes numeri maroniani , et fervens genius lucretianus . quicquid gallia parturit decori , quicquid graecia protulit venusti , et quicquid latium dedit politi , id vincis . licet invidae caemaenae certent , ambiguam facis coronam , cunctis vatibus , & stupente phoebo , cingis tempora laureâ perenni . vt corpus jaceat licet sepultum , fatali tumulo , o beate vivas , auctor maxime carminis tenelli , limati , sapidi , aurei , politi ! o quantum tibi nominis paratur ! dum cantaberis orbe note toto , nullis scaevola conticende linguis . sed quò tendimus alta musa ? siste gressum . quove rapis novâ tumentem laude ? aut insolito furore plenum , sustollis modo vitreo daturum ponto nomina ? caetibusque centum , misces mercurialium virorum ? quos mens ardua vexit ad bicornis montis culmina , pegasique celsos pennis vestiit . ast apis sagacis jnstar , libo rosas amoeniores , et gratas violas , thymumque dutce , propter flumina , roscidasque ripas formosi ligeris , libentiusque fingo carmina manibus litandis , o divine senex , tuis dicata ! nam nunquam mihi te silere fas est , totam qui meritis tuam beasti dilectam patriam , entheaeque linquis mentis pignora docta , rara , diva , vt te dicere nemo posset unum praeter te , o niveae parens loquelae . parisiis prius edita . anno , 1629. cal. sextileîs . in obitum viri colendissimi archiepischopi , de civitate , academiâ & ecclesiâ ibidem meritissimi . ad civitatem glascuensem . almaquid incedis funesto glascua cultu , et faedata modis tristibus ora geris ? an quod vester amor vitâ jactatus acerbâ , praesul post longae taedia dura morae suspiret potiore frui ? qui gaudia laetae carpat , & innocuis concelebratajocis . sentiat ac purum divini numinis haustum , atque nová multùm luce triumphet ovans , nonquae sublimis transcendit culmina mundi celsa triumphatrix mens modò plena deo tangitur immodico luctu . quid inania vota fundis ? divino vivitur arbitrio . illum flere nefas , cujus pars optima vitae nil aliud docuit quam didic isse mori . si mors dicenda est , per quam prope numenamicū inque serenati degitur arce poli . ad academiam glascuensem , & doctos qui ad funus exornandum eò confluxerant . ah prima coelicura , virtutum parens , lumen juventae vividum , phoebi supellex , dia nutrix artium sedes honorum splendida , quid nunc jaces afflicta curis acribus et mersa patris funere , praeluxit olim qui tibi ? nunc additus caelo jubar fulget novum . lugesne ademptum coetibus mortalium , qui gaudet aulâ caelicá ? nec non beatus , totus & plenus deo , portum salutis appulit ? ast heu miselli volvimur nos fluctibus , a patriâ ostraprocul . non hic querelis mollibus , non planctibus vrgendus heros amplius . tradux olympi nam soluta ergastulo , mens fessa terrae ponderis , miscetur albo coelitum , qui concinunt laudes dicatas numini . quod gloriosâ luce perfusi vident , mirantur , & fixi stupent . non est quod ergo prosequaris nenia , manes quietos praesulis , o turba vatum , quae pia in fletum fluis , moerente lessu personans . cunctis terenda est haec semel lethivia , nos proximi fato sumus : quos continenter distrahunt moeror , pavor , et mortis atrae vulnera , donec peractâ , fata quam cernent , vice clemens deus nos uniat ; qui gestiamus libero & vero bono , per tota laeti secula . anno 1632. nonas novembris . in obitum viri integerrimi gvlielmi blari , pastoris vigilantissimi fidissimique apud britannodunenses . postquam pastores divos tot lumina mundi , condidit obscuro mors inimica peplo , tune etiam , pie blare , jaces ereptus amicis , et comitom tantis nox dedit atra viris ? heu rerum ingenium , probitas , doctrina , pudorque vnius hâc plagâ suneris icta cadunt . nec non pullato squalens ecclesia cultu luget ▪ et hoc feretro triste levavit onus . en nos , quos sophiae junxit tibi sacra cupid● coelestis , tessu tangimur usque tuo . sed de siderium , lachrymae , gemitusque dolorque nil prosunt , nusquam conspiciendus a●es . hins no●●e●tendi , non tu , qui laeta capessis gaudia , justitiae sole nitente mieans . nam certe in tenebris vitae , vitiique stupore degimus hoc avitur●● misella hominum . aliud in nobilissima ejus verba suavissimae consolationis plenissima . qvale melos cantat sinuoso flumine cygnus , instantis praeco funeris ipse sui ; tale canis nuper , dum coeli gaudia cernis ; pendet ab ore pio lecta corona tuo . dumque deo raptus contendis in aethera nisu , mox novus ex ipso sunere factus olor . laetus ut aeterno moduleris carmina plectro , quéis summi resonant fulgida tecta patris : vtque leves temnens curas , & vota gementûm in cassum , vero jam potiare bono . anno 1632. pridie cal. decembris . viri nobilissimi domini gulielmi coninghami , glencarniae comitis illustrissimi , apotheosis . o te beatum luce fulgentem novâ gemmantis instar sideris ! vîxti soli lumen , polo nunc adderis in templo amaeno , lucido , plenus deo , sublimior multo meae venae faventis numine . quamvis calorem sentiam mox entheum qui pandit alas ingeni , per cuncta rerum , non potest attollier me●s pressa vinclo corporis . quò tu volasti plurimum fretus deo heros stupendis ausibus , vltrà minaces spes , metus omnes leves , vitae & fugacis toedia : et degis heroum choro mixtus pio , caelesti raptus gloriâ . nec tu jacebis diutius terrae in specu , qui nos egenos excipit . eheu misellos patriá dulci procul quid non piget nos exilî ? vt te sequamur qui praeivisti lubens , pars illa nostri nobilis , ast tantulum salve , & vale nostri cape haec desiderî nunc pignora . nonas novemb. 1631. in obitum viri clarissimi guilielmi strutheri , ecclesiae primûm glascuensis , deinde edinburgensis pastoris fidissimi & facundissimi . facunde praeco melle quovis dulcior , aut melle si quid dulcius ; qui me solebas poculis rorantibus suadae potentis me gere , demergis eheu lach ymosi funeris me fluctibus nunc obrutum . quam semper altis imminent virtutibus parcae ferocis vuine a ! quaesensit aevi lumen , & noster soli nestor britanni bodius . o quantus heros ( judicet phoebus licet ) toti canendus seculo ! nulli secundus camero aeternùm silet ; nec sensa prudens eruet caelestis almi , conspicandi oraculi mirante doctorum choro . succedis illis qui voves morti nihil ; nam posthumae laudis satur , transmittis orbi scripta tot vivacia quot nullus expunget dies : struthere claras qui colis divûm domos , vitâque gaudes caelicâ , felix perenni qui refulges otio , liber caduco tempore . qui terra tanti muneris compos fuit ? cui vasta coeli machina arridet ultrò , cuique supremus favor stellantis aulae militat . huc advolasti gloriae actus curribus , et vectus alis ingenî . sic functa fato redditur natalibus mens , nomen in terris manet . dum sol corusca luce diffundet jubar caeleste cunctis , siderum & volventur orbes , laudibus cresces novis , o fax futuri seculi . anno 1633. idus decembr . in obitum joannis rosae , oratoris , poetae , philosophi & theo logi eximii , & pastoris mechlimensis facundissimi . o coeligermen , charitum flos , veris ocelle , gloria musarum , dulcis amice rosa , carperis heu parcae funesto pollice , nunquam culmine parnassi conspiciende rosa . cunctis anteferende rosis , quèis gaudet & hybla , saltus & idalius , littus & o ebalium , etpraedives arabs , & paestiroscidatempe , atque paphos tmolus , gnosia terra , cilix . vtlicet aeterno jam decantere triumpho mox vatum numeris concelebrande rosa , luxerunt obitum muse , suadela files●it vocalis , mundae cui labra picta rosae . amissum queritur longê pulchrima cypris , qui modo vernabat lumina bina , rosam . nec myrtus placuit divae , nec vitis laccho , nec pani pinus , nec platanus genio , mellea nec quercus grataest devota tonanti , nec lauro cinxit tempora phoebus ovans ▪ ex quo decideras lethali vulnere carptus ah rosa jam nobis , raptus & ante-diem , aegide non gestit pallas , ralaria nedum interpres divûm nectere vuli pedibus . quippe diique deaeque omnes hoc funere maerent , quod tibi jam faciant debita justa , rosa . non compus bellus , non flumina viva lycet , non jovis aurifluae plurimus imber aquae , non tristes lachrymae , non castalis unda supernê fonte fluens liquido te refovere queunt ; quô minus arescas pimplaei gratiaruris , nec non pierii sedula curae soli . numte lacteolo gestabit pectore musa amplius ? aut phoebus candidiore sin●e excipiet posthac ? certê melioribus horis crescis ubi zephyrus lenia flabra movet . nec sentis calidos aestus , nec frigora brumae , neveprocellosi flamina saeva noti . o rosa ter felix , de quo vel jupiter ipse certet , & ardenti captus amore tui . qui te plantavit cognati semen olympi , afflat ubi ely siis aura beata rosis . quid multis ? rosa non intermoriture perennas clara tuae stirpis gloria , rara poli . sit tibi perpetui veris , sit floris origo caelica , sitque liquor dius , odorquetibi . epitaphium rosae ad viatorem . quid stupeas qui prata vides defesse viator , quod pereat nostri gratia tanta rosae ? namque rosâ nil est brevius , properantius aevi , nil , ut mane viret , sole cadente perit . pulchralicet durat sugitivo tempore , nonne nutrit & vna dies , tollit & unarosam ? haecque tuae formae species , haec lucis imago viva docet vitam sic properare tuam . vt qui pubescis primo nunc flore juventae , moximproviso curva senecta premat , sis niveâ rutilâque rosâter pulchrior , ora inficiet pallor , funereusque color . anno 1634. idus octobr. ninianus campbellus . notes, typically marginal, from the original text notes for div a17866-e760 the division . the exposition . the appointment of death . the description of death . man the map of misery . generall doctrine . all men must die . reason 1. whatsoever hath naturall originall tendeth to dissolution . reason 2 experience daily teacheth us the necessity we have to die . manil. statius . reason 3 what god decreeth , nothing can disanull . use 1 of instruction . when god decreeth , man ought not to repine . use 2 of consolation . death of friends to be entertained with patience . doct. 1. deaths stroak is inevitable . use of admonition . this life should be a preparation to the other . doct. 2 ▪ what must be oncedone necessarily , should be done couragiously . use of exhortation . timely preparation surest provision . doct. 3. it is bootlesse to feare what wee cannot avoid . use of encouragment . death is an enlargement from thraldome , a delivery from troubles . doct. death is certain in uncertaintie . three directions touching the certainty of death . direct . 1. in life remember death . direct 2. so live as thou wert pres●ntly dying . horace . martialis . horace . direct 3 ▪ look alwayes to thy end . 3 directions touching the uncertainty of death . direct . 1 thinke everyday thy last day . direct 2 what we expect somewhere , let us wait for every where . direct 3. an uncertain death requires a prepared life . the conclusion . christian supports under the terrors of death a sermon preached to sir john friend in newgate, preparatory to his sufferings / by shadrach cooke ... cooke, shadrach, 1655?-1724? 1696 approx. 46 kb of xml-encoded text transcribed from 14 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a34428 wing c6036 estc r41901 19720091 ocm 19720091 109336 this keyboarded and encoded edition of the work 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(eebo-tcp ; phase 1, no. a34428) transcribed from: (early english books online ; image set 109336) images scanned from microfilm: (early english books, 1641-1700 ; 1698:18) christian supports under the terrors of death a sermon preached to sir john friend in newgate, preparatory to his sufferings / by shadrach cooke ... cooke, shadrach, 1655?-1724? friend, john, sir, d. 1696. [4], 23 p. printed for e. whitlock near stationers-hall, london : 1696. advertisement : p. [3]. reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -o.t. -psalms xxiii, 4 -sermons. death -sermons. sermons, english -17th century. 2006-12 tcp assigned for keying and markup 2006-12 apex covantage keyed and coded from proquest page images 2007-02 john latta sampled and proofread 2007-02 john latta text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion christian supports under the terrors of death . a sermon preached to sir john friend in newgate , preparatory to his sufferings . by shadrach cooke priest of the church of england . london , printed for e. whitlock . near stationers-hall . 1696. some books to be sold by dan. browne at the black swan and bible without temple bar. several practical discourses , in three vol. viz. vol. 1st . on the blessed sacrament . in 2. parts . vol. 2d . on charity and humility . vol 3d. on gods law to mankind , on redeeming of time , on prayer . by edward pelling d. d. chaplain in ordinary to his majesty , and rector of petworth in sussex . all of them to be sold single . the regular christian's daily sacrifice , or a collection of prayers , chiefly out of david's psalms and the rest of the common prayer book , to be use by the people in their private devotion , on s all ordinary and special occasions , with a particular office for sacrament days . by edward pelling d. d. chaplain to his grace the duke of somerset , and rector of petworth in sussex . the second edition . christian practice described by way of essay , upon the life of our saviour , by stephen skinner rector of buckland in hertford shire , and late fellow of trinity colledge at cambridge . the cause and cure of offences , in a discourse on math. 18. 7. by r. kingston m. a. prebendary of sou● and chaplain in ordinary to his majesty . christian supports under the terrors of death . psalm . xxiii . 4. yea tho i walk through the valley of the shadow of death , i will fear no evil , for thou art with me . that mighty and continual care which the divine providence hath over us , is very gratefully represented by such soft and tender expressions , and characters of god , as do be speak an abundant affection and regard for us , giving us all the assurance and security imaginable of an infinite kindness and compassion constantly ingaged for us . so when our lord doth comfort his disciples with the doctrine of providence , he thus expresseth it , your heavenly father knoweth , that you have need of all these things . what can be dearer and and more sollicitous than the affections and concernment of a parent ? another of the like kind to the same end and purpose , is here mention'd and apply'd by david , who seems to assure or challenge to himself , the extraordinary care and protection of god , under all , the very worst circumstances , from the sutable character of kindness and and indearment he ascribes to him , ver . 1. the lord is my shepheard , and thence makes this natural inference , i shall not want . he will most certainly take care of me , for to continue the parallel or similitude here before us , ver . 2. he maketh me lie down in green pastures , or , pastures of tender grass , he leadeth me beside still waters , or waters of quietness : which is spoken with allusion to the most grateful things or conditions , that god will bestow upon , or provide for his people ; his goodness will take care , that they shall have what is most proper and convenient for them . and when they are brought to any distress , he will deliver them out of it , reduce them to a happy condition , and set them right and safe in their wayes , ver . 3. he restoreth my soul , he leadeth me in the paths of righteousness for his names sake , and which is more , when they are under the most unpromising circumstances , in that sad and doleful condition , which we must all come to and lie under , the dismal pressure and stroke of death ; even herein the people of god are relieved and supported by this extraordinary divine care and goodness ; yea , tho i walk through the valley of the shadow of death i will fear no evil , for thou art with me . in which words are two things considerable : first , the terror or severity of a dying state , yea , tho i walk through the valley of the shadow of death . yet secondly under such dismal circumstances god doth most abundantly comfort and support us ; yea , tho i walk through the valley of the shadow of death i will fear no evil , for thou art with me . first , 't is observable , that holy david doth here remember us of the terror and severity of a dying state or condition ; yea tho i walk through the valley of the shadow of death ; which is greatly signified by almost every word in it , yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiamsi , notwithstanding , imploying the utmost distress or extreamity , i walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ambulavero , i shall walk ; intimating a leasurely , and so a more tormenting passage , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in valle , the septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middle , the depth or extreamity of the shadow of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in valle umbrae lethalis , in the thickest of the deadly shade , i. e. in ipsissimâ & profundissimâ mortis umbrâ , in the deepest and utmost shade or sorrow of death . the words here saith one , notat horribilem quandam mortis speciem & figuram ( qualis morientium oculis observatur ) tritissimam . it denotes a very horrid appearance of death , and that most dismal apprehension of it , which men usually have when they come to die , every way beset with horror and distraction , in a word , a terrible and approaching destruction , ( qui enim ad umbram accedit non longe à corpore abest ) he that is in the shadow , is not far from that substance , or thing it self . thus the psalmist represents a dying state as most severe and terrible , agreeable to what he tells us of it from his own experience , my heart is sore pained within me , and the pains of death are fallen upon me , fearfulness and trembling are come upon me , and horror , or as it is in the other translation , an horrible dread hath overwhelmed me . death , or rather the preliminary passage to it , and the way into the other world , is attended with great horror and affliction , and is beyond expression harsh and terrible ; to which job may have some reference , when he saith , o that my grief were thoroughly weighed , and my calamity laid in the ballances together , for now it will be heavier than the sand of the sea , therefore my words are swallowed up ( that is , i want words to express my grief ) for the arrows of the almighty are within me , the poison whereof drinketh up my spirit , the terrors of god do set themselves in array against me . and that this was the utmost extremity of distress or affliction , he could think of , appears from that standard of sorrow , which he makes it , chap. 24. 1● . if one know them , they are in the terrours of the shadow of death , which he therefore ●…ls the king of terrours . the greatest of all humane evils or miseries . and now that great terrour and severity , which doth accompany a dying state or condition , may be occasioned ; first , from the pains or agonies of it . secondly , mens misgiving thoughts of their future state. thirdly , their foregoing all the pleasures and enjoyments of this world. fourthly , the sence of guilt or sin , that will then crowd in upon us . fifthly , the more and greater assaults of our spiritual adversary . sixthly , the thoughts and conviction of an ensuing judgment , upon all which accounts our dying circumstances will appear sufficiently dreadful and terrible . the first great terrour of death doth arise from the pains or agonies that vsvally attend it ; for however it is to appearance , there may be , it s very likely , even in the smoothest passage from this to the other world , some rugged and uneven paths , which can be perceived by none , but those that tread them , certain it is that in the general there is a great deal of hardship and difficulty at such a time , and in such circumstances as these , from those pains and sorrows which do naturally attend that condition , for in loosing that knot , in dissolving the close conjunction of soul and body , there must be , and we have reason to say there is , a great deal of unconceivable anguish and affliction , 't is an extream violence to nature , and the utmost contradiction to it . and therefore must mightily fret and molest us , for whence ( but from the most horrid pain and uneasiness ) can proceed such extravagant convulsions , cold sweats , deadly faintings , short breathings , distraction of the eyes , and other dreadful agonies that attend it ? for if these and the like , which we observe in daily spectacles of mortality are dreadful to behold ; what must they be to those poor creatures that do , and to us that shall suffer under them ? and therefore a good man , that is not afraid of death , can't but shrink and tremble to think of the way to it , that is beset with such horror and distraction in every particular ; o my god , may be the language of the most pious soul , i am willing to die and prepared for thee , being desirous to depart and to be with christ , which is better than a continuance here , but my greatest concern is , how to come to thee on the other shore , there is a great gulf between us , i must be toss'd on a boysterous sea , and wrack'd by dreadful wayes , and tempests . is there no way to canaan , but through a desolate wilderness , and must i go through the valley of the shadow of death , to that land which flows with milk and honey , that heavenly jerusalem ? these are things contrary to flesh and blood , and such as will make the stoutest courage faint and tremble , the pains and terrours of death can't be exprest or conceived by any but who are past or under them . and doubtless the holy spirit of god doth in some measure intimate to us the sadness of them , when it mentions it as a great blessing to men that it is appointed to them , but once to die , and that there shall be no more death in the other state. one undoubted priviledge whereof , is , that there shall be no more of those dreadful forerunners or concomitants of it , where are sorrows so severe and terrible as endanger the safety of our souls as well as bodies , by urging us to impatience , distrust , and the like ; thence says our church , suffer us not at our last hour through any pains of death to fall from thee . our greatest troubles and most dangerous conflict in this world is usually our departure out of it ; so that to this case also we may apply that of the prophet , the great day of the lord is near , it is near and hasteth greatly , even the voice of the day of the lord ; the mighty men shall cry therein bitterly , that day is a of wrath , a day of trouble and distress , a day of wasteness and desolation , a day of darkness and gloominess , a day of clouds and thick darkness . thus the pains and agonies of a dying state render it most terrible and dreadful . secondly , it will appear again to be so , from mens misgiving thovghts of their after state . i do not mean their doubtfulness of it , for i am apt to think , that the greatest pretenders that way are sufficiently convinced when they come to die , and the sense of that their languishing condition will soon rub up their belief of another life ; but now most or all men are under no small distress and perplexity from the conviction and consideration of that future life , for which none is sufficiently fitted and prepared , but hath reason , especially from himself , to have some diffidence , some distrust or suspicion of his condition in it , and it is what becometh a prudent and a good man ; for an over-weening opinion of ourselves , and a confident presumption of our preparation for heaven may be ill grounded and mistaken , and seems to be inconsistent with a truly devout and penitent soul. be not high minded but fear , is the rule that such go by even in these circumstances . we must be sensible , and ought to be especially so , when we come to die , that we have had a great work to do in a little time ; and being that god now calls us to give up an account of our stewardship , it must put us into very great fear and consternation to think with our selves what we have done , and whither we are going , and how can we but suspect our condition , when we consider that we are not able to answer god one word in a thousand , must it not then most deeply concern , and mightily affect our souls , to consider that near approach to their endless and unalterable state , and the best of men may have some fear or suspicion : at least of their condition in it . this now is their grand affair , and if they fail and miscarry here they are irrevocably gone and lost for ever : who then can avoid being concerned at this great and weighty change , when he thinks with himself , that he is now hasting into another world , and at the gate of eternity , though he fears not death , yet the apprehensions of another state must strike a damp into his soul , and make him hugely serious and perplexed in his thoughts ; men's hearts failing them for fear of what may become of them in another state. nor is it blamable or unchristian to be so , for besides what reason the best of men may have to suspect themselves , such a temper as this , will dispose us for all due care and circumspection in that most solemn time and season , and such an humble distrust of ourselves may and will have better effects , than a very daring confidence and presumption : for the comfort of good men , at the most depending upon hope , doth shew that at the best they lie under some doubtfulness and insecurity : and therefore as you see men's misgiving thoughts , as to a future state , is no small trouble and perplexity to them in their dying circumstances . thirdly their trouble ▪ herein doth further arise , from the thovghts of parting with all the pleasvres and enjoyments here below . men that have lived in the world must needs have some interest and affections fixed in it , and there is scarce any that do or can sit so loose to these secular affairs , as to bear the removal from them with an even and undisturbed spirit ; nay so far is it from this , that these frequently prove the most pungent considerations or reflections in that dismal state : have i , saith one , laboured all my life time for nothing but vanity and vexation of spirit , for i find it to be so now ; i am to be removed , and to be taken from it : for this have i beat my brains , wearied and molested my self , for this have i cheated and purloin'd , for this have i over-reach'd or supplanted my brother , wrong'd or oppress'd my neighbour , and must i be deprived of all in a moment ? what sorrow like to my sorrow will the worldling say ? and those pleasures that others have too much indulged , will but the more perplex their thoughts when they are thus forced from them ; nay , even the moderate and lawful enjoyment of these things , will occasion in us no small trouble and vexation of mind , at this final parting with them : tho it behoves us to do it with christian courrage , and resignation , yet we cannot without extream sorrow and concernment say at that time , farewel wife farewel children , farewel friends , farewel the world finally farewel whatever was here dear and valuable . and give me leave to add , the more have been mens comforts , and those of good men have been the most and truest , the more and greater must be the grief and concernment , for that utter removal , and dismal separation from them . fourthly , the troubles of a dying state must be again very great , from the sense of sin or gvilt that will then crowd in vpon vs . however we may forget god and ourselves in a time of health and prosperity , when these decline or forsake us , we are usually brought to a sober sense , and in such a languishing state and condition can hardly avoid it ; conscience , if ever , will certainly awake when we come to die , and we may have observed the greatest affliction that men have then suffer'd under , was their not being able to avoid their own thoughts , which are now more bitter and terrible than ever , ( and by the way 't is not only justice , but withal goodness in god to make it so . ) now the mind has quick and unbiass'd reflections on its own actions , and sets forth its guilt in true and proper colours , and therefore the apostle may well say , the sting of death is sin. no terror in this state like that which doth redound to us from our guilty consciences which have now got us under hold , and will lash us severely . we can't now disguise or dissemble our guilt , there is no stifling of it by riot or intemperance ; lewd and loose company can divert us no longer ; all the live-long day our sins will plague and fret us , and in the wearisom nights , when we count every minute , our guilt will rush in upon our thoughts , attend us in every turn and motion , and render our souls as restless and uneasie as our bodies . if what the prophet saith of wicked men be true at other times , 't is much more so at this , that they are like the troubled sea when it cannot rest , whose waters cast up mire and dirt. there is no peace , saith my god , to the wicked . when we come to die , the greatest melancholy that shall then seize our spirits , will be from the heavy load and burden of our sins , that will be ready to oppress and sink our souls . then we shall find that threatning verified in us , i will reprove thee , and set them in order before thine eyes . and what grief or anguish can be comparable to that , which redounds from this ? when we are going hence , and god gives us warning to remove , must it not concern and afflict us beyond all thought or expression , to consider the danger our sins have now brought us to ? they hide god's face and mercy from us , and in our greatest distress and highest need of comfort , threaten us with utter ruin and destruction ; and nothing now can be so cutting and intollerable as the thoughts of a displeased and angry god. and well may that be so to us which was the greatest of our saviours troubles , for at his dying hour , the guilt of our sins that lay on him , occasioned the bitterest agony of his soul , and that dismal exclamation , my god , my god , why hast thou forsaken me . most certainly the sense of guilt will be the bitterest portion , and the very dregs of that cup of trembling ; our hearts will faint , and our souls will sink within us , and we shall shake and fear , and cry mightly , and have on us such passionate concernment as is inexpressible , from the dismal apprehension of the divine wrath and indignation which our sins have kindled and provoked against us . so that hereupon it may be said with cain , my punishment is greater than i can bear . fifthly , the troubles of a dying state will appear further considerable , from the assavlts of ovr spiritval enemy , which will be then more and greater than ever . for to this we may apply what is said of him , woe to the inhabitants of the earth , for the devil is come down unto you , having great wrath , because he knoweth that he hath but a short time . and accordingly we may expect that he will apply his temptations now more vigorously than ever ; for if he discharges this last part effectually , they are utterly lost and gone , and he has gain'd them for ever . wherefore he may be supposed now to set all his engines on work , and to ply it closely , he takes all the advantages that may be of these extream and difficult circumstances ; herein he tempts us to fretfulness and impatience under god's hand , to a distrust or despair of his goodness . dost thou still retain they integrity ? curse god and die . if this wil not do , he tempts us with too great presumption on the divine goodness , to a neglect of due examination and repentance of our sins , or distracts our thoughts with secular affairs : one way or other , he either keeps us from the duties requisite for that state , or endeavours to make us increase our sin in it . most certain it is , that the devil doth now hope , and industriously watch , for his prey ; the last effect of his malice and revenge . the case here may be somewhat likened to that mentioned of him , rev. 12. 4. the dragon stood before the woman that was ready to be delivered , for to devour the child as soon as it was born . but may our souls escape like that , and be caught up unto god and to his throne . sixthly , a dying state or condition , is rendered very dreadful and terrible from the thovghts or conviction of an after accovnt or jvdgment . the prisoner when going to his trial , hath all along every step he takes , very strange and perplexing thoughts , and is beyond expression troubled and uneasie within himself . and what must the case be with men , when on the confines of another world , to think of that great and impartial judgment and tribunal , before which they are now summon'd to appear ? and how must it effect and cut them , to consider that they are now hasting to the presence of that righteous and almighty judge , who shall strictly examine every thought and idle world , before whom all things are naked and open ? to consider that after death comes judgment , is that which makes a dying state the most serious and weighty matter in the whole world. what concernment and anxiety must a man truly considerative , have at such a time ? i am dying , i am departing ; that is , in other terms , i am called to give up my accompts , i am going to be judged before the great god ; behold , what matter so weighty , what concernment comparable to this ? this single consideration duly weighed , renders such circumstances very straight and terrible : no other can be the genuine effect of mens thorough belief and conviction ( at that time ) of an approaching judgment . but we have sufficiently represented the black and tragical part , it may be high time now to draw the curtain , and set forth a fairer scene . well then , notwithstanding a dying condition is thus severe and terrible , yet we have particular , extraordinary supports and comforts under it . yea , though i walk through the valley of the shadow of death , i will fear no evil , for thov art with me , to assist me in these straights and necessities , and to afford suitable helps and advantages under them . and now those great supports which god doth give us in these most difficult circumstances , may be considered under these following particulars : first , the thoughts of this state ; as the appointment of god. secondly , that god is therein peculiarly present with us , and gives us extraordinary helps and assistances of his divine care and goodness . thirdly , the near approach to heaven and happiness . fourthly , the consideration of christ's death and sufferings . fifthly , the belief and expectation of a future resurrection . sixthly , the promise and assurance of pardon and forgiveness . sevently , the attendance of god's holy angels that are ready to receive our souls . which duly and seriously consider'd , will abundantly qualify and remove all the terrours and difficulties of a dying state. first , it is a very great support at that time to consider , that the state we are now brovght to , is according to the determinate order and allotment of god , in whom we live and move , and have our being . he is the breath of our nostrils , he put our souls into these tabernacles , and we are here only tenants at will , liable to be dispossess'd at pleasure . and when we consider , that 't is appointed for all men once to die , and that it is an irrevocable decree of heaven , that we mvst all walk through the valley of the shadow of death , why should we fear any evil ? be dismay'd or terrified , at that which is the will and pleasure of the almighty , as if some strange and unexpected accident did befall us ? for may we not hereupon say with the apostle , that no man should be moved with these afflictions , for your selves know that we are appointed thereunto . is not god's hand in my suffering ? is it not in my death ? 't is an undoubted mitigation even of this sorrow and affliction , to consider that god hath appointed it as the unavoidable lot and portion of all men living ; so that , on this account , we may say , i will fear no evil , for thou art with me . secondly , in our dying state or circumstances , god is pecvliarly present with vs , and gives vs extraordinary helps and assistances of his care and goodness . thou art with me . that providence which is always vigilant over us , hath then a more deep and special regard and concern for us . are the very hairs of our head all number'd ? and doth his care extend so far , as that one of these shall not fall to the ground , but by the permssion of our heavenly father ? may we not hence justly conclude , that he is peculiarly careful of us in such danger and extremity as this ? thou art with me ; it is render'd penes me , in loco quo sto , thou art near at hand , in the very place where i am , not as an indifferent unconcern'd spectator , but to be a very present help in trouble . then this our good god is with us , to comfort our souls , to support our spirits , to ease our pain , and give us patience under it ; to soften our cares , to mitigate the pangs and terrors of death ; then the eternal god is thy refuge , and underneath are the everlasting arms. such a mighty care of god over us , holy david was abundantly sensible of , and doth express very passionately , thou art about my path , and about my bed . the lord will deliver him in time of trouble . thou wilt not deliver him into the will of his enemies . the lord will strengthen him upon the bed of languishing ; thou wilt make all his bed in his sickness . the hebrew word signifies turn . thou wilt turn all his bed in his sickness , as it were to make him lie more soft and easie . and he seems to have an undoubted reference hereunto , by what presently follows in this verse : thou art with me , thy rod and thy staff comfort me . at quid adferunt solatii virga & baculus ? adferunt & quidem plurimum , saith erasmus ingeniously upon it , what comfort doth the rod and staff here import ? a great deal ; adversus latrocinia daemonum hoc molientium , they are those instruments whereby this great shepherd doth defend his flock from the rage and malice of the devils , that wait to devour us . i am not ignorant , saith he , that some of the ancients , by the rod here , understand some light affliction , wherewith god doth chastize ; by the staff , some more severe and heavy judgment , whereby he doth punish his people . an opinion , though very pious , yet not so proper for this place ; for observe , saith he , the psalmist doth not say , my rod and staff , but thy rod and thy staff , and therein speaks more agreeably , to the metaphor here of god's being a pastor ; and so we may take the rod and the staff here according to what is usual in scripture , the rod may be his assisting grace , the staff our defence against our ravenous enemy . haec virga pastoris jesu , hic baculus solatio sunt gregi imbecilli adversus terrores omnium malorum . ' this rod , this staff of the shepherd of our souls , christ jesus , will be our protection and security against all kind of evil . st. paul , saith he , mentions the fiery darts of the devil ; these christ keeps from us with his staff here mentioned : hoc an non magnum interim militaris itineris solatium . and is not this by the way , a great incouragement of our warlike state ? how dearly doth our lord jesus love us , who , as you see , will neglect nothing that may any wise conduce to our protection , our refreshment , and our comfort ? thus far he , which i have the longer insisted on , because it is such a genuine , though unusual interpretation , and a seasonable representation of god's so great , and peculiar care , and regard for us , in this most straight and difficult condition . to sum up this head ; as nothing is surer than the day of death , and our departure out of this earthly body , which very likely may be attended with blackness and terror , with dreadful pains , and agonies , too great to be exprest ; yet i may comfortably say , that herein the lord is my helper ; yea , though i walk thro' this valley of the shadow of death , i will fear no evil , for thou art with me . tho' the arrows of the almighty 〈…〉 in me , and his hand presseth me sore ; though my condition be painful and tormenting , and i be stretch'd upon my bed with grief and anguish , and my friends about me lament to think that the place which now seeth me , shall see me no more , notwithstanding the decree is past , that god hath number'd my life and finished it , and i am now beset with gloominess and darkness , mine eye-balls rowl , and my soul is just on the wing , ready to take its flight into the unknown regions of the other world , nevertheess i am continually with thee , thou hast holden me by my right hand , thou shalt guide me with thy council , and afterwards receive me to glory . whom have i in heaven but thee , and there is none upon earth that i desire besides thee . my flesh and my heart faileth ; but god is the strength of my heart , and my portion for ever . which brings us to another thing that will relieve and comfort us , in a dying state and condition : and that is , thirdly , the thovghts or consideration of ovr near approach to happiness and glory . having hitherto run the race that is set before us , we may expect greater sweats and troubles , and to be more tired , the nearer we come to the end of it . but this is the last stage ; if we can bear up under this only remaining difficulty , the day and the prize is ours ; we may go on with patience looking unto jesus , the author and finisher of our faith. how must it incourage our endeavours , and support our spirits , under the sorest pressure of death it self , to behold , with an eye of faith , the glory ready to be revealed , and to see our lord , with open arms , ready to receive us ? come , bear up under this , and as it is your worst , it is your very last trial . there are blessed mansions prepared for you , where there shall be no more death , neither sorrow , nor crying ; neither shall there be any more pain , for the former things are passed away . tho it may not seem consistent with what i have already deliver'd , to lessen the sad and sorrowful circumstances of our dying hours , yet i may say , that if our souls be duly fixed on heaven and eternity , it must in a great measure abate , and will , i 'm sure , outweigh the worst that can be said or conceived of that state. this is able to out-ballance the utmost tyranny of pains and agonies , and to dispel all clouds and melancholy from our minds . the night is come , but it brings us to the dawn of eternity , and that shadow of death is the confine of the days of heaven . yet a little while , and we are gone into yonder world ; and must it not be a mighty satisfaction to us now , to say with the apostle , we know that if our earthly house of this tabernacle were dissolved , we have a building of god , an house not made with hands , eternal in the heavens . to think that the pain will be over in a short time , is some ease to my mind in the greatest affliction ; but to add , and consider withal , that it will be presently succeeded with joy unspeakable and full of glory , must administer to our souls the highest consolation . i will fear no evil , for thou art with me ; to say farther , and i shall be with thee , be transferred to that blisful state , to the presence of god , where there is fullness of joys , and pleasures for ever , is my most unspeakable support , and the very height of comfort and satisfaction , the years draw nigh in which thou shalt say i have no pleasure in them , while the sun , or the light , or the moon , or the stars , are darkened . in the day when the keepers of the house shall tremble . also when they shall be afraid of that which is high , and fears shall be in the way . the silver cord is loosed . observe , upon that melancholy , and tho' elegant description , of our dying condition , soloman subjoyns us a comfort against the dismal thoughts of those sad circumstances , and against death it self ; the consideration of our acceptance with god in the immortal state , then shall the dust return to the earth as it was , and the spirit shall return to god who gave it . in a word , this single consideration , that we shall ever be with the lord , duly weighed and rely'd on , will abundantly relieve and support us against all the powers of death , in its most horrid and ghastly apperances , and sufficiently subdue the great difficulties of the dying state. fourthly , this is again render'd further easie and supportable from the consideration of christ's death and svfferings ; not only as they do expiate our sins , and so bring comfort to our souls , as we may have occasion to shew presently , but withal , upon the account of his great and glorious conquest over death and the grave , which he vanquished and subdu'd , in the very worst , and most horrid circumstances , that they might have less power , and exercise less tyranny over us . whereupon the apostle triumphantly speaks , death is swallowed up in victory . o death , where is they sting ? o grave , where is thy victory ? thanks be to god , which giveth us the victory through our lord jesus christ. to consider that christ our lord underwent the same before us , and in a more dismal manner than we are able to bear or imagine , is some mitigation in this most sorrowful condition ; considering withal , that in doing so , he hath made the way more smooth and passable for us . death spent his most fiery darts on him , and he hath so subdu'd his greatest strength and utmost power , that he either cannot , or dare not be over severe and rigorous with us ; at least , he can go no further than he will permit him , i am he that liveth and was dead , and behold i am alive for evermore , amen : and have the keys of hell and of death . death is now purely under christs command , and can do nothing but by leave from him ; and therefore , we may justly hope that our gracious lord will not suffer him to exert his utmost fury upon us . how suitable then is that pious prayer of our church at this season . o saviour of the world , who by thy cross and precious blood hast redeemed us , save us and help us , we humbly beseech thee , o lord. fifthly , the troubles and sorrows of a dying state , are again very much abated and subdu'd from the thovghts of a fvtvre resvrrection , which will satisfie our minds and make abundant amends for all the doubts or troubles that do now attend us . what though we suffer under pains , and may be grieved to think that part of us shall be the prey of worms and corruption , yet the belief of this truth will soon dispel the sorrows that arise from thence . the time is coming ( and lord , what joy is it in these straights ? ) when my soul now returning to god , shall meet this body again glorious and refin'd , never more to be vext with , or separated from it . this shadow of death , and that sorrowful night , that is now beset with clouds and horrour , will conduct us to the morn of our resurrection ; and how can we be sorrowful as men without hope ? this our church looks upon as the most comfortable support , for the consideration of our own , or others dissolution , when in its great prudence and piety , it appoints that lesson concerning the great article of the resurrection in the burial service , a doctrin if rightly fix'd and believ'd , that will render us stedfast and unmoveable in the deepest sorrows . thy brother shall rise again , was the comfort our saviour gave to mary , and is such as will be able to bear up our spirits , even in the heaviest tryals of a dying state. for how must it support me and others , at that time , to speak after this , or the like manner ? you behold me , brethren , seemingly forsaken and distress'd ; and , indeed , my complaint is bitter , for my soul is exceeding sorrowful , even unto death , and my stroak is heavier than my groanings . but yet i would have you believe and think as i do , that i am only to withdraw for a small season ; and as the prophet speaks , to enter into my chambers , and shut my doors about me , and to hide my self , as it were , for a little moment , for thy dead men shall live ; together with my dead body shall they arise . and thereupon , observe what followeth : awake and sing , ye that dwell in the dust . this long and solemn parting may cause grief in our hearts , and tears in our eyes ; but shall we not be comforted , considering the time is coming , in which , all that are in the graves , shall hear the voice of the son of god , and shall come forth ? sixthly , the terrours of a dying state are mightily qualified and abated , from god' 's most comfortable promise and assvrance of pardon and forgiveness . the greatest and the truest sorrow of a dying state , is that which is occasion'd from the sence of sin & guilt : hinc illae lachrymae . this is the cause of our chiefest trouble and uneasiness at that time , and very justly too , for it is the most dismal fate as ever was threatned ; ye shall dye in your sins . but when i come with a message of pardon and forgiveness , and this be rightly receiv'd and well grounded , then 't is , son be of good chear , thy sins be forgiven thee . to be convinc'd that i have made my peace with god , and that my pardon is sealed in heaven , this will strengthen us in the midst of sorrows , even to the defiance of all pain and anguish : instead of complaints , we may hereupon joyfully say , lord , now lettest thou thy servant depart in peace . i do neither care nor value what i suffer , so i be reconciled to god , and have my sins wash'd away by the blood of christ . and such may be the state of every one of us , for upon a sincere faith and hearty repentance , god will have mercy upon us , and abundantly pardon . though your sins be as scarlet , they shall be as white as snow ; though they be red like crimson , they shall be as wool. this blessed promise takes away the sting of death , and puts us beyond the reach of its terrour and malignity ; and therefore our church may well prescribe it as the great , or only comfort , and security , in such a state or condition . thus saying , the almighty lord , who is a most strong tower to all them that put their trust in him , to whom all things in heaven , in earth , and under the earth , do bow and obey , be now and evermore thy defence , and make thee know and feel , that there is no other name under heaven given to man , in whom , and through whom , thou mayest receive health and salvation , but only the name of our lord jesus christ . the seventh , and last comfortable consideration that we have against the great sorrows of death , is , the attendance of gods holy angels ready to receive ovr sovls , and to condvct them into the mansion of the blessed . for he will give his angels charge over thee to keep thee in all thy ways , certainly then in these , the most difficult of any . for are they not all ministring spirits sent forth to minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them that shall , or are ready to inherit salvation ? the blessed god , whose instruments the angels are ( and who is therefore alone to be ador'd for it ) hath out of wonderful condescension towards us , assign'd those glorious happy beings , for our safety and protection in our dying streights and difficulties . for the holy scripture tells us , they carryed lazarus his soul into abraham's bosom . and in our saviour's dreadful agonies , there appeared an angel unto him from heaven strengthening him . and if such were able to bring him relief in his circumstances , they may well do it to ours , which at the worst , come vastly short of his sorrowful death and passion . why now should we be amaz'd , and terrified at the thoughts or approach of that most serious and solemn hour ? why art thou so heavy , o my soul ? and why art thou so disquieted within me ? o put thy trust in god. he and his blessed angels continually watch over us for good . god in the ways we have heard , or others , as he knows best , will keep , thee from the hour of temptation , which shall come on all the world. god is our refuge and strength ; a very present help in trouble : therefore will we not fear , though the earth be moved . the lord of hosts is with us ; the god of jacob is our refuge . in all time of our tribulation , in the hour of death , and in the day of judgment , good lord deliver us . finis . notes, typically marginal, from the original text notes for div a34428-e480 matt. 6. 32. ps● . 55. 4 , 5. chap. 6. ● , 3. 4. heb. 9. 27. rev. 21. 4. zeph. 1. 14 , 15. isa . 57. 20 , 21. gen. 4. 13. rev. 12. 12. job . 2. 9. ver. 5. 1 thes . 3. 3. deut. 33. 27. psal . 41 ▪ dan. 5 26 ps . 73. 23. rev. 2. 4. 2. cor. 5. psa . 16. 11. eccles . 12. 1. cor. 15. 54. rev. 1. 18. visitation of the sick. joh. 11. 23. isai . 26. 20 st. matth. 5. 28. st. john , 8. 24. st. matth. 9. 2. isa . 55. 7. isa . 1. 18. visitat . of sick. ps . 91. 11. heb. 1. 14. st. luke , 16. 22. st. luke , 22. 43. ps . 43. 5. 6. rev. 3. 10. ps . 46. 1. a salve for a sicke man. or, a treatise containing the nature, differences, and kindes of death as also the right manner of dying well. and it may serue for spirituall instruction to 1. mariners when they goe to sea. 2. souldiers when they goe to battell. 3. women when they trauell of child. perkins, william, 1558-1602. 1611 approx. 163 kb of xml-encoded text transcribed from 102 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a09461 stc 19745 estc s105925 99841650 99841650 6248 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a09461) transcribed from: (early english books online ; image set 6248) images scanned from microfilm: (early english books, 1475-1640 ; 1328:01) a salve for a sicke man. or, a treatise containing the nature, differences, and kindes of death as also the right manner of dying well. and it may serue for spirituall instruction to 1. mariners when they goe to sea. 2. souldiers when they goe to battell. 3. women when they trauell of child. perkins, william, 1558-1602. [6], 194 p. by iohn legat, printer to the vniuersitie of cambridge 1611. and are to be sold in pauls church-yard at the signe of the crovvne by simon waterson, printed at london : [1611] by william perkins. running title reads: the right way of dying well. identified as stc 19745a on umi microfilm. pages 94 and 108 misnumbered 64 and 208; leaves i2-3 bound out of order. reproduction of the original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early 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-religious aspects -christianity -early works to 1800. 2004-07 tcp assigned for keying and markup 2004-09 spi global keyed and coded from proquest page images 2004-10 emma (leeson) huber sampled and proofread 2004-10 emma (leeson) huber text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion a salve for a sicke man. or , a treatise containing the nature , differences , and kindes of death ; as also the right manner of dying well . and it may serue for spirituall instructruction to 1. mariners when they goe to sea . 2. souldiers when they goe to battell . 3. women when they trauell of child . printed at london by iohn legat , printer to the vniuersitie of cambridge . 1611. and are to be sold in pauls church-yard at the signe of the crovvne by simon waterson . to the right honourable and vertuous lady , the lady lucie countesse of bedford . the death of the righteous , that is , of euery beleeuing & repentāt sinner , is a most excellent blessing of god , and brings with it many worthy benefits : which thing i prooue on this manner . i. god both in the beginning and in the continuance of his grace , doth greater things vnto his seruants , then they doe commonly aske or thinke , and because he hath promised ayd & strength vnto thē , therefore in wonderfull wisedome hee casteth vp them this heauie burden of death , that they might make experience what is the exceeding might and power of his grace in their weaknes . ii. iudgement beginnes at gods house : and the righteous are laden with afflictions and temptations in this life , & therfore in this world they haue their deaths and hells , that in death they might not feele the torments of hell and death . iii. when lazarus was dead , christ said : he is not dead but sleepeth : hence it followeth that the christian man can say , my graue is my bed , my death is my sleepe : in death i die not , but onely sleepe . it is thought that of all terrible things death is most terrible : but it is false to them that be in christ , to whome many things happen farre more heauie and bitter then death , iv. death at the first brought forth sinne , but death in the righteous by meanes of christs death , abolisheth sinne , because it is the accomplishment of mortification . and death is so farre from destroying such as are in christ , that there can be no better refuge for them against death : for presently after the death of the body , followes the perfect freedome of the spirit , and the resurrection of the bodie . v. lastly , death is a meanes of a christian mans perfection , as christ in his owne example sheweth , saying , behold i will cast out diuels , and will heale still to day and to morrow , and the third i will be perfected . now this perfection in the members of christ , is nothing else but the blessing of god , the author of peace , sanctifying them throughout , that their whole spirits , and soules , and bodies , may be preserued without blame to the comming of our lord iesus christ. now hauing often thus considered with my selfe of the excellencie of death , i thought good to draw the summe and chiefe heads thereof into this small treatise : the protection and consideration whereof , i commend to your ladiship , desiring you to accept of it and read it at your leisure . if i bee blamed for writing vnto you of death , whereas by the course of nature , you are not yet neere death , salomon wil excuse me , who saith , that wee must remember our creatour in the daies of our youth . thus hoping of your h. good acceptance , i pray god to blesse this my litle labour to your comfort and saluation . septemb. 7. 1595. your h. in the lord , w. perkins . eeclesiastes 7.3 . the day of death is better then the day that one is borne . these words are a rule or precept , laid down by salomon for weightie causes . for in the chapters going before , he sets forth the vanity of all creatures vnder heauen ; & that at large in the very particulars . now men hereupon might take occasion of discontentment in respect of their estate in this life : therefore salomō in great wisdome here takes a new course , & in this chapter begins to lay downe certaine rules of direction and comfort , that men might haue somwhat wherewith to arme themselues against the troubles and the miseries of this life . the first rule is in this third verse , that a good name is better then a pretious ointment : that is , a name gotten and maintained by godly conuersatiō , is a speciall blessing of god , which in the middest of the vanities of this life , ministreth greater matter of reioicing and cōfort to the heart of man , then the most pretious ointment can doe to the outward senses . now some man hauing heard this first rule concerning good name , might obiect & say , that renowne & good report in this life affoardes slender comfort : cōsidering that after it , followes death , which is the miserable end of all men . but this obiection the wise man remooueth by a second rule in the wordes which i haue in hand , saying , that the day of death is better then the day that one is borne . that wee may come to the true & proper sense of this precept or rule , three points are to be cōsidered . first , what is death here mentioned : secondly , how it can be truly said , that the day of death is better then the day of birth : thirdly , in what respect it is better . for the first , death is a depriuation of life as a punishment ordained of god , and imposed on man for his sinne . first , i say , it is a depriuatiō of life , because the very nature of death , is the absence or defect of that life which god vouchsafed man by his creation . i adde further , that death is a punishment , more especially to intimate the nature and qualitie of death ; and to shewe that it was ordained , as a meanes of the execution of gods iustice & iudgment . and that death is a punishment , paul plainely auoucheth , when he saith , that by one man sinne entred into the world , and death by sinne . and againe , that death is the stipend , wages , or allowance of sinne . furthermore , in euery punishment there bee three workers : the ordainer of it , the procurer , and the executioner . the ordainer of this punishment is god in the estate of mans innocency , by a solemne law then made in these very words . in the day that thou eatest thereof , thou shalt die the death , gen. 2.17 . but it may be alleadged to the contrary , that the lord saith by the prophet ezechiel , that hee will not the death of a sinner ; & therefore that hee is no ordainer of death . the answer may easily be made , & that sundry waies . first , the lord speakes not this to all men , or of all men , but to his owne people , the church of the iewes , as appeares by the clause prefixed , sonne of man say vnto the house of israel , &c. againe , the words are not spoken absolutelu , but onely in way of comparisoy , in that of the twaine , he rather wills the conuersion and repentance of a sinner , then his death and destruction . thirdly , the very proper meaning of the words import thus much , that god doth take no delight or pleasure in the death of a sinner , as it is the ruine and destruction of the creature . and yet al this hinders not but that god in a newe regard and consideration , may both will & ordaine death , namely , as it is a due and deserued punishment , tending to the execution of iustice ; in which iustice god is as good as in his mercie . againe , it may be obiected , that if death indeede had beene ordained of god , then adam should haue bin destroied , & that presently vpō his fal . for the very words are thus , whēsoeuer thou shalt eat of the forbidden fruite , thou shalt certenly die . ans. sentences of scripture are either legall or euangelical : the law & the gospell beeing two seuerall and distinct parts of gods word . now this former sentence is legall & must be vnderstood with an exception borrowed from the gospel or the couenāt of grace made with adam , and reuealed to him after his fall . the exception is this : thou shalt certenly die whensoeuer thou eatest the forbidden fruite , except i doe further giue thee a means of deliuerance from death , namely the seede of the woman to bruise the serpents head . secondly it may be answered , that adam and all his posteritie died , and that presently after his fall , in that his bodie was made mortall , and his soule became subiect to the curse of the law . and whereas god would not vtterly destroy adam at the very first , but onely impose on him the beginnings of the first and second death ; he did the same in great wisedome , that in his iustice he might make a way to mercie : which thing could not haue beene if adam had perished . the executioner of this punishmēt is he that doth impose and inflict the same on man , & that also is god himselfe , as he testifieth of himselfe in the prophet esai , i make peace and create euill . nowe euill is of three sorts : naturall , morall , material . natural euill , is the destruction of that order , which god set in euery creature by the creation . moral euill , is the want of that righteousnesse and vertue which the law requires at mans hands ; & that is called sin . material euill , is any matter or thing which in it selfe is a good creature of god , yet so , as by reasō of mans fall , it is hurtful to the health & life of man , as henbane , wolfe-bane , hemlock , & all other poisons are . now this saying of esai must not bee vnderstood of morall euils , but of such as are either materiall or naturall : to the latter of which , death is to be referred , which is the destruction or abolishment of mans nature created . the procurer of death is man not god ; in that man by his sin and disobedience did pull vpon himselfe this punishment . therefore the lord in oseah , o israel , one hath destroyed thee , but in me is thine helpe . against this it may be obiected , that mā was mortall in the estate of innocencie before the fall . answ. the frame and composition of mans body considered in it selfe was mortall , because it was made of water & earth & other elements which are of thēselues alterable and changeable : yet if we respect that grace and blessing which god did vouchsafe mans bodie in his creation , it was vnchangeable and immortall , and so by the same blessing should haue continued , if man had not fallen : and man by his fall depriuing himselfe of this gift and blessing , became euery way mortall . thus it appeares in part what death is : yet for the better clearing of this point , we are to consider the difference of the death of a man and of a beast . the death of a beast is the total and finall abolishment of the whole creature : for the body is resolued to his first matter , and the soule arising of the temperature of the bodie vanisheth to nothing . but in the death of a man it is otherwise . for though the bodie for a time bee resolued to dust , yet must it rise againe in the last iudgement and become immortall : and as for the soule , it subsisteth by it selfe out of the body and is immortall . and this being so , it may be demaūded how the soule can die the second death ? ans. the soule dies , not because it is vtterly abolished , but because it is as though it were not , & it ceaseth to be in respect of righteousnes and fellowship with god. and indeede this is the death of all deaths , when the creature hath subsisting and beeing , and yet for all that , is depriued of al cōfortable fellowship with god. the reason of this difference is , because the soule of man is a spirit or spirituall substance , wheras the soule of a beast is no substance , but a naturall vigour or qualitie , and hath no being in itselfe , without the bodie on which it wholy dependeth . the soule of a man contrariwise being created of nothing & breathed into the bodie , and as well subsisting forth of it as in it . the kindes of death are two , as the kindes of life are ; bodily and spirituall . bodily death is nothing else but the separation of the soule from the body , as bodily life is the conujnction of bodie and soule : and this death is called the first , because in respect of time it goes before the second . spiritual death is the separatiō of the whole man both in body and soule from the gratious fellowshippe of god. of these twaine the first is but an entrance to death , and the second is the accomplishment of it . for as the soule is the life of the body , so god is the life of the soule , and his spirit is the soule of our soules , and the want of fellowship with him , brings nothing but the endles and vnspeakable horrours and pangs of death . againe , spirituall death hath three distinct and seuerall degrees . the first is , when a man that is aliue in respect of temporall life , lies dead in sin . of this degree paul speakes , when hee saith , but shee that liueth in pleasure is dead while shee liueth . and this is the case of all men by nature , who are children of wrath , and dead in sinnes and trespasses . the second degree is in the very end of this life , whē the body is laide in the earth , & the soule descendes to the place of torments . the third degree is in the day of iudgement , when the body and soule meete againe , and goe both to the place of the damned , there to bee tormented for euer and euer . hauing thus found the nature and differences and kindes of death , it is more then manifest , that the text in hand is to be vnderstood , not of the spiritual , but of the bodily death : because it is opposed to the birth or natiuitie of man. the words then must cary this sense : the time of bodily death in which the body and soule of man are seuered asunder , is better then the time in which one is borne and brought into the world . thus much of the first point , now followeth the secōd : & that is , how this can be true which salomon saith : that the day of death is better then the day of birth . i make not this question to call the scriptures into controuersie , which are the truth it selfe , but i doe it for this ende , that we might without wauering be resolued of the truth of this which salomon auoucheth . for there may be sundrie reasons brought to the contrarie . therfore let vs now hādle the question : the reasons , or obiections which may be alleadged to the contrarie , may all bee reduced to sixe heads . the first is taken from the opinion of wise men , who think it the best thing of all , neuer to bee borne , & the next best to die quickly . now if it be the best thing in the world not to bee borne at all , then it is the worst thing that can bee to die after a man is borne . answ. there be two sorts of men ; one that liue and die in their sinnes without repentance ; the other , which vnfainedly repent & beleeue in christ. now this sentence maybe truly auouched of the first : of whome wee may say as christ said of iudas , it had bin good for him that he had neuer bin borne . but the saying applied to the second sort of men is false . for to them that in this life turne to god by repentance , the best thing of all is to bee borne : because their birth is a degree of preparation to happinesse : and the next best is to die quickly : because by death they enter into possessiō of the same their happinesse . for this cause balaam desired to die the death of the righteous : and salomon in this place prefers the day of death before the day of birth , vnderstāding that death which is ioyned with godly life , or the death of the righteous . the second obiection is taken from the testimonies of scripture . death is ths wages of sinne , rom. 6.23 . it is an enemy of christ , 1. cor. 15. and the curse of the lawe . hence it seemes to followe that in and by death , men receiue their wages & paiment for their sinnes : that the day of death is the dolefull day in which the enemie preuailes against vs : that he which dieth is cursed . answ. we must distinguish of death : it must be considered two waies ; first , as it is by it selfe in his own nature : secōdly , as it is altered & changed by christ. now death by it selfe considered , is indeed the wages of sinne , an enemie of christ , & of all his members , & the curse of the law , yea the very suburbs and the gates of hell : yet in the second respect , it is not so . for by the vertue of the death of christ , it ceaseth to be a plague or punishment , and of a curse it is made a blessing , and is become vnto vs a passage or middle-way betweene this life and eternall life , and as it were a litle wicket or doore whereby wee passe out of this world and enter into heauen . and in this respect the saying of salomon is most true . for in the day of birth , men are borne & brought forth into the vale of misery , but afterward when they goe hence hauing death altered vnto thē by the death of christ , they enter into eternall ioy and happinesse with al the saints of god for euer . the third obiection is taken from the exāples of most worthie men , who haue made their prayers against death . as our sauiour christ , who praied on this manner , father , if it bee thy will let this cup passe from mee , yet not my will , but thy will bee done . and dauid praied , returne , o lord , d●liuer my soule , saue me for thy mercies sake : for in death there is no remembrance of thee : in the graue who shall praise thee ? and ezechiah , when the prophet esay bade him set his house in order , and told him that he must die , wept sore , & that in respect of death . now by the examples of these most worthy men , yea by the example of the sonne of god himself , it may seeme that the day of death is the most terrible & doleful day of all . ans. whē our sauiour christ praied thus to his father , he was in his agonie , and he then as our redeemer stood in our roome and stead , to suffer all things that we should haue suffered in our own persons for our sinnes : and therefore hee praied not simply agaīst death , but against the cursed death of the crosse , and he feared not death it selfe , which is the separation of body and soule , but the curse of the lawe which went with death , namely , the vnspeakable wrath and indignation of god. the first death troubled him not , but the first and second ioyned togither . touching dauid , whē he made the sixt psalme , he was not onely sicke in body , but also perplexed with the greatest temptation of all , in that hee wrestled in conscience with the wrath of god , as appeares by the words of the text , where hee saith , lord , rebuke me not in thy wrath . and by this we see that hee praied not simply against death , but against death at that instant whē he was in that grieuous temptation ; for at other times hee had no such feare of death , as hee himselfe testifieth , saying , though i should walke thorough the valley of the shadowe of death , i will feare no euill . therefore he praied against death only as it was ioyned with the apprehēsion of gods wrath . lastly , ezechiah prayed against death , not onely because he desired to liue and doe seruice to god in his kingdome , but vpon a further and more speciall regard ; because when the prophet brought the message of death , hee was without issue , and had none of his owne bodie to succeede him in his kingdome . it will be said , what warrant had ezechiah to pray against death for this cause ? ans. his warrant was good ; for god had made a particular promise to dauid & his posteritie after him , that so long as they feared god , & walked in his commandemēts , they should not want issue to sit vpon the throne of the kingdome after them . now ezechiah at the time of the prophets message , remembring what promise god had made , and how he for his part had kept the cōdition thereof , in that hee had walked before god with an vpright heart , and had done that which was acceptable in his sight ; hee praied against death , not so much because hee feared the danger of it , but because he wanted issue . this praier god accepted and heard , and he added fifteene yeares vnto his daies , & two yeares after gaue him manasses . the fourth obiection is , that those which haue been reputed to be of the better sort of men , oftētimes haue miserable ends : for some end their daies despairing , some rauing and blaspheming , some straungely tormented : it may seeme therefore that the day of death is the day of greatest woe & miserie . to this i answer first of all generally , that we must not iudge of the estate of any man before god by outward things , whether they be blessings or iudgements , whether they fal in life or death . for ( as salomon saith ) all things come like to all : and the same condition is to the iust and the wicked , to the good and to the pure and to the polluted , and to him that sacrificeth and to him that sacrificeth not : as is the good so is the sinner , he that sweareth , as he that feareth an oath ▪ secondly , i answer the particulars which be alleadged on this manner : and first of all touching dispaire , it is true that not only wicked and loose persons despaire in death , but also repentant sinners , who oftentimes in their sickenesse , testifie of themselues that beeing aliue and lying in their beddes , they feele themselues as it were to be in hell , and to apprehend the very pangs and torments thereof . and i doubt not for all this , but that the child of god most deare vnto him , may through the gulfe of desperation attaine to euerlasting happinesse . this appeares by the maner of gods dealing in the matter of our saluation . all the workes of god are done in & by their contraries . in the creation all things were made , not of some thing , but of nothing , cleane contrary to the course of nature . in the worke of redemption , god giues life not by life , but by death : and if we consider aright of christ vpon the crosse , we shall see our paradise out of paradise in the middest of hel . eor out of his owne cursed death doeth he bring vs life and eternall happinesse . likewise in effectuall vocation , when it pleaseth god to conuert and turne men vnto him , he doeth it by the meanes of the gospel preached , which in reason should driue all men from god. for it is as contrarie to the nature of man as fire to water , and light to darknesse : and yet for al this , though it bee thus against the disposition and heart of man , it preuailes with him and turnes him to god. furthermore , whē god will send his owne seruants to heauen , he sends them a contrarie waie , euen by the gates of hell : and when it is his pleasure to make men depend on his fauour and prouidence , hee makes them feele his anger and to bee nothing in themselues , that they may wholly depend vpon , him and bee whatsoeuer they are in him . this point beeing well considered , it is manifest that the childe of god may passe to heauen by the very gulfes of hel . the loue of god is like a sea , into which when a man is cast , hee neither feeles bottome nor sees bank . i conclude therfore that dispaire whether it arise of weakenesse of nature , or of conscience of sinne ; though it fall out about the time of death , cannot preiudice the saluation of them that are effectually called . as for other straunge euents which fall out in death , they are the effects of diseases . rauings and blasphemings arise of the disease of melancholy and of frensies , which often happen at the end of burning feuers , the choller shooting up to the braine . the writhing of the lippes , the turning of the necke , the buckling of the ioints and the whole bodie , proceede of crampes and convulsions , which followe after much euacuatiō . and wheras some in sicknesse are of that strength , that three or foure mē cannot hold thē without bonds , it comes not of witchcraft , and possessions , as people commonly thinke , but of choller in the veines . and wheras some when they are dead , become as black as pitch ( as bonner was ) it may arise by a bruise , or an impostume , or by the blacke iaundise , or by the putrefactiō of the liuer : & it doth not alwaies argue some extraordinarie iudgement of god. nowe these and the like diseases with their simptomes & strange effects , though they shall depriue man of his health , & of the right vse of the parts of his bodie , and of the vse of reason too : yet they can not depriue his soule of eternal life . and all sinnes , procured by violent diseases , and proceeding from repentant sinners , are sins of infirmity : for which , if they know them , and come againe to the vse of reason , they will further repent ; if not , they are pardoned and buried in the death of christ. and we ought not so much to stand vpon the strāgenesse of any mans end , when we know the goodnesse of his life : for wee must iudge a man not by his death , but by his life . and if this be true , that strange diseases , and thereupon strange behauiours in death , may befal the best man that is : wee must learne to reforme our iudgements of such as lie at the point of death . the common opiniō is , that if a man lie quietly and goe away like a lambe ( which in some diseases , as consumptions and such like , any man may do ) then he goes straight to heauē : but if the violēce of the disease stirre vp impatience , and cause in the partie franticke behauiours , then men vse to say , there is a iudgement of god seruing either to discouer an hypocrite , or to plague a wicked man. but the truth is otherwise ; for indeed a mā may die like a lamb , and yet goe to hell : and one dying in exceeding torments and strange behauiours of the body may go to heauē : & by the outward conditiō of any mā ▪ either in life or death , we are not to iudge of his estate before god. the fourth obiection is this : whē a man is most nere death , then the diuell is most busie in temptatiō : & the more men are assaulted by satan , the more dāgerous and troublesome is their case . and therfore it may seeme that the day of death is the worst day of all . answ. the condition of gods childrē in earth is twofold . some are not tempted , & some are . some i say are not tempted , as simeon , who when he had seen christ , brake forth and saide , lord , now lettest thou thy seruant depart in peace , &c. fore-signifying no doubt , that hee should end his daies in all maner of peace . as for them which are tēpted , though their case bee very troublesome and perplexed , yet their saluation is not further off , by reasō of the violence & extremity of temptation . for god is then present by the vnspeakable comfort of his spirit , & when wee are most weake , he is most strong in vs ; because his manner is to shewe his power in weakenes . and for this cause , euen in the time of death the diuell receiues the greatest foyle , when he lookes for the greatest victorie . the sixt obiection is this . violent & sudden death is a grieuous curse , & of all euills which befal man in this life , none is so terrible : therefore it may seeme that the day of sudden death is most miserable . ans. it is true indeede that sudden death is a curse & grieuous iudgement of god , and therefore not without cause feared of mē in the world : yet all things considered , wee ought more to be afraid of an impenitent and euil life , then of sudden death . for though it be euill , as death it selfe in his own nature is ; yet we must not think it to be simply euil : because it is not euill to al men , nor in all respects euill . i say it is not euill to all men , considering that no kinde of death is euill or a curse vnto them that are in christ , who are freed from the whole curse of the law . and therefore the holy ghost saith , blessed are they that die in the lord : for they rest from their labours : whereby is signified that they which depart this life , being members of christ , enter into euerlasting happines ; of what death so euer they die , yea though it be sudden death . againe i say , that sudden death is not euill in all respects ; for it is not euill , because it is sudden , but because it commonly takes men vnprepared , and by that means makes the day of death a blacke day , and as it were a very speedie downe-fall to the gulfe of hell . otherwise if a man be readie & prepared to die , sudden death is in effect no death , but a quicke and speedie entrance to eternal life . these obiections being thus answered , it appeares to bee a manifest truth which salomon saith , that the day of death is better indeede then the day of birth . now i come to the third point , in which the reasons & respects are to be considered that make the day of death to surpasse the day of mans birth : & they may al be reduced to this one , namely , that the birth day is an entrance into al woe and miserie ; whereas the day of death ioyned with godly and reformed life , is an entrance or degree to eternal life . which i make manifest thus : eternall life hath three degrees : one in this life , when a man can truely say that hee liues not , but that christ liues in him : and this al men can say that repent and belieue , and are iustified & sanctified , & haue peace of conscience , with other gifts of gods spirit , which are the earnest of their saluation . the second degree is the ende of this life , when the bodie goes to the earth , & the soule is carried by the angels into heauē : the third is in the end of the world at the last iudgement , whē body & soule reunited , do ioyntly enter into eternal happines in heauē . now of these three degrees , death it selfe being ioyned with the feare of god , is the second : which also containeth in it two worthie steps to life . the first , is a freedome from all miseries which haue their ende in death . for though men in this life are subiect to manifold dangers by sea and land , as also to sundry aches , paines , aad diseases , as feauers , and consumptions , &c. yet when death comes there is an end of al. again , so long as men liue in this world , whatsoeuer they be , they doe in some part lie in bondage vnder originall corruption and the remnants thereof , which are doubtings of gods prouidence , vnbeliefe , pride of heart , ignorance , couetousnes , ambition , enuy , hatred , lust , and such like sinnes , which bring forth fruits vnto death . and to bee in subiection to sin on this manner , is a misery of al miseries . therfore paul whē he was tempted vnto sinne by his corruptiō , cals the very tēptation the buffets of satan , and as it were a pricke or thorne wounding his flesh , and paining him at the very heart . againe , in an other place wearied with his owne corruptions , he cōplaines that he is sold vnder sinne , and he cries out , ô miserable man that i am , who shall deliuer me from this body of death ? dauid saith , that his eies gushed out with riuers of teares when other men sinned against god : how much more then was he grieued for the sinnes wherewith he himselfe was ouertaken in this life ? and indeede it is a very hell for a man that hath but a sparke of grace , to be exercised , turmoyled , and tempted with the inborne corruptions and rebellions of his owne heart : and if a man would deuise a torment for such as feare god and desire to walke in newnes of life , he can not deuise a greater then this . for this cause blessed is the day of death which brings with it a freedome from all sinne whatsoeuer . for when we die , the corruption of nature is quite abolished , & sanctification is accomplished . lastly , it is a great miserie that the people of god are constrained in this world to liue & conuerse in the companie of the wicked ; as sheepe are mingled with goats which strike them , annoy their pasture ; and muddie their water . hereupon dauid cried out . woe is me that i remaine in meshech , and dwell in the tents of kedar . when elias saw that ahab and iesabel had planted idolatrie in israel , and that they sought his life also , he went apart into the wildernesse and desired to die . but this misery also is ended in the day of death , in as much as death is as it were the hand of god to sort and single out those that be the seruants of god from all vngodly men in this most wretched world . furthermore , this exceeding benefite comes by death , that it doth not only abolish the miseries which presently are vpō vs , but also preuēt those which are to come . the righteous ( saith the prophet esay ) perisheth , and no man considereth it in his heart , and mercifull men are taken away , and no man vnderstandeth that the righteous is taken away from the euill to come . example of this we haue in iosias . because ( saith the lord ) thine heart did melt , and thou hast humbled thy selfe before the lord , when thou heardest what i spake against this place , &c. beholde therefore i will gather thee to thy fathers , and thou shalt be put in thy graue in peace , and thine eyes shall not see all the euill which i will bring vpon this place . and paul saith , that among the corinthians some were a sleepe , that is , dead that they might not bee condemned with the world . thus much of freedome from miserie , which is the first benefit that comes by death , & the first steppe to life : now followes the second , which is , that death giues an entrance to the soule , that it may come into the presence of the euerliuing god , of christ , and of all the angels and saints in heauen . the worthinesse of this benefite makes the death of the righteous to bee no death , but rather a blessing to bee wished of all men . the consideration of this made paul to say , i desire to be dissolued : but what is the cause of this desire ? that followes in the next words , namely that by his dissolution he might come to be with christ. whē the queene of sheba saw all salomons wisdome , & the house that he had built , and the meat of his table , and the sitting of his seruants , & the order of his ministers , and their apparel , &c. she said , happie are thy men , happy are these thy seruants which stand euer before thee and heare thy wisdome : much more then may wee say , that they are ten thousand fold happie which stand not in the presence of an earthly king , but before the king of kings , the lord of heauen and earth ; and at his right hand inioy pleasures for euermore . moses hath bin renowned in all ages for this , that god vouchsafed him but so much fauour as to see his hinder parts at his request ; ô then , what happines is this to see the glory and maiestie of god face to face , and to haue eternall fellowship with god our father , christ our redeemer , and the holy ghost our comforter , and to liue with the blessed saints & angels in heauen for euer . thus now the third point is manifest , namely , in what respects death is more excellent thē life . it may be , here the mind of mā vnsatisfied wil yet further reply & say , that howsoeuer in death the soules of men enter into heauen , yet their bodies , though they haue bin tenderly kept for meat , drink , & apparel ; and haue slept many a night in beds of doune , must lie in dark & loathsome graues , & there be wasted & cōsumed with worms . ans. all this is true indeede , but all is nothing : if so be it we will but cōsider aright of our graues as we ought . we must not iudge of our graues , as they appeare to the bodily eye , but we must looke vpon them by the eye of faith , and consider them as they are altered and changed by the death and burial of christ , who hauing vanquished death vpon the crosse , pursued him afterward to his owne wen , and foyled him there , & depriued him of his power : and by this means christ in his owne death hath buried our death , and by the vertue of his buriall , as with sweete incense , hath sweetened and perfumed our graues , and made thē of stinking & loathsome cabbines , to become princely pallaces , and beddes of most sweete & happie rest , farre more excellent then beddes of doune . and though the body rot in the graue , or be eatē of worms , or of fishes in the sea , or burnt to ashes , yet that will not be vnto vs a matter of discomfort , if we do well consider the ground of all grace , namely our coniunction with christ. it is indeede a spirituall , and yet a most reall coniunction . and we must not imagine that our soules alone are ioyned to the body or soule of christ , but the whole person of man both in body and soule is ioyned and vnited to whole christ. and when we are once ioyned to christ in this mortall life by the bond of the spirit , we shall remaine & continue eternally ioyned with him : and this vniō once truly made , shal neuer be dissolued . hence it followes , that although the body bee seuered from the soule in death , yet neither body nor soule are seuered from christ , but the very bodie rotting in the graue , drowned in the sea , burned to ashes , abides still vnited to him , and is as truely a member of christ thē , as before . this point we must remember as the foundation of all our comfort , and hold it for euer as a truth . for looke what was the condition of christ in death , the same or the like is the conditiō of all his members . now the condition of christ was this , though his bodie and soule were seuered each from other , as far as heauen & the graue , yet neither of them were seuered from the godhead of the sone , but both did in death subsist in his persō . and therefore though our bodies and soules bee pulled asunder by natural or violent death , yet neither of them , no not the body it selfe shall be seuered & disioyned from christ. it wil be alleadged , that if the body were then vnited to christ , it should liue and bee quickened in the graue . ans. not so : when a mans arme or legge is taken with the dead palsy , it receiues litle or no heat , life , sense , or motion from the body : and yet notwithstanding it remaines still a member of the bodie , because the flesh & the bone of it remaine ioyned to the flesh and the bone of the body : euen so may the body remaine a member of christ , though for some space of time it receiue neither sense nor motion nor life from the soule or from the spirit of christ. furthermore we must remēber that by the vertue of this cōiunction , shal the dead body , be it rotten , burned , deuoured , or howsoeuer cōsumed , at the day of iudgment rise to eternall glory . in the winter season trees remaine without fruite or leaues , and being beaten with winde & weather appeare to the eie as if they were rotten trees ; yet when the spring-time comes againe , they bring forth as before , buds and blossomes , leaues and fruit : the reason is because the bodie , graines , & armes of the tree are al ioyned to the root , where lies the sap in the winter season , and whence by means of this coniūction it is deriued to al the parts of the tree in the spring-time : euen so the bodies of men haue their winter also , in which they are turned to dust , & so remaine for the space of many thousand yeares , yet in the day of iudgement by means of that mistical coniunction with christ , shall diuine and quickening vertue streame thence to al the bodies of the elect to cause thē to liue againe , and that to life eternall . but some will say , that the wicked also rise again . ans. they do so indeede , but not by the same cause , for they rise by the power of christ as he is a iudge to cōdemn thē : wheras the godly rise againe by the vertue of christs resurrection , whereof they are partakers by meanes of that blessed and indissoluble coniūction which they haue with christ. and the bodies of the elect though they cōsume neuer so much in the graue , yet are they still in gods fauour and in the couenat of grace : to which , because they haue right beeing dead they shall not remaine so for euer , but shal rise to glory at the last iudgement . therefore the rotting of the bodie is nothing in respect , and the death of the body no death . and therfore also death in the old & new testament is made but a sleep , & the graue a bed , wherof the like was neuer seene ; wherein a man may rest , nothing at al troubled with dreames or fantasies , and whence hee shall rise no more subiect to weakenes or sickenes , but presently be translated to eternal glory . by this thē which hath beene said , it appeares that the death of the righteous is a second degree to euerlasting happinesse . now then considering our coniunction with christ is the foundation of all our ioy & cōfort in life and death , wee are in the feare of god to learne this one lessō , namely , that while we haue time in this world , we must labour to be vnited vnto christ that we maybe bone of his bone and flesh of his flesh . this very point is as it were a flaggon of wine to reuiue our soules when they be in a swowne at any instant . and that we may be assured that we are certainly ioyned to christ , we must shew our selues to be members of his misticall body by the daily fruites of righteousnes and true repentance . and being once certainly assured in conscience of our beeing in christ , let death come when it wil , & let it cruelly part asunder both body & soule , yet shall they both remaine in the couenant ; and by meanes thereof be reunited and taken vp to life eternall . whereas on the contrary , if men be out of the couenant and die out of christ , their soules goe to hell , and their bodies rot for a time in the graue , but afterward they rise to endlesse perdition . wherefore i say againe and againe , labour that your consciences by the holy ghost may testifie that ye are liuing stones in the temple of god , & branches bearing fruite in the true vine : & then ye shall feele by experience , that the pangs of death shall be a further degree of happinesse then euer ye found in your liues , euen then when ye are gasping and panting for breath . thus much of the meaning of the text , now followes the vses , & they are manifold . the first & principall is this : in that salomon preferres the day of death before the day of birth ; he doth therein giue vs to vnderstand , that there is a direct & certain way wherby a man may die well ; and if it had beene otherwise , he could not haue said that the day of death is better . and wheras he auoucheth this , he shewes withal that there is an infallible way whereby a man may make a blessed end . therefore let vs now come to search out this way ; the knowledge and true vnderstanding wherof must not be fetched from the writings of men , but from the word of god , who hath the power of life and death in his owne hand . now that a man may die well , gods word requires 2. things : a preparation before death , and a right behauiour and disposition in death . the preparation vnto death , is an action of a repentant sinner , whereby he makes himself fit and ready to die , and it is a dutie very necessary , to which we are bound by gods commādement . for there bee sundrie places of scripture which doe straightly inioyn vs to watch & pray , & to make our selues readie euery way against the secōd comming of christ to iudgement . now the same places doe withall bind vs to make preparation against death , at which time god comes to iudgement vnto vs particularly , againe , look as death leaueth a man , so shall the last iudgement finde him , and so shall hee abide eternally : there may bee changes & conuersions from euill to good in this life , but after death there is no change at all . therefore a preparation to death can in no wise be omitted of him that desires to make an happie & blessed end . this preparation is twofold : generall , & particular . generall preparation is that whereby a man prepares himselfe to die through the whole course of his life . a duty most needefull that must in no wise be omitted . the reasons are these : first of all death which is certaine is most vncertaine . i say it is certain , because no man can eschew death . and it is vncerten 3. waies : first , in regard of time : for no man knoweth when hee shall die : secondly , in regard of place : for no man knowes where he shall die , whether in his bedde or in the field , whether by sea or by land : thirdly , in respect of the kind of death ; for no mā knows whether he shal dy of a lingring or sudden , of a violent or naturall death . hence it follows , that men should euery day prepare themselues to death . indeede if wee could know when , where , and how we should die , the case were otherwise , but seeing wee know none of these : it stands vs in hand to looke about vs. a second reason seruing further to perswade vs , is this : the most daungerous thing of all in this world is , to neglect all preparation . to make this point more manifest , i will vse this comparison : a certaine man pursued by an vnicorne , in his flight fals into a dungeon , & in his fall takes hold and hangs by the arme of a tree : now as hee thus hangs looking downeward , he sees two wormes gnawing at the root of the tree , and as he looks vpward he sees an hiue of most sweet hony , wherupō he climes vp vnto it , and sitting by it he feeds theron . in the meane season while he is thus sitting , the two wormes gnaw in pieces the root of the tree : which don , tree and man & all fal into the bottome of the dungeon . now this vnicorn is death : the man that flieth is euery one of vs , and euery liuing man : the pit ouer which he hangeth , is hell : the arme of the tree is life it self : the two wormes are day and night , the continuance whereof is the whole life of man : the hiue of honie is the pleasures , and profits , and honours of this world , to which when men wholly giue thēselues not considering their ends , til the tree root , that is , this temporall life be cut off : which beeing once done , they plunge thēselues quite into the gulfe of hell . by this we see , that there is good cause that men should not deferre their preparation till the time of sicknes , but rather euery day make themselues readie against the day of death . but some will say , it shall suffice if i prepare my selfe to pray when i begin to be sicke . answ. these men greatly deceiue thēselues ; for the time thē is most vnfit to begin a preparation , because all the senses & powers of the body are occupied about the pains and troubles of the disease : and the sicke party is exercised partly in conference with the physitian , partly with the minister about his soules health and matters of conscience , and partly with friends that come to visit . therfore there must some preparation goe before in the time of health , when the whole man with all the powers of body and soule are at liberty . again , there be some others which imagine and say , that a man may repent when he wil , euen in the time of death : and that such repentance is sufficiēt . ans. it is false which they say ; for it is not in the power of man to repēt when he himselfe will ; when god will , he may . it is not in him that willeth or runneth , but in god that hath mercy . and christ saith that many shal seek to enter into heauen , and shal not be able . but why so ? because they seeke when it is too late , namly , when the time of grace is past . therefore it is exceeding follie for men so much as once to dream that they may haue repentance at cōmand : nay it is a iust iudgement that they should be condemned of god in death , that did cōdemne god in their life : and that they should quite be forgotten of god in sicknesse , and did forget god in their health . again i answer , that this late repētance is seldome or neuer true repentance . it is sicke like the party himselfe , cōmonly languishing and dying together with him . repentance should be voluntary ( as all obedience to god ought ) but repētance taken vp in sicknes , is vsually constrained & extorted by the feare of hell , & other iudgements of god : for crosses , afflictions , and sicknes wil cause the grosses● hypocrite that euer was to stoope and buckle vnder the hand of god , and to dissemble faith and repentance and euery grace of god , as though he had them as fully as any of the true seruants of god : wheras indeed he wants thē altogether . wherfore such repentance commonly is but counterfeit . for in true & sound repentance men must forsake their sinnes ; but in this the sinne forsakes the man ; who leaues all his euill waies onely vpon this that he is constrained to leaue the world . wherefore it is a thing greatly to be wished , that men would repent & prepare themselues to die in the time of health before the day of death or sicknesse come . lastly , it is alleadged that one of the theeues repented vpon the crosse . ans. the thiefe was called after the eleuenth houre at the point of the twelfth , when he was now dying and drawing on : therefore his conuersion was altogether miraculous and extraordinarie : and there was a speciall reasō why christ would haue him to be called then , that while he was in suffering he might shew forth the vertue of his passion ; that all which saw the one , might also acknowledge the other . now it is not good for men to make an ordinarie rule of an extraordinarie example . thus then this point beeing manifest , that a generall preparation must be made , let vs now see in what manner it must be done . and for the right doing of it , fiue duties must be practised in the course of our liues , the first is the meditation of death in the life time , for the life of a christian is nothing els but a meditatiō of death . a notable practise hereof we haue in the example of ioseph of arimathea , who made his tombe in his life time in the middest of his garden : no doubt for this ende , to put himself in mind of death and that in the midst of his delight and pleasures . heathen philosophers that neuer knew christ , had many excellent meditations of death , though not comfortable in regard of life euerlasting . now wee that haue knowne and beleeued in christ , must goe beyond them in this point , considering with our selues such things as they neuer thought of , namely , the cause of death , our sinne : the remedie thereof , the cursed death of christ , cursed i say in regard of the kinde of death and punishment laid vpon him , but blessed in regard of vs. thirdly , we must often meditate of the presence of death , which wee doe , when by gods grace we make an account of euery present day as if it were the day of our death , & reckon with our selues when we goe to bed as though we should neuer rise againe , and when we rise , as though wee should neuer lie downe againe . this meditation of death is of speciall vse , and brings forth many fruits in the life of man. and first of al , it serues to humble vs vnder the hand of god. example we haue of abraham , who said , behold , i haue begunne now to speake to my lord , and i am but dust and ashes . marke here , how the consideration of his mortality made him to abase & cast downe himselfe in the sight of god : and thus if we could reckon of euery day as of the last day , it would pull down our peacocks feathers , and make vs with iob to abhorre our selues in dust and ashes . secondly , this meditation is a meanes to further repentance . when ionas came to niniuie & cried , yet fourty daies and niniue shall bee destroyed , the whole citie repented in sackecloath and ashes . when elias came to ahab and tolde him that the dogges should eate iesabel by the wall of iesreel , & him also of ahabs stocke that died in the citie , &c. it made him to humble himself so , as the lord saith to elias , seest thou how ahab is humbled before me . now if the remēbrance of death was of such force in him that was but an hypocrite , how excellent a meanes of grace will it be in them that truely repent ? thirdly , this meditatiō seems to stirre vp contentation in euery estate and condition of life that shall befall vs. righteous iob in the midst of his afflictions , comforts himself with this consideration . naked ( saith he ) cam i forth of my mothers wombe , and naked shall i returne againe , &c , blessed bee the name of the lord. and surely the often meditation of this , that a man of al his aboundance can carrie nothing with him but either a coffin or a winding sheete or both , should bee a forcible meanes to represse the vnsatiable desire of riches & the loue of this world . thus we see what an effectuall meanes this meditation is to encrease and further the grace of god in the hearts of men . now i commend this first duty to your christian considerations , desiring the practice of it in your liues ; which practise that it may take place , two things must be performed . 1. labour to plucke out of your hearts a wicked & erroneous imagination , whereby euery man naturally blesseth himselfe and thinkes highly of himselfe : and though he had one foote in the graue yet he perswades himselfe that he shall not die yet . there is no man almost so olde but by the corruptiō of his hart he thinks that he shall liue one yeare longer . cruell & vnmerciful death makes league with no man : and yet the prophet esai saith , that the wicked man makes a league with death : how can this bee ? there is no league made indeed , but onely in the wicked imaginatiō of man , who falsly thinkes that death will not come neere him , though al the world should be destroied . see an example in the parable of the rich mā , that hauing stored vp abundance of wealth for many years , said vnto his own soule , soule , thou hast much goods laid vp for many yeres , liue at ease , eate , drinke , and take thy pastime : wheras his soule was fetched away presētly . and seeing this natural corruption is in euery mans hart , we must daily fight against it , and labour by al might & maine that it take no place in vs : for so long as it shall preuaile , we shall be vtterly vnfit to make any preparation to death . we ought rather to indeauour to attaine to the mind and meditation of s. hierome , who testifieth of himself on this manner , whether i wake , or sleepe , or whatsoeuer i doe , me thinkes i heare the sound of the trumpet , rise ye dead and come to iudgement . the second thing which we are to practise , that wee may come to a serious meditation of our owne ends , is , to make praier vnto god that we might bee inabled to resolue our selues of death continually . thus dauid praied , lord make me to knowe mine ende , and the measure of my daies , let mee knowe how long i haue to liue , and moses , lord teach me to number my daies , that i may apply mine heart vnto wisedom . it may be said , what need mē pray to god that they may be able to number their daies ? can not they of themselues reckon a fewe yeares and daies , that are able by arte to measure the globe of the earth , and the spheres of heauen , & the quantities of the starres , with their longitudes , latitudes , altitudes , motions , & distances from the earth ? no verily : for howesoeuer by a generall speculation we thinke something of our ends , yet vnlesse the spirit of god be our schoole-master to teach vs our dutie , wee shall neuer bee able soundly to resolue our selues of the presence and speedinesse of death . and therfore let vs pray with dauid and moses that god would inlighten our minds with knowledge , and fil our hearts with his grace that we might rightly consider of death , and esteeme of euery day an houre as it were the day and houre of death . the second dutie in this generall preparation is , that euery man must daily indeauour to take away from his owne death the power and strength thereof . and i pray you marke this point . the philistims sawe by experience that sampson was of great strength , & therfore they vsed meanes to knowe in what part of his bodie it lay : & when they found it to be in the haire of his head , they ceased not vntil it was cut off . in like manner the time wil come whē we must encoūter hand to hand with tyranous and cruel death : the best therefore is , before-hand now while wee haue time to search where the strēgth of death lies , which beeing once knowne , we must with speed cut off his sāpsons lockes , and bereaue him of his power , disarme him , & make him altogether vnable to preuaile against vs. now to find out this matter , we neede not to vse the councel of any dalilah ; for wee haue the word of god which teacheth vs plaīly where the strength of death consists , namly in our sins , as paul saith , the sting of death is sinne . well then , we knowing certenly that the power and force of euery mans partirular death lies in his owne sinnes , must spend our time and studie in vsing good meanes that our sinnes may be remooued and pardoned . and therefore we must daily inure our selues in the practise of two duties . one is to humble our selues for al our sins past , partly cōfessing thē against our selues , partly in praier crying to heauē for the pardon of them . the other is for time to come to turn vnto god , and to carrie a purpose , resolution , & indeauour in all things to reforme both hart & life according to gods word . these are the very principall & proper duties , wherby the power of death is much rebated , & he is made of a mighty & bloody enemie so far forth friendly and tractable , that we may with comfort incounter with him & preuaile too . therefore i commend these duties to your christian considerations , & carefull practise , desiring that ye would spend your daies euer hereafter in doing of them . if a man were to deale with a mighty dragon or serpent hand to hand , in such wise as he must either kill or be killed , the best thing were to bereaue him of his sting , or of that part of the body where his poison lies : now death it selfe is a serpent , dragon , or scorpion , & sinne is the sting and poison whereby he wounds & kils vs. wherefore without any more delay , see that ye pull out his sting : the practise of the foresaid duties is as it were a fit & worthy instrument to do the deed . hast thou beene a person ignorant of gods will , a contemner of his word and worship , a blasphemer of his name , a breaker of his sabbaths , disobedient to parents and magistrates , a murderer , a fornicatour , a rayler , a slanderer , a couetous persō , &c. reforme these thy sinnes and all other like to them , pull thē out by the rootes from thy heart , & cast them off . so many sinnes as be in thee , so many stings of death be also in thee to wound thy soule to eternal death : therfore let no one sin remaine for which thou hast not humbled thy selfe and repented seriously . when death hurts any man , it takes the weapons whereby he is hurt , from his owne hand . it cannot do vs the least hurt but by the force of our owne sins . wherefore i say againe , and againe , lay this point to your hearts , & spend your strength , life , and health , that ye may before ye die , abolish the strength of death . a man may put a serpent in his bosome when the sting is out : & we may let death creepe into our bosomes , and gripe vs with his legs , and stab vs at the heart , so long as he brings not his venime and poison with him . and because the former duties are so necessary , as none can be more , i wil vse some reasons yet furder to inforce thē . whatsoeuer a man would doe when he is dying , the same he ought to doe euery day while he is liuing : now the most notorious and wicked person that euer was , when he is dying will pray and desire others to pray for him , & promise amendment of life , protesting that if he might liue , he would become a practitioner in all the good duties of faith , repentance , & reformation of life . oh therfore be careful to do this euery day . again , the saying is true , he that would liue when he is dead , must die while he is aliue , namely , to his sins . wouldest thou then liue eternally ? sue to heauen for thy pardon , and see that now in thy life-time thou die to thine own sinnes . lastly , wicked balaam would faine die the death of the righteous : but alas , it was to small purpose : for he would by no means liue the life of the righteous . for his cōtinual purpose and meaning was to follow his olde waies in sorceries & couetousnesse . now the life of a righteous man standes in the humbling of himself for his sinnes past , and in a carefull reformatiō of life to come . wouldest thou then die the death of the righteous ? then looke vnto it , that thy life be the life of the righteous : if ye will needes liue the life of the vnrighteous , yee must looke to die the death of the vnrighteous . remēber this , and content not your selues to heare the word , but be doers of it : for ye learn no more indeed , what measure of knowledge soeuer ye haue , then ye practice . the third dutie in our generall preparation , is in this life to enter into the first degree of life eternal . for as i haue said , there be three degrees of life euerlasting , and the first of them is in this present life : for hee that would liue in eternall happines for euer , must beginne in this world to rise out of the graue of his owne sinnes , in which by nature he lies buried , and liue in newnesse of life , as it is said in the reuelation , he that will escape the second death , must be made partaker of the first resurrection . and paul saith to the colossians , that they were in this life deliuered from the power of darkenesse , and translated into the kingdom of christ. and christ saith to the church of the iews , the kingdome of heauen is amongst you . now this first degree of life is , when a man can say with paul i liue not , but christ liues in me : that is , i finde partly by the testimonie of my sanctified conscience , and partly by experirience , that christ my redeemer by his spirit guideth and gouerneth my thoughts , will , affections , and all the powers of bodie & soule , according to the blessed direction of his holy will. now that we may bee able truely to say this , we must haue three gifts and graces of god , wherein especially this first degree of life consists . the first is sauing knowledge , whereby wee do truly resolue our selues that god the father of christ is our father , christ his sonne our redeemer , & the holy ghost our cōforter . that this knowledge is one part of life eternall , it appeares by the saying of christ in iohn . this is life eternall , that is , the beginning and entrance to life eternall , to knowe thee the onely god and whome thou hast sent iesus christ. the second grace , is peace of conscience which passeth al vnderstanding : and therefore paul saith ; that the kingdome of heauen is righteousnesse , peace of conscience , and ioy in the holy ghost . the horrour of a guiltie conscience is the beginning of death & destruction : therefore peace of consciēce deriued frō the death of christ , is life and happinesse . the third is the regimēt of the spirit , whereby the heart and life of mā is ordered according to the word of god. for paul saith , that they that are the children of god are led by the spirit of christ. now seeing this is so , that if we would liue eternally , we must begin to liue that blessed and eternall life before wee die ; here we must be carefull to reforme two common errours . the first is , that a mā enters into eternall life when he dies and not before ; which is a flatte vntrueth . our sauiour christ said to zacheus , this day is saluation come to thy house : giuing vs to vnderstand , that a man thē begins to be saued , when god doth effectually call him by the ministery of his gospel . whosoeuer then will be saued when he is dying & dead , must begin to be saued while he is now liuing . his saluation must beginne in this life , that would come to saluation after this life : verily , verily , saith christ , he that heareth my word , and beleeueth in him that sent me , hath eternall life , namely , in this present life . the second error is , that howsoeuer a man liue , if when he is dying he can lift vp his his eies , & say , lord haue mercie vpon me , he is certainely saued . behold a very fond & foolish conceit , that deceiues many a mā . it is al one as if an arrand thiefe should thus reason with himselfe , and say , i will spend my daies in robbing and stealing , i feare neither arraignment nor execution . for at the very time whē i am to be turned off from the ladder , if i doe but call vpon the iudge i know i shall haue my pardon . behold a most daungerous and desperate course : and the very ●ame is the practise of carelesse men in the matter of their saluation . for a man may die with lord haue mercy in his mouth , & perish eternally ; except in this world he enter into the first degree of eternall life . for not euery one that saith lord , lord , shall enter into heauen but he that doth the will of the father which is in heauen . the fourth dutie is to exercise and inure our selues in dying by little and little so long as we liue here vpon earth , before we come to die indeede . and as mē that are appointed to run a race , exercise themselues before in running , that they may get the victory ; so should we begin to die now while wee are liuing , that we might dywel in the end . but some may say , how should this be done ? paul giues vs direction in his own example , when he saith , by the reioycing which i haue in christ , i die daily . and he died daily not onely because he was often in danger of death by reasō of his calling ; but also because in all his dangers & troubles , hee inured himselfe to die . for when men doe make the right vse of their afflictiōs , whether they be in bodie or minde or both , and doe with all their might indeauour to beare them patiently ; humbling themselues as vnder the correction of god , then they begin to die wel . and to doe this indeede is ro take an excellent course . he that would mortifie his greatest sins , must begin to do it with small sinnes ; which , when they are once reformed , a mā shal be able more easily to ouercome his master-sins . so likewise he that would be able to beare the crosse of all crosses , namely , death it selfe ; must first of all learne to beare smal crosses , as sicknesses in bodie . and troubles in minde , with losses of goods and of friends , and of good name : which i may fitly tearme little deaths , & the beginnings of death it selfe : and we must first of all acquaint our selues with these litle deaths , before we can be able to beare the great death of all . again , the afflictions and calamities of this life are as it were the harbingers and puruiers of death : and we are first to learne how to entertaine these messengers , that when death the lord himselfe shall come , wee may in better manner entertaine him . this point bilney the martyr well cōsidered , who oftentimes before he was burned , put his finger into the flame of the candle , not onely to make trial of his abilitie in suffering , but also to arme and strengthen himself against greater tormēts in death . thus ye see the fourth duty , which ye must in any wise learne and remember , because we cannot be able to beare the pangs of death well , vnles we be first well schooled and nurtured by sundrie trialls in this life . the fifth and last dutie is set downe by salomon , all that thine hand shall finde to doe , doe it with all thy power . and marke the reason . for there is neither worke , nor inuention , nor knowledge , nor wisedome in the graue whither thou goest . to the same purpose paul saith , doe good to all men while ye haue time . therfore if any man be able to doe any good seruice either to gods church , or to the common-wealth , or to any priuate man , let him doe it with all speede & with all his might , lest death it selfe preuent him . he that hath care thus to spend his daies , shal with much comfort and peace of conscience end his life . thus much of generall preparation . now followeth the particular , which is in the time of sicknes . and here first of all i will shew what is the doctrine of the papists , and then afterward the truth . by the popish order and practise , when a man is about to die , he is enioyned three things . first , to make sacramentall confession , specially if it be in any mortall sinne ; secondly to receiue the eucharist ; thirdly to require his annoyling that is , the sacrament ( as they call it ) of extreame vnction . sacramentall confession , they tearme a rehearsal or enumeration of all mans sinnes to a priest , that he may receiue absolution . but against this kind of confession , sundry reasons may be alleadged . first of all , it hath no warrant either by commandemēt or example in the whole word of god. they say yes : and they indeauour to prooue it thus : he which lies in any mortall sinne , is by gods law bound to doe penance and to seeke reconciliation with god : now the necessary means after baptisme to obtaine reconciliatiō , is confession of all our sins to a priest , because christ hath appointed priests to be iudges vpon earth , with such measure of authority , that no man falling after baptisme can without their sentēce and determination be reconciled ; and they can not rightly iudge , vnlesse they know all a mans sinnes : therefore all that fal after baptisme are bound by gods word to open all their sins to the priest . ans. it is false which they say that priests are iudges , hauing power to examine and take knowledge of mens sinnes , and iurisdiction whereby they can properly absolue & pardon or retaine thē . for gods word hath giuen no more to man , but a ministerie of reconciliation , whereby in the name of god , and according to his word , he doth preach , declare , and pronounce , that god doth pardon or not pardon his sins . againe , pardon may truly be pronounced , & right iudgement of the estate of any man , without a particular rehearsall of all his sinnes . for he which soundly & truly repents of one or some fewe sinnes , repents of all . secondly , this confession is ouerturned by the practise of the prophets & apostles , who not onely absolued particular persons , but also whole churches without exaction of an auricular confession . when nathan the prophet had rebuked dauid for his two great & horrible crimes , dauid touched with remors said , i haue sinned , & nathā presētly without further examinatiō declared vnto him in the name of god that his sins were forgiuen him . thirdly , it can not be prooued by any good & sufficient proofes , that this confession was vsed in the church of god til after fiue or sixe hundred yeares were expired . for the confession which was then in vse , was either publike before the church , or the opening of a publike fault to some priuate person in secret . therfore to vrge sicke men vnto it lying at the point of death , is to lay more burdens on thē , then euer god appointed . and whereas they make it a necessarie thing to receiue the eucharist in the time of sicknes toward death , and that priuatly of the sicke partie alone , they haue no warrant for their practise and opinion . for in the want of the sacrament there is no danger , but in the contempt : and the very contempt it self is a sin which may be pardoned , if wee repent . and there is no reason why wee should thinke that sicke men should be depriued of the cōfort of the lords supper , if they receiue it not in death , because the fruit and efficacie of the sacrament once receiued , is not to be restrained to the time of receiuing , but it extends it self to the whole time of mans life afterward . againe , the supper of the lord is no priuate action , but meerely ecclesiasticall : and therfore to be celebrated in the meeting & assembly of gods people ; as our sauiour christ prescribeth , when hee saith , , do ye this : and paul in saying , when ye come together . but it is alleadged that the israelites did eat the pascal lamb in their houses whē they were in egypt . ans. the israelites had then no libertie to make any publicke meeting for that end : and god commanded that the paschall lamb should be eaten in al the houses of the israelites at one & the same instant : & that in effect was as much as if it had bin publike . againe , they alleadge a canon of the councell of nice ; which decreeth , that men being about to die , must receiue the eucharist , & not a be depriued of the prouision of food necessarie for their iourney . ans. the councell made no decree touching the administration of the sacrament to all men that die , but to such only as fal away frō the faith in persequution , or fell into any other notorious crime , and were thereupon excommunicate , & so remained till death : & either then or somewhat before testified their repentance for their offences . and the canon was made for this end , that such persons might be assured that they were againe receiued into the church , & by this means depart with more cōfort . thirdly it is obiected , that in the primitiue church , part of the eucharist was carried by a lad to serapion an aged man , lying sicke in his bedde . ans. it was indeed the custome of the auncient church from the very beginning , that the elements of bread and wine should be sent by some of the deacons to the sicke , which were absent from the assēbly . and yet neuerthelesse here is no footing for priuate communions . for the eucharist was only then sent , when the rest of the church did openly cōmunicate ; & such as were thē absēt only by reasō of sicknes , & desired to be partakers of that blessed communion , were to be reputed as present . lastly , it is obiected , that it was the māner of men & women in former times a to cary part of the sacramēt home to their houses , and to reserue it till the time of necessitie , as the time of sicknes , and such like . ans. the reseruation of the sacrament was but a superstitious practise , though it be ancient . for out of the administratiō , that is , before it begin , & after it is ended , the sacramēt ceaseth to be a sacrament , & the elements to be elements . as for the practise of thē that vsed to cramme the eucharist into the mouth of them that were diseased , it is not onely superstitious but also very aburd . as for the annoying of the sicke , that is , the annointing of the bodie , specially the organes or instrumēts of the senses , that the party may obtain the remission of his sinnes , and comfort against all the temptatiōs of the diuell in the houre of death , and strēgth more easily to beare the paines of sicknes and the pangs of death , and be againe restored to his corporall health , if it bee expedient for the saluatiō of his soule , it is but a dotage of mans braine , and hath not so much as a shew of reason to iustifie it . the fift of iames is commonly alledged to this purpose , but the annointing there mentioned is not of the same kinde with this greasie sacramēt of the papists . for that anointing of the body was a ceremony vsed by the apostles and others , when they put in practise the miraculous gift of healing , which gift is now ceased . secōdly , that anointing had a promise that the party annointed should recouer his health : but this popish annointing hath no such promise ; because for the most part the persons thus annointed die afterward without recouerie : wheras those which were annointed in the primitiue church alwaies recouered . thirdly , the ancient annointing serued onely for the procuring of health , but this tēds further to the procuring of remission of sins , and strength in tēptation . thus hauing seene the doctrine of the papists , i come now to speake of the true and right manner of making particular preparation before death , which containes three sorts of duties : one concerning god , the other cōcerning a mās own selfe , the third concerning our neighbour . the first cōcerning god , is to seeke to be recōciled vnto him in christ , though we haue bin long assured of his fauour . all other duties must come after in the second place , & they are of no effect without this . now this recōciliatiō must be sought for & is obtained by a renuing of our former faith & repentance : and they must be renued on this māner . so soone as a man shal feele any maner of sicknes to seaze vpon his bodie , he must consider with himselfe whēnce it ariseth : & after serious consideration , he shall finde that it comes not by chance or fortune , but by the prouidence of god. this done , he must go yet furder & cōsider for what cause the lord should afflict his body with any sicknes or disease . and he shal find by gods word , that sicknes comes ordinarily and vsually of sinne . wherefore is the liuing man sorrowfull ? man suffereth for his sinne . it is true indeed , ther be other causes of the wāts of the body , & of sicknes , beside sinne ; and though they be not known to vs , yet they ar known to the lord. hereupon christ when he saw a certaine blinde man , and was demaunded what was the cause of the blindnesse , answered , neither hath this man sinned nor his parents , but that the workes of god should be shewed on him , yet we for our parts , who are to goe not by the secret , but by the reuealed will of god , must make this vse of our sicknes , that it is sent vnto vs for our sinnes . when christ healed the man sicke of the palsy , he saith , be of good comfort , thy sinnes are forgiuen thee : and when he had healed the man by the poole of bethesda , that had bin sicke 38. yers , he bids him sin no more least a worse thing happen vnto him : giuing them both to vnderstand that their sicknes came by reasō of their sinnes . and thus should euery sick man resolue himself . now when we haue proceeded thus farre , & haue as it were laid our finger vpon the right and proper cause of our sicknesse , three things cōcerning our sins must bee performed of vs in sicknes . first , we must make a new examination of our hearts and liues , & say as the israelites said in affliction , let vs search & try our waies , and turne againe to the lord. secondly , we must make a new confession to god of our new & particular sinnes , as god sends new corrections and chastisment . when dauid had the hād of god very heauy vpon him for his sins , so as his very bones & moisture consumed within him , he made confession of them vnto god , and therupon obtained his pardon & was healed . the third thing is to make new praier & more earnest then euer before , with sighes & grones of the spirit , & that for pardon of the same sins , & for reconciliation with god in christ . in the exercise of these 3. duties standes the renouation of our faith & repentance wherby they are increased , quickned , & reuiued . and the more sicknes preuailes and takes place in the bodie , the more should wee be careful to put thē in vre : that spirituall life might increase as temporal life is decaied . when king ezechias lay sicke , as he thought vpon his death-bedde ; he wept as for some other causes so also for his sinnes , and withal he praied god to cast them behind his back . dauid made certain psalmes when he was sick , or at the least vpon the occasiō of his sicknes , as namely , the 6. the 32. the 38. the 39. &c. and they are al psalmes of repētāce : in which we may see how in distresse of the body and mind he renewed his faith & repentāce , heartily bewailing his sinnes & intreating the lord for the pardon of them . manasses , one that fell from god , and gaue himselfe to many horrible sins , when he was taken captiue and imprisoned in babylon , hee prayed to the lord his god , and humbled himselfe greatly before the god of his fathers , and prayed vnto him : and god was intreated of him , and heard his prayer , and brought him againe to ierusalem into his kingdome , and then manasses knew that the lord was god. now looke what manasses did in this tribulatiō , the same thing must we doe in the time of our bodily sicknesse . here i haue occasion to mention a notorious fault that is very common in this age , euen amōg such as haue long liued in the bosome of the church ; and that is this : men now adaies are so far from renuing their faith and repentance , that when they lie sick and are drawing toward death , they must bee catechised in the doctrine of faith and repentance , as if they had beene but of late receiued into the church . whosoeuer wil , but as occasion is offered , visit the sick , shall finde this to be true which i say . what a shame is this , that whē a man hath spent his life & daies in the church for the space of 20. or 30. or 40. yeares , hee should at the very ende of all & not before , begin to enquire , what faith & what repentance is , and how his soule might bee saued ? this one sin argues the great securitie of this age , & the great contempt of god and his word . wel , let al men hereafter in time to come , bee warned to take heede of this exceeding negligence in matters of saluation , and to vse all good means before-hand , that they may be able in sicknesse and in the time of death to put in practise the spirituall exercises of inuocation and repentance . now if so be it fall out that the sicke partie cannot of himselfe renue his owne faith and repentance , he must seeke the help of others . when the man that was sicke of the dead palsie could not go to christ himself , he got others to bear him in his bedde ; & when they could not come neere for the multitude , they vncouered the roofe of the house , and let the bed down before christ : euen so , when sicke men cannot alone by thēselues doe the good duties to which they are bound , they must borrow helpe from their fellowe members ; who are partly by their counsell to put to their helping hand , & partly by their prayers to present them vnto god , and to bring them into the presence of christ. and touching helpe in this case , sundry duties are to be performed . saint iames sets downe foure , two whereof concerne the sicke patient , and other two such as be helpers . the first duty of the sicke man is to send for helpe : where two circumstances must be considered ; who must be sent for , and when . for the first s. iames saith , is any sicke among you ? let him call for the elders of the church . whereby are meant not onely apostles and all ministers of the gospel , but others also ( as i take it ) which were men ancient for yeares indued with the spirit of vnderstanding and praier , and had withall the gift of working miracles and of healing the sicke . for in the primitiue church this gift was for a time so plentifully bestowed on thē that beleued in christ , that souldiers cast out diuels , and parents wrought miracles on their childrē . hēce we may learne , that howsoeuer it be the dutie of the ministers of the word principally to visit and comfort the sicke , yet is it not their duty alone : for it belongs to them also which haue knowledge of gods word , and the gift of prayer . exhort one an other ( saith the holy ghost ) while it is called to day . and againe , admonish them that are disordered , and comfort those that are weake . and indeede in equitie it should be the dutie of euery christian man to cōfort his brother in sicknesse . here wee must needes take knowledge of the common fault of men and women when they come to visit their neighbours and friends they can not speake a word of instruction and comfort , but spend the time either in silence , gazing , and looking on ; or in vttering wordes to little or no purpose saying to the sicke partie , that they are sorie to see him in that case , that they wold haue him to be of good comfort , but wherein , and by what meanes they cannot tel : that they doubt not but that he shall recouer his health and liue with them still , & be merry as in former time : that they will pray for him : whereas al their prayers are nothing else but the apostles creede , or the ten commandemēts , & the lords praier vttered without vnderstanding . and this is the common comfort thar sicke men gette at the hands of their neighbours , whē they come vnto them : and all this comes either because men liue in ignorāce of gods word , or because they falsely thinke that the whole burthen of this dutie lies vpon the shoulders of the minister . the second circumstance is , when the sicke partie must send for the elders to instruct him and pray for him . and that is in the very first place of al before any other helpe be sought for . where the diuine endes , there the physitian must begin : and it is a very preposterous course that the diuine should ther begin where the physitian makes an ende . for till help be had for the soule , and sinne which is the root of sicknes be cured , physicke for the body is nothing . therefore it is a thing much to be disliked , that in all places almost the physitian is first sent for , and comes in the beginning of the sicknes , and the minister comes when a man is half dead , and is then sent for oftentimes , when the sicke partie lies drawing on and gasping for breath , as though ministers of the gospel in these daies were able to worke miracles . the second dutie of the sick partie is to confesse his sins , as s. iames saith , confesse your sinnes one to another , and pray one for another . it will be said , that this is to bring in againe popish shrift . ans. confession of our sinnes , and that vnto men was neuer denied of any : the question only is of the manner and order of making confession . and for this cause wee must put a great difference betweene popish shrift , and the confession of which s. iames speaketh . for he requires onely a confession of that or those sinnes which lie vpon a mans conscience when he is sicke : but the popish doctrine requireth a particular enumeration of al mans sins . again , s. iames inioynes confessiō onely as a thing meete & conueniēt , but the papists as a thing necessarie to the remission of sins . thirdly , s. iames permits that confession be made to any man , & by one man to another mutually ; whereas popish shrift is made onely to the priest . the secōd duty then is , that the sick party troubled in minde with the memory and consideration of any of his sinnes past , or any manner of way tempted by the diuell , shall freely of his owne accord open his case to such as are both able & willing to help him , that he may receiue comfort and die in peace of conscience . thus much of the sick mans duty : now follow the duties of helpers . the first is to pray ouer him , that is , in his presence to pray with him and for him , and by prayer to present his very person and his whole estate vnto god. the prophet elizeus , the apostle paul , & our sauiour christ vsed this manner of praying , when they would miraculously restore temporall life : and therfore it is very meet that the same should be vsed also of vs , that we might the better stirre vp our affection in prayer , and our compassion to the sicke when we are about to intreat the lord for the remission of their sinnes , and for the saluation of their soules . the second duty of him that comes as an helper is to annoint the sicke party with oyle . now this annointing was an outward ceremony which was vsed with the gift of healing , which is now ceased : and therefore i omit to speake further of it . thus much of the duty which the sick man owes to god ; now follow the duties which he is to performe vnto himselfe , and they are twofold : one concernes his soule , the other his bodie . the dutie concerning his soule is , that he must arme & furnish himself against the immoderate feare of present death . and the reason hereof is plaine : because howsoeuer naturally men feare death through the whole course of their liues more or lesse , yet in the time of sicknesse when death approcheth , this naturall feare bred in the bone will most of all shew it selfe , euen in such sort , as it will astonish the senses of the sicke partie ; and sometime cause desperation . therefore it is necessarie that we shold vse meanes to strengthen our selues against the feare of death . the meanes are of two sorts : practises , and meditations : practises are two especially . the first is , that the sicke man must not so much regard death it self as the benefits of god which are obtained after death . he must not fixe his minde vpon the consideration of the pangs and torments of death ; but all his thoughts and affections must be set vpon that blessed estate that is enioyed after death . he that is to passe ouer some great and deepe riuer , must not looke downward to the streame of the water ; but if he would preuent feare , he must set his foote sure & cast his eye to the banke on the further side : & so must he that drawes neere death as it , were , look ouer the waues of death , and directly fixe the eye of his faith vpon eternall life . the second practise is to looke vpon death in the glasse of the gospel , and not in the glasse of the law : that is , we must consider death not as it is propounded in the lawe , and looke vpon that terrible face which the law giueth vnto it ; but as it is set forth in the gospel . death in the law is a curse and the downe-fall to the pit of destruction : in the gospel it is the entrance into heauen : the lawsets forth death as death , the gospel sets forth death as no death , but as a sleepe onely : because it speakes of death as it is altered & changed by the death of christ ; by the vertue whereof death is properly no death to the seruants of god. whē men shall haue care on this manner to consider of death , it will be a notable meanes to strengthen and stablish them against al immoderate feares & terrours that vsually rise in sicknesse . the meditations which serue for this purpose are innumerable ▪ but i wil touch onely those which are the most principall and the grounds of the rest : and they are foure in number . the first is borrowed from the speciall prouidence of god ; namely that the death of euery man , much more of euery childe of god , is not onely foreseene , but also foreappointed of god ; yea the death of euery man deserued and procured by his sins , is laid vpon him by god , who in that respect may be said to be the cause of euery mans death , so saith anna , the lord killeth and maketh aliue . the church of hierusalem confessed that nothing came to passe in the death of christ , but that which the foreknowledge and eternal counsel of god had appointed . and therfore the death also of euery member of christ is foreseene and ordained by the speciall decree and prouidence of god. i adde further , that the very circūstances of death , as the time when , the place where , the manner how , the beginning of sickenes , the continuance & the end , euery ▪ fitte in the sicknes , & the pangs of death are particularly set downe in the counsell of god. the very haires of our heads are numbred ( saith our sauiour christ : ) and a sparrowe lights not on the groūd without the will of our heauenly father . dauid faith excellētly . my bones are not hid from thee , though i was made in a secret place , and fashioned beneath in the earth : thine eyes did see me when i was without forme , for in thy booke were al things written , which in continuance were fashioned , whē there was nine of them before . and he praies to god to put his teares into his bottle . now if this be true , that god hath bottles for the very teares of his seruants , much more hath hee bottles for their blood , & much more doth he respect and regard their paines and miseries with all the circumstances of sicknesse and death . the carefull meditation of this one point is a notable meanes to arme vs against feare and distrust , & impatience in the time of death ; as some examples in this case will easily manifest , i held my tongue & said nothing , saith dauid : but what was it that caused this patience in him ? the cause followes in these words : because thou lord diddest it . and ioseph saith to his brethren : feare not ▪ for it was the lord that sent me before you . marke here how ioseph is armed against impatience and griefe & discontentment by the very consideration of gods prouidence : and so in the same māner shall we be cōfirmed against all feares and sorrowes , and say with dauid , pretious in the sight of the lord is the death of his saints : if this perswasion be once setled in our hearts , that all things in sicknes & death come to passe vnto vs by the prouidence of god , who turnes all things to the good of them that loue him . the second meditation is to be borrowed from the excellent promise that god hath made to the death of the righteous : which is , blessed are they that die in the lord , for they rest from their labours , and their workes follow them . the author of truth that cannot lie hath spoken it . now then let a man but throughly consider this , that death ioyned with a reformed life hath a promise of blessednes adioined vnto it , and it alone will be a sufficient meanes to stay the rage of our affections , and al inordinate feare of death : and the rather if we marke wherein this blessednesse consists . in death we are indeede thrust out of our olde dwelling places , namely these houses of clay & earthly tabernacles of our bodies , wherein we haue made long abode : but what is the ende ? surely that liuing & dying in christ , we might haue a building giuen of god , that is , an house not made with hands , but eternall in heauen , which is vnspeakeable & immortall glory . if a poore man should bee commanded by a prince to put off his torne and beggery garments , and in stead thereof to put on royal and costly robes , it would bee a great reioycing to his heart : oh then what ioyfull newes must this bee vnto all repentant and sorrowfull sinners , when the king of heauen and earth comes vnto thē by death and bids them lay downe their bodies as ragged and patched garments , and prepare thēselues to put on the princely robe of immortalitie ? no tongue can be able to expresse the excellency of this most blessed and happy estate . the third meditation is borrowed from the estate of all thē that are in christ , whether liuing or dying . he that dieth beleeuing in christ dieth not forth of christ but in him , hauing both his body and soule really coupled to christ according to the tenour of the couenant of grace : and though after death body & soule be seuered one from another , yet neither of thē are seuered or disioyned from christ. the coniunction which is once begun in this life remaines eternally . and therefore though the soule goe from the body , & the body it selfe rot in the graue , yet both are still in christ , both in the couenant , both in the fauour of god as before death , & both shal again be ioined togither ; the body by the vertu of the former cōiunctiō being raised to eternall life . indeed if this vniō with christ were dissolued as the cōiunctiō of body & soule is , it might be sōe matter of discomfort and feare , but the foundation and substance of our mysticall coniunction with christ both in respect of our bodies and soules enduring for euer , must needes be a matter of exceeding ioy and comfort . the 4. meditation is that god hath promised his speciall , blessed , and comfortable presence vnto his seruants when they are sicke or dying , or any way distressed . when thou passest thorough the waters , i will bee with thee ( saith the lord ) and through the flouds that they doe not ouerflowe thee : when thou walkest thorough the very fire , thou shalt not be burnt , neither shall the flame kindle vpon thee . now the lord doth manifest his presēce three waies : the first is by moderating and lessening the paines and torments of sicknes & death , as the very words of the former promise doe plainly import . hence it comes to passe that to many men the sorrowes and pangs of death , are nothing so grieuous and troublesome , as the afflictions & crosses which are laid on them in the course of their liues . the second way of gods presence is by an inward & vnspeakable comfort of the spirit , as paul saith , we reioyce in tribulations , knowing that tribulation bringeth forth patience , &c. but why is this reioycing ? because ( saith he in the next words ) the loue of god is shedde abroad in our hearts by the holy ghost . again paul hauing in some grieuous sicknes receiued the sentence of death , saith of himself , that as the sufferings of christ did abound in him , so his consolation did abound through christ. here then we see that whē earthly comforts faile the lord himselfe drawes neere the bed of the sicke , as it were visiting them in his own person , & ministring vnto them refreshing for their soules : with his right hād he holds vp their heads , and with his left hand he embraceth them . the third meanes of gods presēce is the ministery of his good angels , whome the lord hath appointed as keepers and nources vnto his seruants to hold thē vp and to beare them in their armes as nources doe young children , and to be as a guard vnto them against the diuel and his angels . and al this is verified specially in sicknesse , at which time the holy angels are not only presēt with such as feare god , but ready also to receiue and to carry their soules into heauen , as appeares by the example of lazarus . and thus much of the first dutie which a sicke man is to perform vnto himself , namely that he must by all meanes possible arme and strengthen himselfe against the feare of death : now followeth the secōd duty which is concerning the body : and that is that all sicke persons must be careful to preserue health & life till god doe wholly take it away . for paul saith , none of vs liueth to himselfe , neither doth any die to himselfe : for whether we liue , we liue vnto the lord : or whether we die , we die vnto the lord : whether we liue therefore or die we are the lords . for this cause we may not doe with our liues as we will , but we must reserue the whole disposition therof vnto god , for whose glory we are to liue and die . and this temporall life is a most pretious iewell , and as the common saying is , life is very sweet , because it is giuen to man for this end , that he might haue some space of time wherein he might vse all good meanes to attaine to life euerlasting . life is not bestowed on vs , that wee should spend our daies in our lusts & vaine pleasures , but that we might haue libertie to come out of the kingdome of darkenes into the kingdome of grace , and from the bondage of sinne into the glorious libertie of the sonnes of god : & in this respect speciall care must be had of preseruation of life , till god do call vs hence . in the preseruation of life 2. things must bee considered : the meanes , and the right vse of the meanes . the meanes is good & wholesome physicke : which though it be despised of many as a thing vnprofitable & needles , yet must it be esteemed as an ordinance and blessing of god. this appeares because the spirit of god hath giuen approbation vnto it in the scriptures . when it was the good pleasure of god to restore life vnto king ezekias , a lumpe of drie figges by the prophets appointment was laid to his boyle and he was healed . indeede this cure was in some sort miraculous , because he was made whole in the space of 2. or 3. daies , and the third day he went vp to the temple : yet the bunch of figs was a naturall or ordinarie medicine or plaister seruing to soften and ripen tumours or swellings in the flesh . and the samaritane is commended for the binding vp and for the powring in of wine and oile into the woundes of the man that lay wounded betweene ierusalem and iericho . now this dealing of his was a right practise of physicke : for the wine serued to cleanse the wound and to ease the paine within : and oile serued to supple the flesh and to asswage the paine without . and the prophet esay seemes to cōmend this physicke , when he saith , from the sole of the foote there is nothing whole therein , but ●●unds , and swellings , and sores full of corruption : they haue not beene wrapped nor bound vp , nor mollified with oyle . and whereas god did not command circumcision of childrē before the eight day , he followed a rule of physicke obserued in all ages , that the life of the child is very vncerten till the first seauen daies be expired , as we may see by the example of the childe which dauid had by bathsheba which died the seauēth day . and vpon the very same ground heathen men vsed not to name their children before the eight day . thus then it is manifest that the vse of physick is lawfull and commendable . furthermore , that physick may be well applied to the mainetenance of health , speciall care must be had to make choice of such physitions as are knowne to be well learned , and men of experience , as also of good conscience and good religion . for as in other callings , so in this also , there be sundry abuses which may endanger the liues and the health of men . some venter vpon the bare inspection of the vrine , without further directiō or knowledge of the estate of the sicke , to prescribe and minister as shall seeme best vnto thē . but the learned in this faculty plainly a vouch , that this kind of dealing tendes rather to kill then to cure ; and that sundry men are indeed killed thereby . for iudgment by the vrine is most deceitfull : the water of him that is sicke of a pestilent feauer euen vnto death , looks for substance and colour as the water of a whole man : and so doth the water of them that are sicke of a quartane or of any other intermitting feauer ; specially if they haue vsed a good dyet from the beginning : as also of them that haue the pleuresie , or the inflammatiō of the lungs , or the squinancie , oftentimes when they are neare death . now then considering the waters of such as are at the point of death , appeare as the vrines of haile and sound men ; one and the same vrine may foresignifie both life and death , and be a signe of diuers , nay of contrarie diseases . a thinne , crude , and pale vrine in them that be in health , is a tokē of want of digestion : but in them that are sicke of a sharpe or burning ague , it betokens the frensie , & is a certen signe of death . againe , others there bee that thinke it a small matter to make experiments of their deuised medicines vpon the bodies of their patients , wherby the health which they hoped for is either hindered or much decayed . thirdly , there be others which minister no physick at any time , or vse phlebotomie without the direction of iudiciall astrologie : but if they shall follow this course alwaies , they must needs kill many a man. put the case that a man full bodied is taken with a pleurisie , the moone being in l●one , what must be done ? the learned in this art say , he must presently be let blood : but by astrologie a stay must be made , till the moone be remooued from leo to the house of the sunne : but by that time the impostume wil be so much encreased by the gathering togither of the humors , that it can neither be dissolued nor ripened : and by this meanes the sicke partie wanting helpe in time , shall die either by inflammation , or by the consumption of the lungs . againe , when a man is sicke of the squinancie , or of the feauer called synaichus , the moone then being in malignant aspects with any of the infortunate planets ( as astrologers vse to speake ) if letting of blood be deferred till the moone be freed from the foresaid aspects , the partie dies in the meane season . therefore they are farre wide that minister purgations and let blood no otherwise then they are counselled by the constitution of the starres , whereas it is a farre better course to consider the matter of the disease , with the disposition & ripening of it ; as also the courses and simptomes and crisis thereof . this beeing so , there is good cause that sicke men should as well be carefull to make choise of meete phisitians to whom they might commend the care of their health , as they are carefull to make choise of lawyers for their worldly suites , and diuines for cases of conscience . furthermore , all men must here be warned to take heede , that they vse not such meanes as haue no warrant . of this kinde are all charmes or spels , of what words soeuer they consist : characters and figures either in paper , wood , or waxe : all amulets , and ligatures , which serue to hang about the necke or other parts of the bodie , except they be grounded vpon some good naturall reason ; as white peonie hung about the necke , is good against the falling sicknes : and woolfe dung tied to the bodie is good against the cholicke , not by any inchantment , but by inward vertue . otherwise they are all vaine and superstitious : because neither by creation , nor by any ordināce in gods word , haue they any power to cure a bodily disease . for words can doe no more but signifie , and figures can doe no more but represent . and yet neuerthelesse these vnlawfull and absurde meanes are more vsed & sought for of common people , then good physicke . but it stands all men greatly in hand in no wise to seeke forth to inchanters , and sorcerers , which indeede are but witches and wizzards , though they are commonly called cunning or wise men and women . it were better for a man to die of his sicknes , then to seeke recouery by such wicked persons . for if any turne after such as worke with spirits , and after soothsayers , to goe an whoring after them , the lord will set his face against them , and cut them off from among his people . when ahazia was sicke , he sent to baalzebub to the god of ekron to know whether he should recouer or no : as the messengers were going , the prophet elias met them , and saide , goe and returne to the king which sent you , and say vnto him , thus saith the lord , is it not because there is no god in israel , that thou sendest to inquire of baalzebub the god of ekron ? therefore thou shalt not come downe from thy bed on which thog art gone vp , but shalt die the death . therefore such kinde of helpe is so farre from curing any paine or sicknes , that it rather doubleth them and fasteneth them vpon vs. thus much of the meanes of health : now followes the maner of vsing the meanes ; concerning which , three rules must be followed . first of all , he that is to take physicke , must not onely prepare his body , as physitians doe prescribe ; but he must also prepare his soule by humbling himselfe vnder the hand of god in his sicknesse for his sinnes , and make earnest praier to god for the pardon of them before any medicine come in his body . nowe that this order ought to be vsed appeares plainely in this , that sicknes springs from our sinnes as from a root , which should first of all be stocked vp , that the braunches might more easily die . and therefore afa commended for many other things , is blamed for this by the holy ghost , that he sought not to the lord , but to the physitians , & put his trust in them . oftentimes it comes to passe , that diseases curable in themselues , are made incurable by the sins and the impenitēcie of the partie : and therefore the best way is for them that would haue ease , whē god begins to correct them by sicknes , then also to begin to humble themselues for all their sinnes , and turne vnto god. the second rule is , that when we haue prepared our selues , and are about to vse physicke , we must sanctifie it by the word of god and praier , as we do our meate and drinke . for by the word we must haue our warrant , that the medicines prescribed are lawfull and good ; and by praier wee must intreate the lord for a blessing vpon them , in restoring of health , if it be the good will of god. the third rule is , that wee must carrie in mind the right & proper ende of physicke , least we deceiue our selues . we must not therefore thinke that physicke serues to preuent olde age or death it selfe . for that is not possible , because god hath set downe that all men shal die and be changed . and life consists in a temperature and proportion of natural heat and radical moisture , which moisture beeing once consumed by the former heat , is by arte vnrepairable ; and therefore death must needs follow . but the true ende of physicke is to continue and lengthen the life of man to his naturall period ; which is when nature , that hath bin long preserued by all possible meanes , is now wholly spent . now this period , though it can not be lengthened by any skill of man , yet may it easily be shortned , by intemperance in diet , by a drunkennes , and by violent diseases . but care must be had to auoide al such euils , that the little lamp of corporall life may burne till it goe out of it selfe . for this very space of time is the very day of grace and saluation : & whereas god in iustice might haue cut vs off and haue vtterly destroyed vs , yet in great mercie he giues vs thus much time , that we might prepare our selues to his kingdome : which time when it is once spent , if a man would redeeme it with the price of ten thousand worlds he cannot haue it . and to conclude this point touching physicke , i will here set downe two especiall duties of the physitian himselfe . the first is , that in the want and defect of such as are to put sicke men in minde of their sinnes , it is a duty specially concerning him , he being a member of christ , to aduertise his parties that they must truely humble themselues , and pray feruently to god for the pardon of all their sinnes : and surely this dutie would be more commonly practised then it is , if all physitians did consider that oftentimes they want good successe in their dealings , not because there is any want in arte , or good will , but because the partie with whome they deale is impenitent . the second duty is , when he sees manifest signes of death in his patient , not to depart concealing them , but first of all to certifie the patient therof . there may bee and is too much nicenes in such concealements , and the plaine truth in this case knowne , is very profitable . for when the partie is certen of his end , it bereaues him of all confidence in earthly things , & makes him put all his affiance in the meere mercie of god. when ezechias was sicke , the prophet speakes plainely to him , and saith , set thine house in order : for thou must die , and what good wee may reape by knowing certainly that we haue receiued the sentence of death , paul sheweth when he saith . we receiued the sentence of death in our selues , because we should not trust in our selues , but in god that raiseth the dead , hauing thus seene what bee the duties of the sicke man to himselfe , let vs now see what bee the duties which hee oweth to his neighbour ; and they are two . the first is the dutie of reconciliation , whereby hee is freely to forgiue all men , and to desire to be forgiuen of all . in the olde testament , when a man was to offer a bullocke or lambe in sacrifice to god , he must leaue his offering at the altar , and first go and bee reconciled to his brethren , if they had ought against him : much more then must this be done , when we are in death to offer vp our selues , our bodies and soules , as an acceptable sacrifice vnto god. question . what if a man cannot come to the speech of them with whome he would be reconciled ? or if he doe , what if they will not be reconciled ? answ. when any shall in their sicknesse seeke and desire reconciliation , and cannot obtaine it , either because the parties are absent , or because they will not relent ; they haue discharged their conscience , and god will accept their will for the deede . as put case , a man lying sicke on his death bedde , is at enmitie with one that is beyond the sea ; so as he cannot possibly haue any speech with him , if he would neuer so faine , how shall he stay his minde ? why , he must remember that in this case , a will and desire to be reconciled , is reconciliation it selfe . the second duty is , that those which are rulers & gouernours of others , must haue care & take order that their charges committed to them by god , be left in good estate after their death : & here come three duties to be handled ; the first of the magistrate , the second of the minister , the third of the master of the family . the magistrates duty is , before he die to prouide , as much as he can , for the godly & peaceable estate of the towne , citie , or common-wealth : and that is done partly by procuring the maintenance of sound religion and vertue , and partly by establishing of the execution of ciuil iustice and outward peace . examples of the practise in gods word are these . whē moses was an hundred and twentie yeare old , and was no more able to go in and out before the people of israel , he called them before him , and signified that the time of his departure was at hand , and thereupon tooke order for their wel-fare after his death . and first of all , he placed iosua ouer thē in his stead , to be their guid to the promised land : secondly , he giues special charge to all the people , to be valiant & couragious against their enemies , and to obey the commandements of god. and iosua followes the same course . for he calls the people togither , & tells thē that the time of his death is at hand , & giues them a charge to be couragious , and to worship the true god : which done , hee endes his daies as a worthy captaine . when king dauid was to goe the way of all flesh , and lay sicke on his death-bed ; he placed his owne son salomon vpon his throne , and gaue him charge , both for maintenance of religion , and exequution of iustice . the duty of ministers when they are dying is , as much as they can , to cast and prouide for the continuance of the good estate of the church ouer which they are placed . consider the example of peter : i will ( saith he ) indeauour alwaies , that yee also may be able to haue remembrance of these things after my departure . if this had bin wel obserued , there could not haue bin such aboundance of schismes , errours , and heresies as hath beene , and the church of god could not haue suffered so great hauocke . but because mē haue had more care to maintaine personal successiō , then the right succession , which standes in the doctrine of the prophets and apostles : therefore wolues haue come into the roomes of faithfull teachers , & the apostasie , of which paul speaks , hath ouerspread the face of the church . thirdly , housholders must set their families in order before they die , as the prophet esay saieth to ezechiah . set thine house in order : for thou must die . for the procuring of good order in the family after death , two things are to bee done . the first concernes this life , and that is to dispose of landes and goods . and that this may be well and wisely done ; if the will be vnmade , it is with godly aduise and counsell to be made in the time of sicknesse ; according to the practise of auncient & worthy mē . abrahā before his death makes his will , & giues legacies : so did isaac ; and iacob , in whose last will and testament are contained many worthy blessings and prophesies of the estate of his childrē . and christ our sauiour when he was vpon the crosse prouided for his mother , specially commending her to his disciple iohn whom hee loued . and indeede this dutie of making a will , is a matter of great weight and importance : for it cuts off much hatred and contention in families , and it staies many suites in lawe . it is not therefore alwaies a matter of indifferencie , which may be done or not done , as many falsely thinke , who vpon blinde and sinister respects abstaine from making wils , either because their wealth should not bee knowne , or because they would haue their decaied estate to be concealed ; or because they feare they shall die the sooner if the will be once made . now though the making of wils belong to another place and professiō , yet so much may be spoken here as the holy ghost hath vttered in the word : and that i wil reduce to certaine rules . the first is , that the will must be made according to the law of nature , and the written word of god , and the good and wholesome positiue lawes of that kingdom or cuntry wherof a man is a member . the will of god must be the rule of mans will. and therefore the will that is made against any of these , is faultie . the second is , that if goods euill gotten be not restored before , they must euen then be restored by will , or by some other way . it is the practise of couetous mē to bequeath their soules when they die to god , & withall to bequeath their goods euill gotten to their children & friends ; which in all equitie should bee restored to them to whom they belong . quest. howe if a mans conscience tell him that his goods be euill gotten , and he knowes not where , or to whome to make restitution ? ans. the case is common , & the answer is this : when he is known whom thou hast wronged , restore to him particularly : if the partie be vnknown , or dead , restore to his executors or assignes , or to his next kin : if there be none , yet keepe not goods euill gotten to thy selfe , but restore to god , that is , in way of recompence and ciuil satisfaction , bestow them on the church or common-wealth . the third rule is , that heads of families must principally bestowe their goods on their owne children ▪ and them that be of their kindred . this man ( saith god to abraham of eleazar a straunger ) shall not be thine heire , but the son which shal come of thy loynes . and this was gods commaundemēt to the israelites , that when any man dies , his sonne should be his heire , & if he haue no sonne , then his daughter : & if he haue no daughter , then his brethren : and if he haue no brethren , then his fathers brethren : and if that there be none , then the next of the kinne whosoeuer . and paul saith , if ye be sonnes , then also heires : and againe , he that prouides not for his owne , and namely , for them of his houshold , is worse then an infidell . therefore it is a fault of any man to alienate his goods or lands , wholly & finally from his blood and posteritie . it is a thing which the very law of nature it selfe hath condemned . againe , it is a fault to giue all to the eldest , and nothing in respect to the rest ; as though the eldest were borne to be gentlemen , & yonger brethren borne to beare the wallet . yet in equitie the eldest must haue more then any ; euen because he is the eldest , & because stocks and families in their persons are to be maintained ; and because there must alwaies be some that must be fitte to doe speciall seruice in the peace of the common weale , or in the time of warre : which could not be , if goods should be equally parted to al. the fourth and last rule is , that no will is of force till the testatour be dead , for so long as he is aliue , he may alter and change it . these rules must be remembred , because they are recorded in scripture : the opening of other points & circumstances belongeth to the profession of the law . the second dutie of the master of the familie , concerneth the soules of such as be vnder his gouernment : and that is to giue charge to them , that they learne , beleeue , and obey the true religion , that is , the doctrine of saluation set downe in the writings of the prophets & apostles . the lord himselfe cōmends abraham for this : i knowe abraham , saith he , that he will command his sonnes , and his houshold after him , that they keepe the way of the lord to doe righteousnes and iudgement . and dauid giues salomon on his death-bed a most notable & solemne charge , the summe and substance whereof is , to know the god of his fathers , and to serue him : which beeing done , he further commends him to god by prayer : for which purpose the 72. psal . was made . this practise of his is to be followed of all . thus gouernours , when they shall carefully dispose of their goods , and giue charge to their posteritie touching the worship of god , shall greatly honour god dying as well as liuing . hitherto i haue intreated of the two-fold preparatiō which is to goe before death : now follows the second part of dying-well , namely , the disposition in death . this disposition is nothing els but a religious and holy behauiour specially towards god , when we are in , or neare the agonie and pang of death . this behauiour containes three speciall duties . the first is , to die in or by faith . to die by faith is , whē a man in the time of death doth with all his heart rely himselfe wholly on gods speciall loue and fauoure and mercie in christ , as it is reuealed in the word . and though there be no part of mans life void of iust occasions whereby we may put faith in practise , yet the speciall time of all is the pang of death , when friends , and riches , and pleasures , and the outward senses , & temporall life , & all earthly helpes forsake vs. for then true faith maketh vs to go wholly out of our selues , and to despaire of comfort and saluation in respect of an earthly thing ; & with all the power & strength of the heart , to rest on the pure mercie of god. this made luther both thinke and say , that men were best christians in death . an example of this faith we haue in dauid , who when he sawe nothing before his eies but present death , the people intending to stone him , comforted him at that very instant ( as the text saith ) in the lord his god. and this comfort he reaped , in that by faith he applied vnto his own soule the mercifull promises of god ; as he testifieth of himselfe : remember ( saith he ) the promise made to thy seruant , wherein thou hast caused me to trust . it is my comfort in trouble : for thy promise hath quickned me . againe , my flesh failed and my heart also , but god is the strength of my heart , and my portion for euer . now looke what dauid here did , the same must euery one of vs do in the like case . when the israelites in the wildernes were stung with fierie serpents , and lay at the point of death , they looked vp to the brasen serpent which was erected by the appointment of god , and were presently healed : euen so when any man feeles death to drawe neere , & his fierie sting to pierce the heart , he must fixe the eye of a true and liuely faith vpon christ , exalted and crucified on the crosse , which beeing done , he shal by death enter into eternall life . now because true faith is no dead thing , it must be expressed by especiall actions ; the principall whereof is inuocation , wherby either praier or thanksgiuing is directed vnto god. when death had seazed vpon the body of iacob , he raised vp himselfe , and turning his face towards the beddes head , leaned on the toppe of his staffe by reason of his feeblenes , and praied vnto god : which praier of his was an excellent fruite of his faith . iobs wife in the middest of his affliction said vnto him to very good purpose . blesse god and die . i knowe and graunt that the words are commonly translated otherwise , curse god and die : but ( as i take it ) the former is the best . for it is not like that in so excellent a familie , any one person , much lesse a matrone and principall gouernour thereof , would giue such lewde and wretched councell ; which the most wicked man vpon earth , hauing no more but the light of nature , would not once giue , but rather much abhorre and condemne . and though iob call her a foolish woman , yet he doth it not because shee went about to perswade him to blaspheme god ; but because shee was of the minde of iobs friends , and a thought that he stood to much in a conceit of his owne righteousnes . now the effect & meaning of her councell is this : blesse god , that is , husband , no doubt thou art by the extremitie of thine affliction at deaths doore ; therefore begin now at length to lay aside the great ouerweening which thou hast of thine owne righteousnesse , acknowledge the hand of god vpon thee for thy sins , confesse them vnto him giuing him the glorie , pray for the pardon of them , & ende thy daies . this counsell is very good and to bee followed of all : though it may be the applying of it ( as iob well perceiued ) is mixt with follie . here it may be alleadged , that in the pangs of death men want their senses and conuenient vtterance , and therefore that they are vnable to pray . ans. the very sighes , sobs , and grones of a repentant and beleeuing heart , are praiers before god , euen as effectuall , as if they were vttered by the best voice in the world . praier stands in the affection of the heart , the voice is but an outward messenger therof . god lookes not vpon the speech , but vpon the heart . dauid saith , god heares the desire of the poore : againe , that he will fulfill the desires of them that heare him : yea , their very teares are loud and sounding praiers in his eares . againe , faith may otherwise be expressed by the last wordes , which for the most part of them that haue truly serued god , are very excellent and comfortable and full of grace : some choise examples whereof i will rehearse for instructions sake and for imitation . the last words of iacob were those , whereby as a prophet he foretolde blessing and curses vpon his children : and the principall among the rest were these , the scepter shall not depart from iuda , and the lawgiuer from betweene his feete , till shilo come : and , o lord , i haue waited for thy saluation . the last wordes of moses are his most excellent song set downe , deut. chap. 32. and the last words of dauid were these , the spirit of the lord spake by me , and his word was in my tongue : the god of israel spake to me , the strength of israel said , beare rule ouer men , &c. the words of zacharias the son of iehoida , when he was stoned were , the lord looke vpon it and require it . the last words of our sauiour christ when he was dying vpon the crosse , are most admirable , and stored with aboundance of spiritual grace . 1. to his father he saith , father , forgiue them , they know not what they doe . 2. to the thiefe , verily i say vnto thee , this night shalt thou be with mee in paradise . 3. to his mother , mother , behold thy son : and to iohn , behold my mother . 4. and in his agonie , my god , thy god , why hast thou forsaken mee ? 5. and earnestly desiring our saluation , i thirst . 6. and when he had made perfect satisfaction , it is finished . 7. and when bodie and soule were parting , father , into thy hands i commend my spirit , the last words of steuen were , 1. behold , i see the heauens open , and the sonne of man standing at the right hand of god 2. lord iesus receiue my spirit . 3. lord lay not this sinne to their charge . of polycarpe , thou art a true god without lying , therefore in all things i praise thee , and blesse thee , and glorifie thee by the eternall god & high priest iesus christ thine onely beloued sonne , by whome and with whome , to thee , and the holy spirit , be all glorie now and for euer . of ignatius , i care not what kinde of death i die : i am the bread of the lord and must be grounde with the teeth of lyons , that i may be cleane bread for christ , who is the bread of life for mee . of ambrose , i haue not so led my life among you as if i were ashamed to liue : neither doe i feare death , because we haue a good lord. of augustine , 1. he is no great man that thinkes it a great matter that trees and stones fall and mortall men die . 2. iust art thou , o lord , & righteous is thy iudgement . of bernard , 1. an admonition to his brethren that they would grounde the anchor of their faith and hope in the safe and sure port of gods mercie . 2. because ( saith he ) as i suppose i cannot leaue vnto you any choise examples of religion , i commend three to be imitated of you , which i remember that i haue obserued in the race which i haue run as much as possibly i could . 1. i gaue lesse heed to mine own sense & reason then to the sense and reason of other men . 2. when i was hurt , i sought not reuenge on him that did the hurt . 3. i had care to giue offence to no man , and if it fell out otherwise , i tooke it away as i could . of zwinglius , when in the field he was wounded vnder the chin with a speare ; o what hap is this ? go to , they may kill my bodie , but my soule they cannot . of oecolampadius . 1. an exhortation to the ministers of the church to maintaine the puritie of doctrine , to shewe forth an example of honest and godly conuersation , to be constant & patiēt vnder the crosse . 2. of himselfe . whereas i am charged to be a corrupter of the truth . i weigh it not : now i am going to the tribunall of christ and that with good conscience by the grace of god , and there it shall bee manifest that i haue not seduced the church . of this my saying & contestatiō , i leaue you as witnesses , and i confirme it with this my last breath . 3. to his children , loue god the father : & turning himself to his kinsfolks : i haue boūd you ( saith he ) with this contestation : you ( which they heare and haue desired ) shall doe your indeauour , that these my children may be godly , and peaceable , and true , 4. to his friend comming vnto him , what shall i say vnto you ? newes , i shall be shortly with christ my lord. 5. beeing asked whether the light did not trouble him , touching his breast , there is light enough , saith he . 6. he rehearsed the whole one & fiftie psalme with deepe sighes frō the bottome of his breast . 7. a litle after , saue me lord iesus . of luther , my heauenly father , god and father of our lord iesus christ , & god of all comfort , i giue thee thanks that thou hast reuealed vnto me thy son iesus christ , whom i haue beleeued , whom i haue professed , whome i haue loued , whome i haue praised , whome the bishop of rome and the whole companie of the wicked persecuteth and reuileth . i pray thee my lord iesus christ receiue my poore soule : my heauenly father , though i be taken from this life , and this bodie of mine is to be laid downe , yet i know certēly , that i shall remaine with thee for euer , neither shall any be able to pull me out of thy hand . of hooper , o lord iesus son of dauid haue mercie on me and receiue my soule . of annas burgius , forsake me not o lord , least i forsake thee . of melancthon , if it be the will of god i am willing to die , and i beseech him that he will graunt me a ioyfull departure . of calvine . 1. i held my tongue because thou lord hast done it . 2. i mourned as a doue . 3. lord thou grindest me to powder but it suffi●ceth me because it is thy hand , of peter martyr , that his body was weake , but his minde was well : that hee acknowledged no life or saluation but only in christ , who was giuen of the father to bee a redeemer of mankinde : and when hee had confirmed this by testimonie of scripture , he added , this is my faith in which i will die : and god will destroy them that teach otherwise . this done , he shooke hāds with all and said , farewell my brethren and deare friends . it were easie to quote more examples , but these fewe may bee in stead of many : & the summe of al that godlymē speake in death is this : some enlightned with a prophetical spirit foretell things to come , as the patriarkes iacob and ioseph did ; and there haue bin some which by name haue testified who should very shortly came after them , and who should remaine aliue , and what should be their condition : some haue shewed a wonderfull memorie of things past , as of their former life , and of the benefits of god ; & no doubt it was giuen them to stirre vp holy affections and thanksgiuing to god : some againe rightly iudging of the change of their present estate for a better , doe reioyce exceedingly , that they must be translated from earth to paradise : as babylas martyr of antioch , when his head was to be chopped off , returne ( saith he ) o my soule vnto thy rest : because the lord hath blessed thee : because thou hast deliuered my soule from death , mine eies from teares , and my feete frō falling , i shall walke before iehoua in the land of the liuing . and some others spake of the vanity of this life , of the imaginatiō of the sorrowes of death , of the beginnings of eternall life , of the comfort of the holy ghost which they feele , of their departure vnto christ. quest. what must we thinke if in the time of death such excellent speeches bewanting : and in stead thereof idle talke be vsed ? answ. we must consider the kinde of sicknesse whereof mē die , whether it be more easie or violent : for violent sicknesse is vsually accompanied with frensies , and with vnseemely motions and gestures , which we are to take in good part euen in this regard , because we our selues may be in the like case . thus much of the first duty which is to die in faith : the second is to die in obedience : otherwise our death cannot be acceptable to god , because wee seeme to come vnto god of feare and constraint , as slaues to a master , and not of loue as children to a father . now to die in obedience is , when a man is willing & readie and desirous to goe out of this world whensoeuer god shall call him , and that without murmuring or repining , at what time , where , and when it shall please god. whether we liue or die , saith paul we doe it not to our selues but vnto god ; and therefore mans dutie is to be obedient to god in death as in life . christ is our example in this case , who in his agonie praied father , let this cup passe frō me , yet with a submission , not my will , but thy will be done : teaching vs in the very pangs of death to resigne our selues to the good pleasure of god. when the prophet tolde king ezechias of death , presently without all manner of grudging or repining hee addressed himselfe to praier . we are commanded to present our selues vnto god as freewill offerings , without any limitation of time , and therefore as well in death as in life . i conclude then that we are to make as much conscience in performing obedience to god in suffering death , as wee doe of any conscience in the course of our liues . the third dutie is to render vp our soules into the handes of god , as the most faithfull keeper of all . this is the last duty of a christian , and it is prescribed vnto vs in the example of christ vpon the crosse , who in the very pangs of death when the dissolution of bodie & soule drewe on said , father into thy hands i commend my spirit , and so gaue vp the ghost . the like was done by steuen , who when he was stoned to death , said , lord iesus receiue my spirit . and dauid in his life time beeing in daunger of death vsed the very same words that christ vttered . thus we see what be the duties which we are to perform in the very pangs of death , that we may come to eternall life . some men will happily say , if this be all , to die in faith and obedience and to surrender our soules into gods hands , we will not greatly care for any preparatiō before-hand , nor trouble our selues much about the right manner of dying well : for we doubt not , but that when death shall come , we shall be able to performe all the former duties with ease . answer . let no man deceiue himselfe by any false perswasiō , thinking with himselfe that the practise of the foresaid duties is a matter of ease : for ordinarily they are not , neither can bee performed in death , vnles there be much preparation in the life before . hee that will die in faith must first of all liue by faith : and there is but one example in all the whole bible of a man dying in faith that liued without faith ; namely , the thiefe vpon the crosse . the seruants of god that are indued with great measure of grace do very hardly beleeue in the time of affliction . indeed when iob was afflicted hee said , though the lord kill me , yet will i trust in him : yet afterward , his faith beeing ouercast as with a cloude , he saith , that god was become his enemy , & that he had set him as a marke to shoote at : & sundrie times his faith was oppressed with doubting and distrust . how then shall they that neuer liued by faith nor inured themselues to beleeue ; bee able in the pang of death to rest vpon the mercie of god. againe , he that would die in obedience , must first of all leade his life in obedience : hee that hath liued in disobedience can not willingly and in obedience appeare before the iudge when hee is cited by death the sergeant of the lord : he dies indeed , but that is vpon necessitie , because he must yeeld to the order and course of nature as other creatures doe . thirdly , hee that would surrender his soule into the hands of god must bee resolued of two things : the one is that god can ; the other is , that god will receiue his soule into heauen and there preserue it till the last iudgement . and none can be resolued of this except he haue the spirit of god to certifie his conscience that he is redeemed , iustified , sanctified by christ , and shall bee glorified . hee that is not thus perswaded , dare not render vp and present his soule vnto god. when dauid said , lord into thy handes i commend my spirit : what was the reason of this boldnesse in him ? surely nothing else but the perswasion of faith , as the next wordes import : for thou hast redeemed me . o lord god of truth . and thus it is manifest , that no man ordinarily can performe these duties dying , that hath not performed them liuing . this beeing so , i doe againe renew my former exhortation , beseeching you that ye would practise the duties of preparation in the course of your liues , leading them daily in faith and obedience , and from time to time commending your selues into the hand of god , and casting all your workes vpon his prouidence . they , which haue done this haue made most happie and blessed endes . enoch by faith walked with god , as one that was alwaies in his presence , leading an vpright and godly life , and the lord tooke him away that he should not see death . and this which befell enoch , shall after a sort befall them also that liue in faith and obedience : because death shal be no death , but a sleepe vnto them , and no enemie but a friend to bodie and soule . on the contrary let vs consider the wretched & miserable endes of them that haue spent their daies in their sinnes without keeping faith & a good conscience . the people of the old world were drowned in the flood ; the filthy sodomites and gomorrheans were destroyed with fire from heauen ; dathan and abiram with the company of core were swallowed vp of the earth , core himselfe ( as it seemes by the text ) being burnt with fire : wicked saul and achitophel and iudas destroy themselues . herod is eaten vp of wormes and gaue vp the ghost : iulian the apostata smitten with a dart in the field , died casting vp his blood into the ayre & blaspheming the name of christ. arius the hereticke died vpon the stoole scouring forth his very entralls . and this very age affoards store of like examples . hoffemeister a great papist , as he was going to the councill of ralisbone to dispute against the defēders of the gospel , was suddenly in his iourney preuented by the hand of god , and miserably died with horrible roaring and crying out . in the vniuersitie of louaine , guarlacus a learned papist falling sicke , when he perceiued no way with him but death , he fell into miserable agonie and perturbation of spirit , crying out of his sinnes how miserably he had liued , and that hee was not able to abide the iudgement of god , & so casting out words of miserable desperation saide , his sins were greater then they could be pardoned , and in that desperation ended his daies . iacobus latromus of the same vniuersitie of louaine , after that he had beene at bruxels , and there thinking to doe a great acte against luther and his fellowes , made an oration before the emperour so foolishly and ridiculously that he was laughed to scorne almost of the whole court : then returning frō thence to louaine againe , in his publike lecture he fell into open madnesse , vttering such wordes of desperatiō and blasphemous impietie , that other diuines which were present , were faine to carie him away as he was rauing , and to shut him into a close chamber . from that time to his very last breath , he had neuer any thing else in his mouth , but that he was damned and reiected of god , and that there was no hope of saluation for him , because that wittingly and against his knowledge , he withstood the manifest truth of gods word . crescentius the popes legat and vicegerent in the councell of trent ; was sitting all the day long vntill darke night in writing of letters to the pope : after his labour when night was come , thinking to refresh himselfe , he began to rise ; and at his rising , behold there appeared to him a mightie blacke dogge of an huge bignesse , his eyes flaming with fire , & his eares hanging low downe well neare to the grounde , which beganne to enter in and straight to come towardes him , and so to couch vnder the boord . the cardinall not a little amazed at the sight thereof , somewhat recouering himselfe called immediately to his seruants which were in the outward chamber next by , to bring in a candle and to seeke for the dogge . but when the dogge could not be found there nor in any other chamber about , the cardinall thereupon stricken with a sudden conceit of minde , immediately fel into such a sicknesse , whereof his physitians which he had about him could not with all their industrie and cunning cure him : and thereupon he died . steuen gardiner , when a certaine bishop came vnto him and put him in minde of peter denying his master , answered againe that he had denied with peter , but neuer repented with peter , and so ( to vse m. foxes words ) stinkingly and vnrepentantly died . more examples might be added , but these shall suffice . againe , that we may be further induced to the practise of these duties , let vs call to minde the vncertentie of our daies : though we now liue , yet who can say that he shall be aliue the next day or the next houre ? no man hath a lease of his life . now marke , as death leaues a man , so shall the last iudgement finde him : and therefore if death take him away vnprepared , eternall damnation followes without recouerie . if a thiefe be brought from prison either to the barre to bee arraigned before the iudge , or to the place of execution , he will bewaile his misdemeanour past , and promise all reformation of life ; so be it , he might be deliuered , though he be the most arrant thiefe that euer was . in this case we are as fellons or theeues : for we are euery day going to the barre of gods iudgement , there is no stay or standing in the way , euen as the ship in the sea continues on ▪ his course day & night whether the marriners be sleeping or waking : therefore let vs all prepare our selues and amende our liues betime , that in death wee may make a blessed ende . ministers of the gospel doe daily call for the performance of this dutie : but where almost shal we finde the practise & obedience of it in mens liues & conuersations ? alas , alas , to lend our eares for the space of an houre to heare the will of god is common ; but to giue heart & hand to doe the same , is rare . and the reason hereof is athād : we are al most grieuous sinners , & euery sinner in the tearmes of scripture is a foole : and a principall part of his folly is to care for the things of this world and to neglect the kingdome of heauen , to prouide for the body & not for the soule , to cast and fore-cast howe we may liue in wealth and honour , and ease , and not to vse the least fore-cast to die well . this folly our sauiour christ noted in the rich man that was carefull to inlarge his barnes , but had no care at all for his ende or for the saluation of his soule . such a one was achitophel , who ( as the scripture tearmes him ) was as the very oracle of god for councell , being a mā of great wisedome & forecast in the matters of the cōmon wealth and in his owne priuate worldly affaires : and yet for all this he had not so much as common sense and reason , to consider howe he might die the death of the righteous , & come to life euerlasting . and this folly the holy ghost hath noted in him . for the text saith , when he saw that his counsell was despised , he sadled his asse , and arose , & went home into his cittie , and put his houshold in order , and went and hanged himselfe . and the fiue foolish virgins contented themselues with the blasing lamps of a bare profession , neuer seeking for the horne of lasting oyle of true and liuely faith , that might furnish and trimme the lampe both in life and death . but let vs in the feare of god , cast off this damnable folly , first of all seeking the kingdome of god and his righteousnesse , and leading our liues in faith and obedience that we may die accordingly . and thus much of the first point of doctrine , namely , that there is a certen way whereby a man may die well : now i come to the second . whereas therefore salomon saith , that the day of death is better then the day of birth , we are furder taught that such as truly beleeue themselues to be the children of god , are not to feare death ouermuch . i say ouermuch ; because they must partly feare it , and partly not . feare it they must for two causes : the first , because death is the destructiō of humane nature in a mans owne selfe & others : and in this respect christ feared it without sinne ; and we must not feare it otherwise then we feare sicknes , and pouertie , and famine , with other sorrows of body and minde , which god will not haue vs to despise or lightly to regard , but to feele with some paine , because they are corrections & punishments for sinne . and he doth therfore lay vpon vs paines & torments , that they may be feared and eschewed : and that by eschewing them we might further learne to eschewe the cause of them , which is sin : and by experience in feeling of paine ; acknowledge that god is a iudge and enemie of sinne , and is exceeding angrie with it . the second cause of the feare of death , is the losse of the church or common-wealth , when we or others are depriued of them which were indeede or might haue beene an helpe , stay , & comfort to either of them , and whose death hath procured some publike or priuate losse . againe , we are not to feare death , but to be glad of it , and that for many causes . first of al , in it we haue occasion to shewe our subiection and obedience which we owe vnto god , when he cals vs out of this world , as christ said , father not my will , but thy will be done . secondly , all sinne is abolished by death , and we thē cease to offend god any more as we haue done . thirdly , the dead body is brought into a better condition then euer it was in this life , for by death it is made insensible , and by that meanes it is freed from all the miseries and calamities of this life ; & it ceaseth to be either an actiue or passiue instrument of sinne , whereas in the life time it is both . fourthly , it giues the soule passage to rest , life , and celestiall glorie , in which wee shall see god as he is , perfectly know him , and praise his name for euer , keeping without intermission an eternall sabboth , therefore paul saith , i desire to bee dissolued and bee with christ , for that is best of all . fiftly , god exequutes his iudgements vpon the wicked , and purgeth his church by death . nowe in all these respects , godly men haue cause not to feare and sorrowe , but to reioyce in their owne death and the death of others . thirdly , if the day of death be so excellēt , yea a day of happinesse , then it is lawfull to desire death , and men doe not alwaies sinne in wishing for death . paul saith , i desire to be dissolueds and againe , o miserable man , who shall deliuer me from this bodie of death ? yet this desire must not bee simple , but restrained with certen respects ; which are these : first , death must bee desired so farre forth as it is a meanes to free vs from the corruption of our nature ; secondly , as it is a meanes to bring vs to the immediate fellowship of christ & god himselfe in heauen . thirdly , death may bee lawfully desired in respect of the troubles & miseries of this life , two caueats beeing obserued : the first , that this desire must not be immoderate : the second , it must bee ioyned with submission and subiection to the good pleasure of god. if either of these bee wanting , the desire is faulty ; & therefore iob , and ieremie , and ionas failed herein , because they desired death beeing carried away with impatience . on the contrarie also a man may desire a continuāce of life . ezechias praied and desired to liue , when he heard the message of present death , that hee might doe seruice to god. and paul desired to liue , in regard of the philippians , that hee might further their faith , though in regard of himselfe to die was aduantage to him . lastly , if death ioyned with reformatiō of life be so blessed , then the death of the vnbeleeuing and vnrepentant sinner is euery way cursed & most horrible . reasons are these : first , it is the destruction of nature , and the wages of their sins . secondly , in it there is no comfort of the spirit to be found , no mitigatiō of paine , & no good thing that may counteruaile the miseries thereof . thirdly , that which is the most fearefull thing of al , bodily death is the beginning of eternall death , desperation , and infernall torment , without hope of deliuerance . therefore as i began so i ende , haue care to liue well , and die well . finis . an addition , of things that came to my minde afterward . the last combate with the diuell in the pang of death , it oftentimes most dangerous of all . for then he will not vrge men to desperation , knowing that by this meanes he shall stir them vp to resist hm : but hee labours with them , that they would not resist him when hee assaults them , and by this means hee endeauours to extinguish hope : and this thing is not done in any other tēptation in which faith or hope alone are impugned , whereas in this they are both impugned togither . this must be thought vpon , for whē the diuels temptation is , not to resist his temptation ; it is most deceitfull of all : and it is more easie to ouercome the enemie that compels vs to fight , then him that disswades vs from it . the temptation of m. iohn knox in time of his death is worth the marking . he lay on his death-bed silēt for the space of foure houres , very often giuing great sighes , sobbes , and grones , so as the stāders by well perceiued that hee was troubled with some grieuous temptatiō : and when at length hee was raised in his bedde , they asked him how hee did , and what was the cause of his much sighing , to whom hee answered thus ; that in his life he had indured many combates and conflicts with satan , but that now most mightily the roaring lyon had assaulted him : often ( said he ) before he set my sinnes before mine eies , often he vrged me to desperation , often hee laboured to intangle me with the delights of the world , but beeing vanquished by the sword of the spirit , which is the word of god , hee could not preuaile . but now hee assaults me an other way : for the wily serpent would perswade me , that i shall merit eternal life for my fidelitie in my ministerie . but blessed bee god which brought to my minde such scriptures , whereby i might quench the fiery darts of the deuill , which were , what hast thou that thou hast not receiued , and , by the grace of god , i am that i am : and , not i , but the grace of god in me : and thus beeing vanquished he departed when thou art tempted of satan & sees no way to escape , euen plainly close vp thine eies , and answer nothing , but commend thy cause to god. this is a principall point of christian wisedome , which wee must follow in the houre of death . if thy flesh tremble , and feare to enter into an other life , and doubt of saluatiō ; if thou yeeld to these things , thou hurtest thy selfe : therefore close thine eyes as before , & say with s. steuen , lord iesus into thy hands i commend my spirit , and then certenly christ will come vnto thee with all his angels , and be the guider of thy way . luther . notes, typically marginal, from the original text notes for div a09461-e300 ezec. 33.11 vers. 10 , isa. 45 , 6. ose. 13.6 . 1. tim. 5.6 . eph. 2.5 . psal. 6.4 . esa. 38.10 . psal. 23.4 . 1. kin. 8.15.3 luk. 2.29 . apoc. 14.23 . 2. cor. 12.7 . rom. 7.24 . psal. 119.136 . psal. 120.5 . 1. kin. 19.4 . isa. 57.1 . 2. kin. 22.30 1. cor ii . 23 . phil. 1. i. kin. i0 . 8 . isa. 57.2 . gen. 18.27 . luk. 11.17 . in epist. psal. 39.4 . psa. 90.10 . reu. 20.6 ▪ col. 1 ▪ ●3 . ioh. 17. phil. 2. rom 4. rom. 8.14 . ioh 5.24 . math. 7.21 . 1. cor. 15.31 morspost crucem minor est . eccles. 9.10 gal. 6.10 . 2. sam. 12 ●2 luk. 22.19 . 1. cor. 12 , 10. can. 12. a frau dari viatico . euseb. l. 6. c. 36. a b●sil . epi. ad caes. tert. lib. 2. ad vxor . hier. in apol. pro lib. in iob. conc. carth. 3. can . 6. lam. 3.36 . ioh. 9 , 2. math. 9.2 . ioh. 5.14 . lam. 3.40 . psal. 32.5 . 2. chro. 33.12.13 . mark. 2. iam. 5.14 . tertul. de corona milit . ca. 11. & de idol . c. 11. heb. 3.13 . 2. thess. 5.11.14 . iam. 5.6 . 2 kin. 4.32 . act. 20.10 . ioh. 11.14 . 1. sam. 2.6 act. 4.28 . psal. 139.15.16 . psal 56.8 . psa. 39.10 . gen. 42. psal 116.13 . apoc. 14.13 2. cor. 5 . 1● rom. 5 35. 2. cor. 1 5. cant. 2.9 . psal. 30. rom. 14.5.8 . 2. kin. 10.7 . gal. l. 1. d● art . curatiua , cap. 6. luk. 10 . 3● valles . de sac . philos . c. 88. isa. 1.6 . arist. de hist. ani· l. 7. cap. 1. forrest . de vrin iudiciis lib. 3. lang. l. 2. epist. 41. lang. lib. 1. epist. ●3 . se ganiuettus called amcus medico●●m . gal. l. 6. & 10 de simp. medic . leuit. 20.6 ● . kin. ● . 6 . 2. chr. 16 . 1● 1 , tim. 4.3 . a intercu●aneus carni fex . 2. cor. 1.9 . deut. 31.1 . ios. 25. 1. kin. 2.2 . 1. pet. 1.15 . act. 20.29 . 2. thes. 2.1 . isa. 38.1 . gen. 17. & 9. & 49. gen. 7. ● . num. 27. ● 17. rom ▪ 8.17 . ● . tim. 5.8 . plato . de repub. l. 2. ●rist . pol. l. ● cap. 8. heb. 9.15 . gen. 18.19 . 1. kin. 2. read all . ● . sam. 30. ● . 〈◊〉 . 49.50 ps. 73.26 . ioh. 3.14 . heb. 11 22 iob. 2.9 . a doest thou continue yet in thine vp sightnes ? v. 9. ps. 10.17 . & 145.19 . gen. 49. v. 10. v. 18. sam. 23. chro. 24.2 . luk. 23.24 ●ers . 43. ●oh . 19.26 . ●7 . mat. 27.46 . ioh. 19 . ●0 ver . 30. luk. 23.48 . act. 9.56 . 59 60 eus. 4. c. 15. eus. l. 3. c. 30. paulinus in ●ita cius . possid . in vita aug. c. 8. oswold mycon . gen. 50 , 24. ps. 11 6 , 7.8 . rom. 14.17 . luk. 15. act· 7. psal. 3.5 . ●sal . 31.5 . heb. 11.5 . numb . 16.32 . & psal. 106.17 . illyric de fide . fox booke of acts and monumēts . luk. 11. 2. sam. 17.23 . isa. 38.18 . phil. 1.24 , 25. notes for div a09461-e6950 lib. de obitu knoxi . practical discourses upon the consideration of our latter end, and the danger and mischief of delaying repentance by isaac barrow ... barrow, isaac, 1630-1677. 1694 approx. 186 kb of xml-encoded text transcribed from 91 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a31080 wing b951 estc r17257 12256247 ocm 12256247 57527 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a31080) transcribed from: (early english books online ; image set 57527) images scanned from microfilm: (early english books, 1641-1700 ; 166:1) practical discourses upon the consideration of our latter end, and the danger and mischief of delaying repentance by isaac barrow ... barrow, isaac, 1630-1677. [4], 176 p. : port. printed by j.h. for b. aylmer ..., london : 1694. "formerly published by his grace, john, lord arch-bishop of canterbury" advertisement: p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng death -sermons. repentance -sermons. 2004-05 tcp assigned for keying and markup 2004-05 apex covantage keyed and coded from proquest page images 2004-06 judith siefring sampled and proofread 2004-06 judith siefring text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion practical discourses upon the consideration of our latter end ; and the danger and mischief of delaying repentance . by isaac barrow , d. d. late master of trinity college in cambridge . formerly published by his grace , john lord arch-bishop of canterbury . london , printed by j. h. for b. aylmer , at the three pigeons , against the royal-exchange , in cornhil , 1694. the bookseller's advertisement . the usefulness of short practical discourses , which are of small price , and the good reception which the late small volume of discourses concerning industry , by the learned authour of these has found ; have induced me to re-print these in the like manner , from the third volume of his works in folio ; for the use of those who have not that , and cannot so well reach the price of it . i wish the authour 's pious design in these writings may be promoted hereby , b. a. advertisement . newly printed , the holy bible , containing the old testament and the new ; with annotations and parallel sciptures . to which is annexed , the harmony of the gospels : as also the reduction of the jewish weights , coins and measures , to our english standards ; and a table of the promises in scripture ; by samuel clark , minister of the gospel . printed in folio of a very fair letter , the like never before in one volume . printed for b. aylmer in cornhill . sermon i. the consideration of our latter end. psalm xc . 12. so teach us to number our days , that we may apply our hearts unto wisdom . this psalm is upon several peculiar accompts very remarkable ; for its antiquity , in which it perhaps doth not yeild to any parcel of scripture ; for the eminency of its authour , moses the man of god ; the greatest of the ancient prophets ( most in favour , and ( as it were ) most intimate with god : ) 't is also remarkable for the form and matter thereof , both affording much usefull instruction . in it we have a great prince , the governour of a numerous people sequestring his mind from the management of publick affairs to private meditations ; from beholding the present outward appearances , to considering the real nature and secret causes of things ; in the midst of all the splendour and pomp of all the stir and tumult about him he observes the frailty of humane condition , he discerns the providence of god justly ordering all ; this he does not onely in way of wise consideration , but of serious devotion , moulding his observations into pious acknowledgments , and earnest prayers to god ; thus while he casts one eye upon earth viewing the occurrences there , lifting 〈◊〉 the other to heaven ; there seeing god 's all governing hand , thence seeking his gracious favour and 〈◊〉 . thus doth here that great and good man teach us all , ( more particularly men of high estate , and much business ) to find opportunities of withdrawing their thoughts from those things , which commonly amuse them ( the cares , the glories , the pleasures of this world ) and fixing them upon matters more improvable to devotion ; the transitoriness of their condition , and their subjection to god's just providence ; joining also to these meditations sutable acts of religion , due acknowledgments to god and humble prayers . this was his practice among the greatest encumbrances that any man could have ; and it should also be ours . of those his devotions , addressed to god , the words are part , which i have chosen for the subject of my meditation and present discourse ; concerning the meaning of which i shall first touch somewhat ; then propound that observable in them , which i design to insist upon . the prophet david hath in the 39th psalm a prayer very near in words , and of kin ( it seems ) in sonse to this here ; lord , prays he , make me to know my end , and the measure of my days , what it is , that i may know how frail i am : concerning the drift of which place , as well as of this here , it were obvious to conceive , that both these prophets do request of god , that he would discover to them the definite term of their life ( which by his decree he had fixed , or however by his universal prescience he did discern ; concerning which we have these words in job , seeing mais days are determined , the number of his months are with thee , thou hast appointed his bounds , that he cannot pass ) we might , i say , at first hearing be apt to imagine , that their prayer unto god is , ( for the comfort of their mind burthened with afflictions , or for their better direction in the management of their remaining time of life ) that god would reveal unto them the determinate length of their life . but this sense , which the words seem so naturally to hold forth is by many of the fathers rejected ; for that the knowledge of our lives determinate measure is not a fit matter of prayer to god ; that being a secret reserved by god to himself , which to inquire into savours of presumptuous curiosity ; the universal validity of which reason i will not debate ; but shall defer so much to their judgment , as to suppose that the numbring of our days ( according to their sense ) doth here onely imply a confused indefinite computation of our days number , or the length of our life ; such as , upon which it may appear , that necessarily our life cannot be long ( not according to the accompt mentioned in this psalm ( the same with that of solon , in herodotus ) above seventy or eighty years , especially as to purposes of health , strength , content ) will probably by reason of various accidents , to which it is exposed , be much shorter ( seven or ten years according to a moderate esteem ) may possibly , from surprises undiscoverable , be very near to its period ; by few instants removed from death ( a year , a month , a day , it may be somewhat less . ) this i shall allow to be the arithmetick that moses here desires to learn ; whence it doth follow that teaching ( or making to know , so it is in the hebrew ) doth import here ( as it doth other-where frequently in scripture ) god's affording the grace to know practically , or with serious regard to consider this state and measure of our life ( for in speculation no man can be ignorant of humane lifes brevity and uncertainty ; but most men are so negligent and stupid , as not to regard it sufficiently , not to employ this knowledge to any good purpose . ) this interpretation i chuse , being in it self plausible enough , and countenanced by so good authority ; yet the former might well enough ( by good consequence , if not so immediately ) serve my design : or be a ground able to support the discourse i intend to build upon the words ; the subject whereof briefly will be this , that the consideration of our lives certain and necessary brevity and frailty , is a mean proper and apt to dispose us toward the wise conduct of our remaining life ; to which purpose such a consideration seems alike available , as the knowledge of its punctual or definite measure ; or more than it ; upon the same , or greater reasons . as for the latter clause , that we may apply our hearts to wisdom ; 't is according to the hebrew , and we shall bring the heart to wisdom ; implying , the application of our hearts to wisdom to be consequent upon the skill and practice ( bestowed by god ) of thus computing our days . as for wisdom , that may denote either sapience , a habit of knowing what is true ; or prudence , a disposition of chusing what is good ; we may here understand both , especially the latter ; for , as tully saith of philosophy , omnis summa philosophioe ad beate vivendum refertur , the summ or whole of philosophy refers to living happily ; so all divine wisdom doth respect good practice . the word also comprehends all the consequences and adjuncts of such wisdom ( for so commonly such words are wont by way of metonymie to denote , together with the things primarily signified , all that naturally flow from or that usually are conjoined with them ) in brief ( to cease from more explaining that , which is in it self conspicuous enough ) i so understand the text , as if the prophet had thus expressed himself : since , o lord , all things are in thy hand , and sovereign disposal ; since it appears that man's life is so short and frail , so vexatious and miserable , so exposed to the just effects of thy displeasure ; we humbly beseech thee , so to instruct us by thy wisdom , so to dispose us by thy grace ; that we may effectually know ; that we may seriously consider the brevity and uncertainty of our lives durance ; whence we may be induced to understand , regard , and chuse those things which good reason dictates best for us ; which according to true wisdom , it most concerns us to know and perform . from which sense of the words we might infer many usefull documents , and draw matter of much wholsome discourse ; but passing over all the rest , i shall onely insist upon that one point , which i before intimated , viz. that the serious consideration of the shortness and frailty of our life is a proper instrument conducible to the bringing our hearts to wisdom , to the making us to discern , attend unto , embrace and prosecute such things as are truly best for us ; that it is available to the prudent conduct and management of our life ; the truth of which proposition is grounded upon the divine prophet his opinion : he apprehended such a knowledge or consideration to be a profitable means of inducing his heart to wisdom ; wherefore he prays god to grant it him in order to that end ; supposing that effect would proceed from this cause . and that it is so in way of reasonable influence i shall endeavour to shew by some following reasons . 1. the serious consideration of our lifes frailty and shortness will confer to our right valuation ( or esteem ) of things , and consequently to our well-placing , and our duly moderating our cares , affections and endeavours about them . for as we value things , so are we used to affect them , to spend our thoughts upon them , to be earnest in pursuance or avoiding of them . there be two sorts of things we converse about , good and bad ; the former , according to the degree of their appearance so to us ( that is , according to our estimation of them ) we naturally love , delight in , desire and pursue ; the other likewise in proportion to our opinion concerning them , we do more or less loath and shun . our actions therefore being all thus directed and grounded , to esteem things aright both in kind and degree ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to assign every thing its due price , as epictetus speaks ; quanti quidque sit judicare , to judge what each thing is worth as seneca , ) is in order the first , in degree a main part of wisdom ; and as so is frequently by wise men commended . now among qualities that commend or vilifie things unto us , duration and certainty have a chief place ; they often alone suffice to render things valuable or contemptible . why is gold more precious than glass or crystal ? why prefer we a ruby before a rose , or a gilly-flower ? 't is not because those are more serviceable , more beautifull , more gratefull to our senses than these ( it is plainly otherwise ) but because these are brittle and fading , those solid and permanent ; these we cannot hope to retain the use or pleasure of long ; those we may promise our selves to enjoy so long as we please ; whence on the other side is it , that we little fear or shun any thing how painfull , how offensive so-ever , being assured of its soon passing over , the biting of a flea , or the prick in letting bloud ? the reason is evident ; and that in general nothing can on either hand be considerable ( either to value or disesteem ) which is of a short continuance . upon this ground therefore let us tax the things concerning us whether good or bad , relating to this life , or to our future state ; and first the good things relating to this life ; thence we shall be disposed to judge truly concerning them , what their just price is , how much of affection , care and endeavour they deserve to have expended on them . in general , and in the lump concerning them all st. paul tells us , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the shape or fashion ( all that is apparent or sensible ) in this present world doth flit , and soon give us the go-by : we gaze a-while upon these things , as in transitu , or intra conspectum ; as they pass by us , and keep a-while in sight ; but they are presently gone from us , or we from them . they are but like objects represented in a glass ; which having viewed a-while , we must shortly turn our backs , or shut our eyes upon them , then all vanishes and disappears unto us . whence he well infers an indifferency of affection toward them ; a slackness in the enjoyment of them to be required of us ; a using this world , as if we used it not ; a buying , as if we were not to possess ; a weeping , as if we wept not ; and a rejoycing , as if we rejoyced not ; a kind of negligence and unconcernedness about these things . the world ( saith st. john ) passeth away , and the desire thereof ; what-ever seemeth most lovely and desirable in the world is very flitting ; how-ever our desire and our enjoyment thereof must suddenly cease . imagine a man therefore possessed of all worldly goods , arm'd with power , flourishing in credit , flowing with plenty , swimming in all delight ( such as were sometime priamus , polycrates , croesus , pompey ) yet since he is withall supposed a man and mortal ; subject both to fortune and death ; none of those things can he reasonably conside , or much satisfy himself in ; they may be violently divorced from him by fortune , they must naturally be loosed from him by death ; the closest union here cannot last longer than till death us depart ; wherefore no man upon such accompt can truly call or ( if he consider well ) heartily esteem himself happy ; a man cannot hence ( as the most able judge , and trusty voucher of the commodities doth pronounce ) receive profit or content from any labour he taketh ( upon these transitory things ) under the sun . why then ( let me inquire ) do we so cumber our heads with care , so rack our hearts with passion , so wast our spirits with incessant toil about these transitory things ? why do we so highly value , so ardently desire , so eagerly pursue , so fondly delight in , so impatiently want , or lose , so passionately contend for and emulate one another in regard to these bubbles ; forseiting and foregoing our homebred most precious goods , tranquillity and repose , either of mind or body , for them ? why erect we such mighty fabricks of expectation and confidence upon such unsteady sands ? why dress we up these our inns , as if they were our homes , and are as carefull about a few nights lodging here , as if we designed an everlasting aboad ( we that are but sojourners and pilgrims here , and have no fixed habitation upon earth ; who come forth like a flower , and are soon cut down ; flee like a shadow , and continue not ; are winds passing away , and coming not again ; who fade all like a leaf , whose life is a vapour appearing for a little time , and then vanishing away ; whose days are a handbreadth , and age as nothing ; whose days are consumed like smoak , and years are spent as a tale . who wither like the grass , upon which we feed ; and crumble as the dust , of which we are compacted ; for thus the scripture by apposite comparisons represents our condition ) yet we build ( like the men of agrigentum ) as if we were to dwell here for ever ; and hoard up , as if we were to enjoy after many ages ; and inquire , as if we would never have done knowing ? the citizens of croton ( a town in italy ) had a manner ( it is said ) of inviting to feasts a year before the time , that the guests in appetite and garb might come well prepared to them ; do we not usually resemble them in this ridiculous solicitude and curiosity ; spes inchoando longas , commencing designs , driving on projects , which a longer time than our life would not suffice to accomplish ? how deeply do we concern our selves in all that is said or done ; when the morrow all will be done away and forgotten ? when ( excepting what our duty to god , and charity towards men requires of us , and that which concerns our future eternal state ) what is done in the world , who gets or loses , which of the spokes in fortune's wheel is up , and which down , is of very little consequence to us . but the more to abstract our minds from , and temper our affections about these secular matters , let us examine particularly by this standard , whether the most valued things in this world deserve that estimate which they bear in the common market , or which popular opinion assigns them . 1. to begin then with that which takes chief place , which the world most dotes on , which seems most great and eminent among men ; secular state and grandeur , might and prowess , honour and reputation , favour and applause of men , all the objects of humane pride and ambition ; of this kind , st. peter thus pronounces ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all the glory of the men is as the flower of the grass ; the grass is dried up , and the flower thereof doth fall off ; 't is as the flower of the grass , how specious so ever , yet the most fading and failing part thereof ; the grass it self will soon wither , and the flower doth commonly fall off before that . we cannot hold this flower of worldly glory beyond our short time of life ; and we may easily much sooner be deprived of it : many tempests of fortune may beat it down , many violent hands may crop it , 't is apt of its self to fade upon the stalk ; how-ever the sun ( the influence of age and time ) will assuredly burn and dry it up , with our life that upholds it . surely ( saith the psalmist ) men of low degree are vanity , and men of high degree are a lye : men of high degree ; the mighty princes , the famous captains , the subtile statesmen , the grave senatours ; they who turn and toss about the world at their pleasure ; who , ( in the prophet's language ) make the earth tremble , and shake kingdoms : even these , they are a lie ; ( said he , who himself was none of the least considerable among them , and by experience well knew their condition , the greatest and most glorious man of his time king david . ) they are a lie ; that is , their state presents something of brave and admirable to the eye of men ; but 't is onely deceptio visus ; a shew without a substance ; it doth but delude the careless spectatours with false appearance ; it hath nothing under it solid or stable ; being laid in the balance ( the royal prophet there subjoins ; that is , being weighed in the scales of right judgment , being thoroughly considered ) it will prove lighter than vanity it self ; it is less valuable than mere emptiness , and nothing it self ; that saying sounds like an hyperbole , but it may be true in a strict sense : sceing , that the care and pains in maintaining it , the fear and jealousie of losing it , the envy , obloquy and danger that surround it , the snares it hath in it , and temptations inclining men to be pufft up with pride , to be insolent and injurious , to be corrupt with pleasure ( with other bad concomitants thereof ) do more than countervail what-ever either of imaginary worth or real convenience may be in it . perhaps could it without much care , trouble and hazard continue for ever , or for a long time , it might be thought somewhat considerable ; but since its duration is uncertain and short ; since man in honour abideth not , but is like the beasts that perish ; that they who look so like gods , and are called so , and are worshipped as so , yet must die like ( like men , yea like sheep shall be laid in the grave ; ) since , as 't is said of the king of babylon in esay ; their pomp must be brought down to the grave , and the noise of their viols ; the worm shall be spread under them , and the worm shall cover them ; seeing that a moment of time shall extinguish all their lustre , and still all that tumult about them ; that they must be disrobed of their purple , and be cloathed with corruption ; that their so spatious and splendid palaces must soon be exchanged for close darksome coffins ; that both their own breath , and the breath of them who now applaud them must be stopped ; that they who now bow to them , may presently trample on them ; and they who to day trembled at their presence , may the morrow scornfully insult upon their memory : is this the man ( will they say , as they did of that great king ) who made the earth to tremble ; that did shake kingdoms ; that made the world as a wilderness ; and destroyed the kingdoms thereof ? since this is the fate of the greatest , and most glorious among men , what reason can there be to admire their condition ; to prize such vain and short-liv'd preeminences ? for who can accompt it a great happiness to be styled and respected as a prince , to enjoy all the powers and prerogatives of highest dignity for a day , or two ; then being obliged to descend into a sordid and despicable estate ? who values the fortune of him that is brought forth upon the stage to act the part of a prince ; though he be attired there , and attended as such ; hath all the garb and ceremony , the ensigns and appurtenances of majesty about him ; speaks and behaves himself imperiously ; is flattered and worshipped accordingly ; yet , who in his heart doth adore this idol ; doth admire this mockery of greatness ? why not ? because after an hour or two the play is over , and this man's reign is done . and what great difference is there between this and the greatest worldly state ? between alexander in the history , and alexander on the stage ? are not ( in the psalmist's accompt ) all our years spent as a tale that is told ; or , as a fable , that is acted ? this in comparison of that , what is it at most , but telling the same story , acting the same part a few times over ? what are a few years more than a few hours repeated not very often ? not so often as to make any considerable difference ; so a great emperour reflected : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; what ( said he ) doth the age of an infant , dying within three days , differ from that of nestor , who lived three ages of men ; since both shall be past , and ended ; both then meet , and thereby become equal ; since considering the immense time that runs on , and how little a part thereof any of us takes up ( juvenes & senes in oequo sumus ) we are all alike young and old ; as a drop and a pint bottle in compare to the ocean are in a sort equal , that is , both altogether inconsiderable . quid enim diu est , ubi sinis est ? saith st. austine : what can be long that shall be ended ; which coming to that pass is as if it never had been ? since then upon this accompt ( upon worldly accompts , i speak all this ; and excepting that dignity and power may be talents bestowed by god , or advantages to serve god , and promote the good of men ; excepting also the relation persons justly instated in them bear to god as his deputies and ministers ; in which respects much reverence is due to their persons , much value to their places ; even the more , by how much less their present outward estate is considerable , and because at present they receive so slender a reward for all their cares and pains employ'd in the discharge of their offices ; this i enterpose to prevent mistakes , lest our discourse should seem to disparage , or detract from the reverence due to persons in eminent place . but since , under this caution ) all worldly power and glory appear so little valuable , the consideration hereof may avail to moderate our affections about them ; to quell all ambitious desires of them , and all vain complacencies in them . for why should we so eagerly seek and pursue such empty shadows , which if we catch , we in effect catch nothing ; and whatever it is , doth presently slip out of our hands ? why do we please our selves in such evanid dreams ? is it not much better to rest quiet and content in any station wherein god hath placed us , than to trouble our selves and others in climbing higher to a precipice , where we can hardly stand upright , and whence we shall certainly tumble down into the grave ? this consideration is also a remedy , proper to remove all regret and envy grounded upon such regards . for why , though suppose men of small worth , or vertue should flourish in honour and power , shall we repine thereat ? is it not as if one should envy to a butterfly , its gaudy wings ; to a tulip its beautifull colours , to the grass its pleasant verdure ; that grass , to which in this psalm we are compared ; which in the morning flourisheth , and groweth up , in the evening is cut down and withereth ? i may say of this discourse with the philosopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is a homely remedy ( there may be divers better ones ) yet hath its efficacy ; for david himself made use thereof more than once : be not , saith he , afraid ( or troubled ) when one is made rich , when the glory of his house is encreased ; for when he dieth he shall carry nothing away , his glory shall not descend with him . i was ( saith he again ) envious at the foolish , when i saw the prosperity of the wicked ; but i went into the sanctuary , then understood i their end ; surely thou didst set them in slippery places — how are they brought into desolation as in a moment : thus considering the lubricity and transitoriness of that prosperity , which foolish and wicked men enjoyed , did serve to cure that envious distemper , which began to affect the good man's heart . 2. but let us descend from dignity and power ( that is from names and shews ) to somewhat seeming more real and substantial ; to riches ; that great and general idol , the most devoutly adored that ever any hath been in the world ; which hath a temple almost in every house , an altar in every heart ; to the gaining of which most of the thoughts , most of the labours of men immediately tend ; in the possession of which men commonly deem the greatest happiness doth consist . but this consideration we discourse about , will easily discover , that even this , as all other idols , is nothing in the world , nothing true and solid ; will ( i say ) justify that advice and verifie that assertion of the wise-man : labour not for riches , wilt thou set thy heart upon that which is not ? it well applied will pluck down the high places reared to this great idol of clay in men's hearts ; will confute the common conceits and phrases , which so beautifie wealth ; shewing that whoever dotes thereon is more truly and properly styled a miserable man , than a happy , or blessed one : for is he not indeed miserable , who makes lies his refuge , who consides in that which will deceive and disappoint him ? the prophet assures us so : woe ( saith the prophet habbakuk ) woe be to him , who coveteth an evil covetousness to his house ; that he may set his nest on high , that he may be delivered from the power of evil : men ( he implies ) imagine by getting riches , they have secured and raised themselves above the reach of all mischief ? but ye see it was in the prophet's judgement a wofull mistake . st. paul doth warn men ( very emphatically ) not to hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the uncertainty ( or obscurity ) of riches ; intimating , that to trust in them , is to trust in darkness it self ; in that wherein we can discern nothing ; in we know not what . they are , we cannot but observe , subject to an infinity of chances , many of them obvious and notorious ; more of them secret and unaccomptable : they make ( the wise-man tells us ) themselves wings ( they need it seems no help for that ) and fly away like as an eagle toward heaven ( quite out of sight , and beyond our reach they of their own accord do swiftly fly away ) however , should they be disposed to stay with us , we must fly from them ; were they inseparably affixed to this life , yet must they together with that be severed from us ; as we came naked of them into this world , so naked shall we return ; as he came , saith the preacher , s● shall he go ; and what profit ( then ) hath he that laboureth for the wind ? from hence , that we must so soon part with riches , he infers them to be but wind ; a thing not any-wise to be fixed or setled ; which 't is vain to think we can appropriate , or retain ; and vain therefore greedily to covet or pursue : so the psalmist also reasons it : surely , every man ( saith he ) walketh in a vain shew ; surely they are disquieted in vain ; he heapeth up riches , and knoweth not who shall gather them . men , in his accompt , that troubled themselves in accumulating wealth , did but idly delude themselves , fansying to receive content from such things , which they must themselves soon be separated from ; and leave at uncertainties , to be disposed of they now not how : that which in his wise son's esteem was sufficient to make a man hate all his labour under ●he sun : because , saith he , i shall ●eave it to the man that shall be after ●e , and who knoweth , whether he shall ●e a wise man or a fool ? yet he shall ●ave rule over all my labour , wherein i have laboured , and wherein i have shewed my self wise under the sun : all , it seems , that we ●re so wise , and so industrious about ; that we so beat our heads about , and spend our spirits upon , ●s at most but gaudium hoeredis ; the joy of an heir , and that an uncertain one ( for your son , your kinsman , your friend may for all you can know die before you , or soon after you ) 't is but a being at great pains and charges in tilling the land , and sowing and dressing it ; whence we are sure not to reap any benefit to our selves , and cannot know who shall do it . the rich man ( st. james tells us ) as the flower of the grass shall he pass away ; for the sun is no sooner risen with a burning heat , but it withereth the grass , and the flower thereof falleth , and the grace of the fashion therof perisheth ; so also shall the rich man fade in his ways ; all the comfort ( we see by the apostles discourse ) and the convenience , all the grace and ornament that riches are supposed to yeild will certainly wither and decay , either before , or with us ; whenever the sun ( that is , either some extream mischance in life , or the certain destiny of death ) doth arise , and make impression on them . but our saviour hath best set out the nature and condition of these things in that parable concerning the man , who having had a plentifull crop of corn , and having projected for the disposal of it , resolved then to bless himself , and entertain his mind with pleasing discourses , that having , in readiness and security , so copious accommodations , he might now enjoy himself with full satisfaction and delight ; not considering , that though his barns were full , his life was not sure ; that god's pleasure might soon interrupt his pass-time ; that the fearfull sentence might presently be pronounced : thou fool , this night thy life shall be required of thee , and what thou hast prepared , to whom shall it fall ? euripides calls riches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a thing which much endears life ; or makes men greatly love it ; but they do not at all enable to keep it : there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no price , or ransome equivalent to life ; all that a man hath , he would give to redeem it , but it is a purchase too dear for all the riches in the world to compass ; so the psalmist tells us , they that trust in their wealth , and boast themselves in the multitude of their riches , none of them can by any means redeem his brother , nor give to god a ransome for him ; for the redemption of their soul is precious : they cannot redeem their brother's soul , or life ; nor therefore their own ; for all souls are of the same value , all greatly surpass the price of gold and silver . life was not given us for perpetuity , but lent , or deposited with us ; and without delay or evasion it must be resigned into the hand of its just owner , when he shall please to demand it ; and although righteousness may , yet riches ( as the wiseman tells us ) cannot deliver from death , nor at all profit us in the day of wrath . could we probably retain our possessions for ever in our hands ; nay , could we certainly foresee some considerable long definite time , in which we might enjoy our stores , it were perhaps somewhat excusable to scrape and hoard , it might look like rational providence , it might yield some valuable satisfaction ; but since , rape , congere , aufer , posside , statim relinquendum est ; since , as solomon tells us , riches are not for ever , nor doth the crown endure to every generation ; yea , since they must be left very soon , nor is there any certainty of keeping them any time ; that one day may consume them ; one night may dispossess us of them , and our life together with them ; there can be no reason why we should be solicitous about them ; no accompt given of our setting so high a rate upon them . for who would much regard the having custody of a rich treasure for a day or two , then to be stripped of all , and left bare ? to be to day invested in large domains , and to morrow to be dispossess'd of them ? no man surely would be so fond , as much to affect the condition . yet this is our case ; whatever we call ours , we are but guardians thereof for a few days . this consideration therefore may serve to repress , or moderate in us all covetous desires , proud conceits , vain confidences and satisfactions in respect to worldly wealth , to induce us ( in job's language ) not to make gold our hope , nor to say to the fine gold , thou art my confidence ; not to rejoyce because our wealth is great , and because our hand hath gotten much ; to extirpate from our hearts that root of all evil , the love of money . for if , as the preacher thought , the greatest pleasure or benefit accruing from them , is but looking upon them for a while , ( what good , saith he , is there to the owners thereof , saving the beholding of them with their eyes ? ) if a little will , nay must suffice our natural appetites , and our present necessities ; if more than needs , is but ( as the scripture teaches us ) a trouble disquieting our minds with care ; a dangerous snare , drawing us into mischief and sorrow ; if this , i say , be their present quality ; and were it better , yet could it last for any certain , or any long continuance , is it not evidently better to enjoy that pittance god hath allotted us with ease and contentation of mind ; or if we want a necessary supply , to employ onely a moderate diligence in getting thereof by the fairest means , which with god's blessing promised thereto , will never fail to procure a competence , and with this to rest content ; than with those in amos , to pant after the dust of the earth ; to lade our selves with thick clay ; to thirst insatiably after flouds of gold , to heap up mountains of treasure , to extend unmeasurably our possessions , ( joining house to house , and laying field to field , till there be no place , that we may be placed alone in the midst of the earth ; as the prophet esay doth excellently describe the covetous man's humour ) than , i say , thus incessantly to toil for the maintenance of this frail body , this flitting breath of ours ? if divine bounty hath freely imparted a plentifull estate upon us , we should indeed bless god for it ; making our selves friends thereby ( as our saviour advises us ) employing it to god's praise and service ; to the relief and comfort of our brethren that need ; but to seek it earnestly , to set our heart upon it , to relye thereon ; to be greatly pleased or elevated in mind thereby , as it argues much infidelity and profaneness of heart , so it signifies much inconsiderateness and folly , the ignorance of its nature , the forgetfulness of our own condition , upon the grounds discoursed upon . 3. now , in the next place ; for pleasure , that great witch , which so enchants the world , and which by its mischievous baits so allures mankind into sin and misery ; although this consideration be not altogether necessary to disparage it ( its own nature sufficing to that ; for it is more transitory than the shortest life , it dyes in the very enjoyment ) yet it may conduce to our wise and good practice in respect thereto , by tempering the sweetness thereof , yea souring its relish to us ; minding us of its insufficiency and unserviceableness to the felicity of a mortal creature ; yea , it s extreamly dangerous consequences to a soul , that must survive the short enjoyment thereof . some persons indeed , ignorant or incredulous of a future estate ; presuming of no sense remaining after death , nor regarding any accompt to be rendred of this life's actions , have encouraged themselves , and others in the free enjoyment of present sensualities , upon the score of our life's shortness and uncertainty ; inculcating such maxims as these : — brevis est hic fructus homullis ; — post mortem nulla voluptas . let us eat and drink , for to morrow we shall dye ; because our life is short , let us make the most advantageous use thereof we can ; because death is uncertain , let us prevent its surprisal , and be beforehand with it , enjoying somewhat , before it snatches all from us . the authour of wisedom observeth , and thus represents these mens discourse : our life is short and tedious ; and in the death of a man there is no remedy ; neither was there any man known to have returned from the grave : — come on , therefore let us enjoy the good things that are present ; let us speedily use the creatures like as in youth ; let us fill our selves with costly wine and ointments ; and let no flower of the spring pass by us ; let us crown our selves with rose-buds before they be withered ; let none of us go without his part of voluptuousness — for this is our portion , and our lot is this . thus , and no wonder , have some men conceiving themselves beasts , resolved to live as such ; renouncing all sober care becoming men , and drowning their reason in brutish sensualities ; yet no question , the very same reflexion , that this life would soon pass away , and that death might speedily attack them , did not a little quash their mirth , and damp their pleasure . to think , that this perhaps might be the last banquet they should taste of ; that they should themselves shortly become the feast of worms and serpents ; could not but somewhat spoil the gust of their highest delicacies , and disturb the sport of their loudest jovialties ; but , in job's expression , make the meat in their bowels to turn , and be as the gall of asps within them . those customary enjoyments did so enamour them of sensual delight , that they could not without pungent regret imagine a necessity of soon for ever parting with them ; and so their very pleasure was by this thought made distastfull and embittered to them . so did the wiseman observe : o death , how bitter is the remembrance of thee to a man that liveth at rest in his possessions ; unto the man that hath nothing to vex him ; and that hath prosperity in all things ; yea ( adds he ) unto him that is yet able to receive meat : and how bitter then must the remembrance thereof be to him , who walloweth in all kind of corporal satisfaction and delight ; that placeth all his happiness in sensual enjoyment ? however , as to us , who are better instructed and affected ; who know and believe a future state ; the consideration , that the time of enjoying these delights will soon be over ; that this world's jollity is but like the crackling of thorns under a pot ( which yields a brisk sound , and a chearfull blaze , but heats little , and instantly passes away ) that they leave no good fruits behind them , but do onely corrupt and enervate our minds ; war against , and hurt our souls ; tempt us to sin , and involve us in guilt ; that therefore solomon was surely in the right , when he said of laughter , that it is mad , and of mirth , what doth it ? ( that is , that the highest of these delights are very irrational impertinences ) and of intemperance ; that , at the last , it biteth like a serpent , and stingeth like an adder ; with us , i say , who reflect thus , that ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) enjoyment of sinfull pleasure for a season cannot obtain much esteem and love ; but will rather , i hope , be despised and abhorred by us . i will add onely 4. concerning secular wisedom and knowledge ; the which men do also commonly with great earnestness and ambition seek after , as the most specious ornament , and pure content of their mind ; this consideration doth also detect the just value thereof ; so as to allay intemperate ardour toward it , pride and conceitedness upon the having , or seeming to have it , envy and emulation about it . for , imagine , if you please , a man accomplished with all varieties of learning commendable , able to recompt all the stories that have been ever written ( or the deeds acted ) since the world's beginning ; to understand , or with the most delightfull fluency and elegancy to speak all the languages that have at any time been in use among the sons of men ; skilfull in twisting and untwisting all kinds of subtilties ; versed in all sorts of natural experiments , and ready to assign plausible conjectures about the causes of them ; studied in all books whatever , and in all monuments of antiquity ; deeply knowing in all the mysteries of art , or science , or policy , such as have ever been devised by humane wit , or study or observation ; yet all this , such is the pity , he must be forced presently to abandon ; all the use he could make of all his notions , the pleasure he might find in them , the reputation accruing to him from them must at that fatal minute vanish ; his breath goeth forth , he returneth to his earth , in that very day his thoughts perish . there is no work , nor device , nor knowledge , nor wisedom in the grave , whither he goeth . 't is seen ( saith the psalmist , seen indeed every day , and observed by all ) that wise men dye , likewise the fool and brutish person perisheth ; one event happeneth to them both ; there is no remembrance of the wise more than of the fool for ever ; ( both dye alike , both alike are sorgotten ) as the wisest man himself , did ( not without some distast ) observe and complain . all our subtile conceits , and nice criticisms ; all our fine inventions and goodly speculations shall be swallowed up either in the utter darkness , or in the clearer light of the future state . one potion of that lethean cup ( which we must all take down upon our entrance into that land of forgetfulness ) will probably drown the memory , deface the shape of all those idea's , with which we have here stuffed our minds ; however they are not like to be of use to us in that new , so different , state ; where none of our languages are spoken ; none of our experience will suit ; where all things have quite another face unknown , unthought of by us . where aristotle , and varro shall appear mere idiots ; demosthenes and cicero shall become very insants ; the wisest and eloquentest greeks will prove senseless and dumb barbarians ; where all our authours shall have no authority ; where we must all go fresh to school again ; must unlearn perhaps , what in these misty regions we thought our selves best to know ; and begin to learn , what we not once ever dream'd of ; doth therefore , i pray you , so transitory and fruitless a good ( for it self i mean and excepting our duty to god , or the reasonable diligence we are bound to use in our calling ) deserve such anxious desire , or so restless toil ; so carefull attention of mind , or assiduous pain of body about it ? doth it become us to contend , or emulate so much about it ? above all do we not most unreasonably , and against the nature of the thing it self we pretend to ( that is , ignorantly and foolishly ) if we are proud and conceited , much value our selves or contemn others , in respect thereto ? solomon the most experienc'd in this matter , and best able to judge thereof ( he that gave his heart to seek and search out by wisedom concerning all things that had been done under heaven , and this with extream success ; even he ) passeth the same sentence of vanity , vexation and unprofitableness , upon this , as upon all other subcelestial things . true , he commends wisedom as an excellent and usefull thing comparatively ; exceeding folly , so far as light exceedeth darkness ; but since light it self is not permanent , but must give way to darkness , the difference soon vanished ; and his opinion thereos abated ; considering , that as it happened to the fool , so it happened to him , he breaks into that expostulation : and why then was i more wise ? to what purpose was such a distinction made , that signified in effect so little ? and indeed the testimony of this great personage may serve for a good epilogue to all this discourse , discovering sufficiently the slender worth of all earthly things : seeing he , that had given himself industriously to experiment the worth of all things here below , to sound the depth of their utmost perfection and use ; who had all the advantages imaginable of performing it : who flourished in the greatest magnificences of worldly pomp and power ; who enjoyed an incredible affluence of all riches ; who tasted all varieties of most exquisite pleasure ; whose heart was ( by god's special gift , and by his own industrious care ) enlarged with all kind of knowledge ( furnished with notions many as the sand upon the sea shore ) above all that were before him ; who had possessed and enjoyed all that fancy could conceive , or heart could wish , and had arrived to the top of secular happiness ; yet even he with pathetical reiteration pronounces all to be vanity and vexation of spirit ; altogether unprofitable and unsatisfactory to the mind of man. and so therefore we may justly conclude them to be ; so finishing the first grand advantage this present consideration affordeth us in order to that wisedom , to which we should apply our hearts . i should proceed to gather other good fruits , which it is apt to produce and contribute to the same purpose ; but since my thoughts have taken so large scope upon that former head , so that i have already too much , i fear , exercised your patience , i shall onely mention the rest . as this consideration doth , as we have seen , first , dispose us rightly to value these temporal goods , and moderate our affections about them ; so it doth , secondly , in like manner , conduce to the right estimation of temporal evils ; and thereby to the well tempering our passions , in the resentment of them ; to the begetting of patience and contentedness in our minds . also , thirdly , it may help us to value , and excite us to regard those things ( good or evil ) which relate to our future state ; being the things onely of a permanent nature , and of an everlasting consequence to us . fourthly , it will engage us to husband carefully and well employ this short time of our present life : not to defer or procrastinate our endeavours to live well ; not to be lazy and loitering in the dispatch of our onely considerable business , relating to eternity ; to embrace all opportunities , and improve all means ; and follow the best compendiums of good practice leading to eternal bliss . fifthly , it will be apt to confer much toward the begetting and preserving sincerity in our thoughts , words and actions ; causing us to decline all oblique designs upon present mean interests , or base regards to the opinions or affections of men : bearing single respects to our conscience and duty in our actions ; teaching us to speak as we mean ; and be what we would seem ; to be in our hearts and in our closets , what we appear in our outward expressions and conversations with men ; for considering , that within a very short time all the thoughts of our hearts shall be disclosed ; and all the actions of our lives exposed to publick view ( being strictly to be examined at the great bar of divine judgment before angels and men ) we cannot but perceive it to be the greatest folly in the world , for this short present time to disguise our selves ; to conceal our intentions , or smother our actions . what hath occurred ( upon these important subjects ) to my meditation , i must at present , in regard to your patience , omit . i shall close all with that good collect of our church . almighty god , give us grace , that we may cast away the works of darkness , and put upon us the armour of light now in the time of this mortal life , in which thy son jesus christ came to visit us in great humility ; that in the last day , when he shall come again in his glorious majesty to judge both the quick and the dead , we may rise to the life immortal , through him , who liveth and reigneth with thee , and the holy ghost ; now and ever . amen . sermon ii. the consideration of our latter end. psalm xc . 12. so teach us to number our days , that we may apply our hearts unto wisdom . in discoursing formerly upon these words ( expounded according to the most common and passable interpretation ) that which i chiefly observed was this : that the serious consideration of the shortness and frailty of our life is a fit mean or rational instrument subservient to the bringing our hearts to wisedom ; that is , to the making us discern , attend unto , embrace and prosecute such things as , according to the dictates of right reason , are truly best for us . i. the truth of which observation i largely declared from hence , that the said consideration disposeth us to judge rightly about those goods ( which ordinarily court and tempt us , viz. worldly glory and honour ; riches , pleasure , knowledge ; to which i might have added wit , strength and beauty ) what their just worth and value is ; and consequently to moderate our affections , our cares , our endeavours about them ; for that if all those goods be uncertain and transitory , there can be no great reason to prize them much , or to affect them vehemently , or to spend much care and pain about them . ii. i shall next in the same scales weigh our temporal evils ; and say , that also , the consideration of our lives brevity and frailty doth avail to the passing a true judgment of , and consequently to the governing our passions , and ordering our behaviour in respect to all those temporal evils , which either according to the law of our nature , or the fortuitous course of things , or the particular dispensation of providence do befall us . upon the declaration of which point i need not insist much , since what was before discoursed concerning the opposite goods doth plainly enough infer it ; more immediately indeed in regard to the mala damni , or privationis , ( the evils , which consist onely in the want , or loss of temporal goods ) but sufficiently also by a manifest parity of reason in respect to the mala sensus , the real pains , crosses and inconveniences , that assail us in this life . for if worldly glory do hence appear to be no more than a transient blaze , a fading shew , a hollow sound , a piece of theatrical pageantry , the want thereof cannot be very considerable to us . obscurity of condition ( living in a valley beneath that dangerous height , and deceitfull lustre ) cannot in reason be deemed a very sad or pitifull thing ; which should displease , or discompose us ; if we may thence learn that abundant wealth is rather a needless clog , or a perillous snare , than any great convenience to us ; we cannot well esteem to be poor a great inselicity , or to undergo losses a grievous calamity ; but rather a benefit to be free from the distractions that attend it ; to have little to keep for others , little to care for our selves . if these present pleasures be discerned hence to be onely wild fugitive dreams ; out of which being soon roused we shall onely find bitter regrets to abide ; why should not the wanting opportunities of enjoying them be rather accompted a happy advantage , than any part of misery to us ? if it seem , that the greatest persection of curious knowledge ( of what use or ornament soever ) after it is hardly purchased , must soon be parted with ; to be simple or ignorant will be no great matter of lamentation ; as those will appear no solid goods , so these consequently must be onely umbroe malorum , phantasms , or shadows of evil , rather than truly or substantially so ; ( evils created by fancy and subsisting thereby ; which reason should , and time will surely remove . ) that in being impatient or disconsolate for them , we are but like children , that fret and wail for the want of petty toys . and for the more real or positive evils , such as violently assault nature , whole impressions no reason can so withstand , as to distinguish all distast or afflictive sense of them ; yet this consideration will aid to abate and asswage them ; affording a certain hope and prospect of approaching redress . it is often seen at sea , that men ( from unacquaintance with such agitations , or from brackish steams arising from the salt water ) are heartily sick , and discover themselves to be so by apparently grievous symptoms ; yet no man hardly there doth mind or pity them , because the malady is not supposed dangerous , and within a while will probably of it self pass over ; or that however , the remedy is not far off ; the sight of land , a tast of the fresh air will relieve them : 't is near our case : we passing over this troublesome sea of life : from unexperience , joined with the tenderness of our constitution , we cannot well endure the changes and crosses of fortune ; to be tossed up and down ; to suck in the sharp vapours of penury , disgrace , sickness , and the like , doth beget a qualm in our stomachs ; make us nauseate all things , and appear sorely distempered ; yet is not our condition so dismal , as it seems ; we may grow hardier , and wear out our sense of affliction ; however , the land is not far off , and by disembarking hence , we shall suddenly be discharged of all our molestations . 't is a common solace of grief , approved by wise men , si gravis , brevis est ; si longus , levis ; if it be very grievous and acute , it cannot continue long , without intermission or respit ; if it abide long , it is supportable ; intolerable pain is like lightening , it destroys us , or is it self instantly destroyed . however , death at length ( which never is far off ) will free us ; be we never so much tossed with storms of misfortune , that is a sure haven ; be we persecuted with never so many enemies , that is a safe refuge ; let what pains or diseases soever infest us , that is an assured anodynon , and infallible remedy for them all ; however we be wearied with the labours of the day , the night will come and ease us ; the grave will become a bed of rest unto us . shall i dye ? i shall then cease to be sick ; i shall be exempted from disgrace ; i shall be enlarged from prison ; i shall be no more pinched with want ; no more tormented with pain . death is a winter , that as it withers the rose and lily , so it kills the nettle and thistle ; as it stifles all worldly joy and pleasure , so it suppresses all care and grief ; as it hushes the voice of mirth and melody , so it stills the clamours , and the sighs of misery ; as it defaces all the world's glory , so it covers all disgrace , wipes off all tears , silences all complaint , buries all disquiet and discontent . king philip of macedon once threatned the spartans to vex them sorely , and bring them into great straits ; but , answered they , can he hinder us from dying ; that indeed is a way of evading , which no enemy can obstruct , no tyrant can debar men from ; they who can deprive of life , and its conveniences , cannot take away death from them . there is a place , job tells us , where the wicked cease from troubling , and where the weary be at rest ; where the prisoners rest together ; they hear not the voice of the oppressour ; the small and great are there ; and the servant is free from his master . 't is therefore but holding out a while , and a deliverance from the worst this world can molest us with , shall of its own accord arrive unto us ; in the mean time 't is better that we at present owe the benefit of our comfort to reason , than afterward to time ; by rational consideration to work patience and contentment in our selves ; and to use the shortness of our life as an argument to sustain us in our assliction , than to find the end thereof onely a natural and necessary means of our rescue from it . the contemplation of this cannot fail to yield something of courage and solace to us in the greatest pressures ; these transient , and short-liv'd evils , if we consider them as so , cannot appear such horrid bugbears , as much to affright or dismay us ; if we remember how short they are , we cannot esteem them so great , or so intolerable . there be , i must confess , divers more noble considerations , proper and available to cure discontent and impatience . the considering , that all these evils proceed from god's just will , and wise providence ; unto which it is fit ; and we upon all accompts are obliged readily to submit ; that they do ordinarily come from god's goodness , and gratious design towards us ; that they are medicines ( although ungratefull , yet wholsome ) administred by the divine wisedom , to prevent , remove or abate our distempers of soul ( to allay the tumours of pride , to cool the fevers of intemperate desire ; to rouse us from the lethargy of sloath ; to stop the gangrene of bad conscience ) that they are fatherly corrections , intended to reclaim us from sin , and excite us to duty ; that they serve as instruments or occasions to exercise , to try , to refine our vertue ; to beget in us the hope , to qualifie us for the reception of better rewards ; such discourses indeed are of a better nature , and have a more excellent kind of efficacy : yet no fit help , no good art , no just weapon is to be quite neglected in the combat against our spiritual foes . a pebble-stone hath been sometimes found more convenient than a sword or a spear to slay a giant . baser remedies ( by reason of the patient's constitution , or circumstances ) do sometime produce good effect , when others in their own nature more rich and potent want efficacy . and surely frequent reflexions upon our mortality , and living under the sense of our life's frailty cannot but conduce somewhat to the begetting in us an indifferency of mind toward all these temporal occurents : to extenuate both the goods and the evils we here meet with ; consequently therefore to compose and calm our passions about them . iii. but i proceed to another use of that consideration we speak of emergent from the former , but so as to improve it to higher purposes . for since it is usefull to the diminishing our admiration of these worldly things , to the withdrawing our affections from them , to the slackning our endeavours about them ; it will follow that it must conduce also to beget an esteem , a desire , a prosecution of things conducing to our future welfare ; both by removing the obstacles of doing so , and by engaging us to consider the importance of those things in comparison with these . by removing obstacles i say ; for while our hearts are possessed with regard and passion toward these present things , there can be no room left in them for respect and affection toward things future . 't is in our soul as in the rest of nature ; there can be no penetration of objects ( as it were ) in our hearts , nor any vacuity in them ; our mind no more than our body can be in several places , or tend several ways , or abide in perfect rest ; yet some-where it will always be ; some-whither it will always go ; some-what it will ever be doing . if we have a treasure here ( some-what we greatly like and much confide in ) our hearts will be here with it ; and if here , they cannot be otherwhere ; they will be taken up ; they will rest satisfied ; they will not care to seek farther . if we affect worldly glory and delight in the applause of men , we shall not be so carefull to please god , and seek his favour . if we admire and repose confidence in riches , it will make us neglectfull of god , and distrustfull of his providence ; if our mind thirsts after , and sucks in greedily sensual pleasures , we shall not relish spiritual delights , attending the practice of vertue and piety , or arising from good conscience ; adhering to , attending upon masters of so different , so opposite a quality is inconsistent ; they cannot abide peaceably together , they cannot both rule in our narrow breasts ; we shall love and hold to the one ; hate and despise the other . if any man love the world , the love of the father is not in him ; the love of the world , as the present guest , so occupies and fills the room ; that it will not admit , cannot hold the love of god. but when the heart is discharged and emptied of these things ; when we begin to despise them as base and vain ; to distast them as insipid and unsavoury ; then naturally will succeed a desire after other things promising a more solid content ; and desire will breed endeavour ; and endeavour ( furthered by god's assistence always ready to back it ) will yeild such a glimps and taste of those things , as will so comfort and satisfie our minds , that thereby they will be drawn and engaged into a more earnest prosecution of them . when ( i say ) driving on ambitious projects , heaping up wealth , providing for the flesh ( by our reflecting on the shortness and frailty of our life ) become so insipid to us , that we find little appetite to them , or relish in them ; our restless minds will begin to hunger and thirst after righteousness , desiring some satisfaction thence : discerning these secular and carnal fruitions to be mere husks ( the proper food of swine ) we shall bethink our selves of that better nourishment ( of rational or spiritual comfort ) which our fathers house doth afford to his children and servants . being somewhat disentangled from the care of our sarms and our trafficks ; from yoaking our oxen and being married to our present delights ; we may be at leisure , and in disposition to comply with divine invitations to entertainments spiritual . experiencing , that our trade about these petty commodities turns to small accompt , and that in the end we shall be nothing richer thereby ; reason will induce us with the merchant in the gospel to sell all that we have ( to forego our present interests and designs ) for the purchasing that rich pearl of god's kingdom , which will yeild so exceeding profit ; the gain of present comfort to our conscience , and eternal happiness to our souls . in fine , when we consider seriously , that we have here no abiding city , but are onely sojourners and pilgrims upon earth ; that all our care and pain here do regard onely an uncertain and transitory state ; and will therefore suddenly as to all fruit and benefit be lost unto us ; this will suggest unto us , with the good patriarchs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to long after a better countrey ; a more assured , and lasting state of life ; where we may enjoy some certain and durable repose ; to tend homeward , in our desires and hopes , toward those eternal mansions of joy and rest prepared for god's faithfull servants in heaven . thus will this consideration help toward the bringing us to inquire after and regard the things concerning our future state ; and in the result will engage us to compare them with these present things , as to our concernment in them and the consequence of them to our advantage or damage , whence a right judgment , and a congruous practice will naturally follow . there be four ways of comparing the things relating to this present life with those which respect our future state : comparing the goods of this with the goods of that ; the evils of this with the evils of that ; the goods of this with the evils of that ; the evils of this with the goods of that . all these comparisons we may find often made in scripture ; in order to the informing our judgment about the respective value of both sorts ; the present consideration intervening , as a standard to measure and try them by . first then ; comparing the present goods with those which concern our future state , since the transitoriness and uncertainty of temporal goods detract from their worth , and render them in great degree contemptible ; but the durability and certainty of spiritual goods doth encrease their rate , and make them exceedingly valuable ; 't is evident hence , that spiritual goods are infinitely to be preferred in our opinion , to be more willingly embraced , to be more zealously pursued than temporal goods , that in case of competition , when both cannot be enjoyed , we are in reason obliged readily to part with all these , rather than to forfeit our title unto , or hazard our hope of those . thus in the scripture it is often discoursed : the world ( saith st. john ) passeth away , and the desire thereof ; but he that doeth the will of god abideth for ever : the world , and all that is desirable therein is transient ; but obedience to god's commandments is of an everlasting consequence ; whence he infers , that we should not love the world ; that is , not entertain such an affection thereto , as may any way prejudice the love of god , or hinder the obedience springing thence , or suitable thereto . all flesh is grass ( saith st. peter ) and all the glory of man as the flower of the grass ; the grass withereth , and the flower thereof falleth away ; but the word of the lord endureth for ever : all worldly glory is frail and fading , but the word of god is eternally firm and permanent ; that is , the good things by god promised to them , who faithfully serve him , shall infallibly be conferred on them to their everlasting benefit ; whence it follows , that as he exhorts , we are bound to gird up the loins of our mind , to be sober , and hope to the end ; to proceed and persist constantly in faithfull obedience to god. charge those ( saith st. paul ) who are rich in this world , that they be not high-minded , nor trust in uncertain riches , but in the living god ; that they do good , be rich in good works , ready to distribute , willing to communicate ; treasuring up for themselves a good foundation for the future ; that they may attain everlasting life : since , argues he , present riches are of uncertain , and short continuance ; but faith and obedience to god , exercised in our charity and mercy toward men , are a certain stock improveable to our eternal interest ; therefore be not proud of , nor relie upon those , but regard especially , and employ our selves upon these . our saviour himself doth often insist upon , and inculcate this comparison : treasure not unto your selves treasures upon earth , where moth and rust do corrupt ; and where thieves break through and steal ; but treasure up to your selves treasures in heaven , where moth and rust do not corrupt , and where thieves do not break through and steal . do not take care for your soul , what ye shall eat , and what ye shall drink ; nor for your body , what ye shall put on ; but seek first the kingdom of god. labour not for the food that perisheth , but for the food that abideth to eternal life ; sell your substance , and give alms ; provide your selves bags that wax not old ; an indefectible treasure in the heavens : thus doth the holy scripture , setting forth the uncertainty and transitoriness of the present , the certainty and permanency of future goods , declare the excellency of these above those ; advising thereupon , with highest reason , that we willingly reject those ( in real effect , if need be , however always in ready disposition of mind ) in order to the procuring or securing of these . it also , for our example and encouragement , commends to us the wisedom and vertue of those persons , who have effectually practised this duty : of abraham , our father , who , in expectation of that well-founded city , made and built by god , did readily desert his countrey and kindred , with all present accommodations of life ; of moses , who disregarded the splendors and delights of a great court ; rejected the alliance of a great princess , and refused to be called the son of pharaoh's daughter ; in respect to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that future distribution of reward ; a share wherein shall assuredly fall to them , who above all other considerations regard the performance of their duty to god , of the apostles , who forsook all , parents , brethren , lands , houses , trades , receits of custome , to follow christ ; him at present poor , and naked of all secular honour , power , wealth and delight ; in hope onely to receive from him divine benefits , and future preserments in his kingdom ; of mary , who neglecting present affairs , and seating her self at jesus his feet , attending to his discipline ; is commended for her wisedom , in minding the onely necessary thing ; in chusing the better part , which could never be taken from her : of st. paul , who accompted all his gains ( all his worldly interests and priviledges ) to be damage , to be dung in respect to christ , and the excellent knowledge of him , with the benefits thence accruing to him . on the contrary there we have esau condemned and stigmatized for a profane and a vain person , who ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for one little eating-bout ; one meis of pottage ( for a little present satisfaction of sense , or for the sustenance of this srail life ) did withgo his birthright , that embleme of spiritual blessings and priviledges . we have again represented to us that unhappy young gentleman ; who though he had good qualities , rendring him amiable even to our saviour ; and had been trained up in the observance of god's commandments ; yet not being content to part with his large possessions , in lieu of the treasure by christ offered in heaven , was reputed deficient ; could find no acceptance with god , nor admission into his kingdom ; for a petty temporal commodity forfeiting an infinite eternal advantage . for , saith our saviour , he that loveth father or mother above me ; he that doth not hate father and mother , wife and children , brothers and sisters , yea his own life ( for me and the gospel ) is not worthy of me , nor can be my disciple . he that in his esteem or affection doth prefer any temporal advantages before the benefits tendered by our saviour ( yea doth not in comparison despise , renounce and reject his dearest contents of life , and the very capacity of enjoying them , his life it self ) doth not deserve to be reckoned among the disciples of christ ; to be so much as a pretender to eternal joy , or a candidate of immortality . our saviour rejects all such unwise and perverse traders , who will not exchange brittle glass for solid gold ; counterfeit glistering stones for genuine most pretious jewels ; a garland of fading flowers for an incorruptible crown of glory ; a small temporary pension for a vastly rich freehold ; an inheritance incorruptible and undefiled , and that fadeth not away , reserved in the heavens . thus doth the holy scripture teach us to compare these sorts of good things ; and , secondly , so also doth it to compare the evils of both states ; for that seeing , as the soon ceasing of temporal mischiefs should ( in reasonable proceeding ) diminish the fear of them , and mitigate the grief for them ; so the incessant continuance of spiritual evils doth ( according to just estimation ) render them hugely grievous and formidable ; 't is plain , that we should much more dislike , abominate , and shun spiritual evils , than temporal ; that we should make no question rather to endure these paroxysms of momentany pain , than incur those chronical and ( indeed ) incurable maladies ; that we should run willingly into these shallow plashes of present inconvenience , rather than plunge our selves into those unfathomable depths of eternal misery . there is ( i suppose ) no man , who would not accompt it a very great calamity ( such as hardly greater could befall him here ) to have his right eye plucked out , and his right hand cut off , and his foot taken from him ; to be deformed and maimed , so that he can do nothing , or stir any whither ; yet our lord represents these to us as inconsiderable evils , yea as things very eligible and advantageous in comparison of those mischiefs , which the voluntary not embracing them , in case we cannot otherwise than by so doing avoid sin , will bring on us : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is ( saith he ) profitable for thee , that one of thy members be lost , rather than that thy whole body be cast into hell ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is good , 't is excellent for thee to enter into life lame and maimed , and one ey'd , rather than having two hands , and two feet , and two eyes ( in all integrity and beauty of this temporal , or corporal state ) to be cast into eternal fire . to be banished from ones native soil , secluded from all comforts of friendly acquaintance , devested irrecoverably of great estate and dignity ; becoming a vagrant and a servant in vile employment , in a strange countrey , every man would be apt to deem a wretched condition ; yet moses , we see , freely chose it , rather than by enjoying unlawfull pleasures at home , in pharaoh's court , to incur god's displeasure and vengeance : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chusing rather to undergo evil together with god's people , than to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a temporary fruition of sinfull delight , dangerous to the welfare of his soul. death is commonly esteemed the most extream and terrible of evils incident to man ; yet our saviour bids us not to regard or fear it , in comparison of that deadly ruine , which we adventure on by offending god : i say unto you my friends ( saith he , he intended it for the most friendly advice ) be not afraid of them that kill the body , and after that have nothing farther to do ; but i will shew you whom ye shall fear ; fear him , who after he hath killed , hath power to cast into hell ; to cast both body and soul into hell , and destroy them therein ; yea , i say unto you ( so he inculcates and impresses it upon them ) fear him . but thirdly ; considering the good things of this life together with the evils of that , which is to come ; since enjoying these goods in comparison with enduring those evils is but rejoicing for a moment in respect of mourning to eternity ; if upon the seeming sweetness of these enjoyments to our carnal appetite be consequent a remediless distempering of our soul ; so that what tasts like honey proves gall in the digestion ; gripes our bowels , gnaws our heart , and stings our conscience for ever ; if present mirth and jollity have a tendency to that dreadfull weeping and wailing and gnashing of teeth threatened in the gospel ; if for the praise and favour of a few giddy men here we venture eternal shame and confusion before god and angels and all good men hereafter ; if for attaining or preserving a small stock of uncertain riches in this world we shall reduce our selves into a state of most uncomfortable nakedness and penury in the other . 't is clear as the sun that we are downright fools and mad-men , if we do not upon these accompts rather willingly reject all these good things , than hazard incurring any of those evils ; for , saith truth it self , what will it profit a man , if he gain the whole world ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and be endamaged as to his soul , or lose his soul as a mulct . 't is a very disadvantageous bargain for all the conveniences this world can afford to be deprived of the comforts of our immortal state . but , lastly , comparing the evils of this life with the benefits of the future , since the worst tempests of this life will be soon blown over , the bitterest crosses must expire ( if not before , however ) with our breath ; but the good things of the future state are immutable and perpetual ; 't is in evident consequence most reasonable ; that we freely ( if need be ) undertake , and patiently endure these for the sake of those ; that in hope of that incorruptible inheritance , laid up for us in heaven , we not only support and comfort our selves , but even rejoice and exult in all the afflictions by god's wise and just dispensation imposed on us here ; as they in st. peter ; wherein ( saith he ) ye greatly rejoice ( or exult , ) being for a little while as in heaviness through manifold * afflictions or trials . accompting it all joy ( saith st. james ) when ye fall into divers temptations ( that is afflictions or trials ) knowing that the trial of your faith perfecteth patience ; that is , seeing the sufferance of these present evils conduceth to the furtherance of your spiritual and eternal welfare . and , we glory intribulation , saith st. paul ; rendring the same accompt , because it tended to their souls advantage : st. paul , than whom no man perhaps ever more deeply tasted of the cup of affliction ; and that tempered with all the most bitter ingredients which this world can produce ; whose life was spent in continual agitation and unsettledness ; in all hardships of travel and labour and care ; in extreme sufferance of all pains both of body and mind ; in all imaginable dangers and difficulties and distresses , that nature exposes man unto , or humane malice can bring upon him ; in all wants of natural comfort ( food , sleep , shelter , liberty , health ) in all kinds of disgrace and contumely ; as you may see in those large inventories of his sufferings , registred by himself , in the 6th and 11th chapters of his 2d epistle to the corinthians ; yet all this considering the good things he expected afterward to enjoy , he accompted very slight and tolerable : for ( saith he ) our lightness of affliction , that is for a little while here , worketh for us a far more exceeding weight of glory ; while we look not at the things which are seen ; but at those , which are not seen ; for the things which are seen are temporal ; but the things which are not seen are eternal . for we know , that when our earthly house of this tabernacle ( of this unsteady transitory abode ) is dissolved we are to have a tabernacle from god , a house not made with hands , eternal in the heavens . i reckon , saith he again , ( that is having made a due comparison and computation i find ) that the sufferings of this present time are not worthy ( that is are not considerable , come under no rate or proportion ) in respect of the glory which shall be revealed ( or openly conferred ) upon us . the like opinion had those faithfull christians , in the epistle to the hebrews , of whom 't is said , that being exposed to publick scorn as in a theatre , with reproaches and afflictions , they did with gladness accept the spoiling * ( or rapine ) of their goods ; knowing that they had in heaven a better and more induring substance . but the principal example ( most obliging our imitation ) of this wise choice is that of our lord himself ; who , in contemplation of the future great satisfaction and reward of patient submission to the divine will , did willingly undergo the greatest of temporal sorrows and ignominies ; who ( saith the apostle to the hebrews , propounding his example to us ) for the joy that was set before him endured the cross , despising the shame , and is set down at the right hand of god. thus immediately , or by an easie inference doth the consideration of this lifes shortness and uncertainty confer to that main part of wisedom , rightly to value the things about which we are conversant ; disposing us consequently to moderate our affections , and rightly to guide our actions about them ; fitting us therefore for the performance of those duties so often enjoined us ; of not caring for , not trusting in , not minding ( unduly that is , and immoderately ) things below ; of dying to this world and taking up our cross , or contentedly suffering ( in submission to god's will ) all loss and inconvenience ; as also to the placing our meditation and care ; our love and desire ; our hope and confidence ; our joy and satisfaction ; our most earnest pains and endeavours upon things divine , spiritual and eternal . iv. i proceed to another general benefit of that general consideration ; which is that it may engage us to a good improvement of our time ; the doing which is a very considerable piece of wisedom . for if time be , ( as theophrastus called it truly ) a thing of most pretious value ( or expence ) as it were a great folly to lavish it away unprofitably ; so to be frugal thereof , and carefull to lay it out for the best advantage , especially every man having so little store thereof , must be a special point of prudence . to be covetous of time ( seneca tells us ) is a commendable avarice ; it being necessary for the accomplishment of any worthy enterprize ; there being nothing excellent , that can soon or easily be effected . surely he that hath much and great business to dispatch ; and but a little time allowed for it , is concerned to husband it well ; not to lose it wholly in idleness ; not to trifle it away in unnecessary divertisements ; not to put himself upon other impertinent affairs ; above all not to create obstacles to himself , by pursuing matters of a tendency quite contrary to the success of his main undertakings . 't is our case ; we are obliged here to negotiate in business of infinite price and consequence to us ; no less than the salvation of our souls and eternal happiness ; and we see , that our time to drive it on and bring it to a happy issue is very scant and short ; short in it self ; and very short in respect to the nature of those affairs ; the great variety , and the great difficulty of them : the great father of physicians did quicken the students of that faculty to diligence , by admonishing them ( in the first place , setting it in the front of his famous aphorisms ) that , life is short , and art is long . and how much more so is the art of living well ( that most excellent and most necessary art ; for indeed vertue is not a gift of nature , but a work of art ; an effect of labour and study ) this , i say most needfull and usefull art of living vertuously and piously ; this art of spiritual physick ; ( of preserving and recovering our souls health ) how much longer is it ? how many rules are to be learnt ? how many precepts to be observed in order thereto ? we are bound to furnish our minds with needfull knowledge of god's will and our duty ; we are to bend our unwilling wills to a ready compliance with them ; we are to adorn our souls with dispositions suitable to the future state ( such as may qualifie us for the presence of god , and conversation with the blessed spirits above ) it is incumbent on us to mortify corrupt desires , to restrain inordinate passions , to subdue natural propensities , to extirpate vitious habits ; in order to the effecting these things , to use all fit means ; devotion toward god , study of his law , reflexion upon our actions , with all such spiritual instruments ; the performing which duties , as it doth require great care and pains , so it needs much time ; all this is not dictum factum , as soon done as said ; a few spare minutes will not suffice to accomplish it . natural inclination , that wild beast within us , will not so presently be tamed , and made tractable by us . ill habits cannot be removed without much exercise and attendance ; as they were begot , so they must be destroyed , by a constant succession , and frequency of acts . fleshly lust is not to be killed with a stab or two ; it will fight stoutly , and rebell often , and hold out long before with our utmost endeavour we can obtain an entire victory over it . no vertue is acquired in an instant , but by degrees , step by step ; from the seeds of right instruction and good resolution it springs up , and grows forward by a continual progress of customary practice ; 't is a child of patience , a fruit of perseverance ( that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , enduring in doing well , st. paul speaks of ) and consequently a work of time , for enduring implies a good space of time . having therefore so much to doe , and of so great concernment , and so little a portion of time for it , it behoves us to be carefull in the improvement of what time is allowed us ; to embrace all opportunities and advantages offered ; to go the nearest way , to use the best compendiums in the transaction of our business ; not to be slothfull and negligent , but active and intent about it ; ( for as time is diminished , and in part lost by sloth or slackness ; so it is enlarged , and , as it were , multiplied by industry ; my day is two in respect of his , who doeth but half my work . ) not ( also ) to consume our time in fruitless pastimes , and curious entertainments of fancy ; being idly busie about impertinences and trifles ( we call it sport , but 't is a serious damage to us ; ) not to immerse our selves in multiplicities of needless care about secular matters , which may distract us , and bereave us of fit leisure for our great employment ; that which our saviour calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to keep a great deal of doe and stir ( to be jumbled about as it were , and confounded ) about many things ; and , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be distracted and perplexed about much combersome service ; which st. paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be implicated and entangled ( as in a net ) with the negotiations of this present life ; so that we shall not be expedite , or free to bestir our selves about our more weighty affairs . the spending much time about those things doth steal it from these ; yea , doth more than so , by discomposing our minds so that we cannot well employ what time remains upon our spiritual concernments . but especially we should not prostitute our time upon vitious projects and practices ; doing which is not onely a prodigality of the present time , but an abridgment of the future ; it not onely doth not promote or set forward our business , but brings it backward ; and makes us more work than we had before ; 't is a going in a way directly contrary to our journey's-end . the scripture aptly resembles our life to a way faring , a condition of travel and pilgrimage ; now he that hath a long journey to make , and but a little time of day to pass it in , must in reason strive to set out soon , and then to make good speed must proceed on directly , making no stops or deflections ( not calling in at every sign that invites him , not standing to gaze at every object seeming new or strange to him ; not staying to talk with every passenger that meets him ; but rather avoiding all occasions of diversion and delay ) lest he be surprized by the night , be left to wander in the dark , be excluded finally from the place whither he tends : so must we in our course towards heaven and happiness ; take care that we set out soon ( procrastinating no time , but beginning instantly to insist in the ways of piety and vertue ) then proceed on speedily , and persist constantly ; no-where staying or loitering , shunning all impediments and avocations from our progress ; lest we never arrive near , or come too late unto the gate of heaven . st. peter tells us , that the end of all things doth approach , and thereupon advises us to be sober , and to watch unto prayer ; for that the less our time is , the more intent and industrious it concerns us to be . and , st. paul injoins us to redeem the time , because the days are evil ; that is , since we can enjoy no true quiet or comfort here , we should improve our time to the best advantage for the future ; he might have also adjoined , with the patriarch jacob , the paucity of the days to their badness ; because the days of our life are few and evil , let us redeem the time ; man that is born of a woman is of few days , and full of trouble : so few indeed they are , that 't is fit we should lose none of them , but use them all in preparation toward that great change we are to make ; that satal passage out of this strait time into that boundless eternity . so , it seems , we have job's example of doing : all the days ( says he ) of my appointed time will i wait till my change come . i end this point with that so comprehensive warning of our saviour : take heed to your selves , lest at any time your hearts be overcharged with surfeiting and drunkenness , and cares of this life ; and so that day come upon you unawares . watch ye therefore and pray , that ye may be counted worthy to escape — and to stand before the son of man. v. i shall adjoin but one use more , to which this consideration may be subservient , which is , that it may help to beget and maintain in us ( that which is the very heart and soul of all goodness ) sincerity . sincerity in all kinds , in our thoughts , words and actions . to keep us from harbouring in our breasts such thoughts , as we would be afraid or ashamed to own : from speaking otherwise than we mean , than we intend to doe , than we are ready any-where openly to avow ; from endeavouring to seem what we are not ; from being one thing in our expressions and conversations with men ; another in our hearts , or in our closets . from acting with oblique respects to private interests or passions , to humane favour or censure ( in matters , i mean , where duty doth intervene , and where pure conscience ought to guide and govern us ) from making professions and ostentations ( void of substance , of truth , of knowledge , of good purpose ) great semblances of peculiar sanctimony , integrity , scrupulosity , spirituality , refinedness like those pharisees so often therefore taxed in the gospel ; as also from palliating , as those men did , designs of ambition , avarice , envy , animosity , revenge , perverse humour , with pretences of zeal and conscience . we should indeed strive to be good ( and that in all real strictness aiming at utmost perfection ) in outward act and appearance , as well as in heart and reality ; for the glory of god and example of men ( providing things honest in the sight of all men ) but we must not shine with a false lustre , nor care to seem better than we are , nor intend to serve our selves in seeming to serve god ; bartering spiritual commodities for our own glory or gain . for since the day approaches when god will judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things men do so studiously conceal ; when god shall bring every work into judgment , with every secret thing , whether it be good , or whether it be evil ; since we must all appear ( or rather , be all made apparent , be manisested and discovered ) at the tribunal of christ ; since there is nothing covered , which shall not be revealed ; nor hid , that shall not be known ; so that whatever is spoken in the ear in closets , shall be proclaimed on the house tops : since at length , and that within a very short time ( no man knows how soon ) the whispers of every mouth ( the closest murmurs of detraction , slander and sycophantry ) shall become audible to every ear ; the abstrusest thoughts of all hearts ( the closest malice and envy ) shall be disclosed in the most publick theatre , before innumerable spectatours ; the truth of all pretences shall be throughly examined ; the just merit of every person , and every cause shall with a most exact scrutiny be scann'd openly in the face of all the world ; to what purpose can it be to juggle or basfle for a time ; for a few days ( perhaps for a few minutes ) to abuse , or to amuse those about us with crafty dissimulation or deceit ? is it worth the pains to devise plausible shifts , which shall instantly , we know , be detected and defeated ; to bedaub foul designs with a fair varnish , which death will presently wipe off ; to be dark and cloudy in our proceedings , whenas a clear day ( that will certainly dispel all darkness and scatter all mists ) is breaking in upon us ; to make vizors for our faces , and cloaks for our actions , whenas we must very shortly be exposed , perfectly naked and undisguised , in our true colours , to the general view of angels and men ? heaven sees at present what we think and doe , and our conscience cannot be wholly ignorant or insensible ; nor can earth it self be long unacquainted therewith . is it not much better , and more easie ( since it requires no pains or study ) to act our selves , than to accommodate our selves to other unbeseeming and undue parts ; to be upright in our intentions , consistent in our discourses , plain in our dealings , following the single and uniform guidance of our reason and conscience , than to shuffle and shift , wandring after the various uncertain and inconstant opinions or humours of men ? what matter is it , what cloaths we wear , what garb we appear in , during this posture of travel and sojourning here ; what for the present we go for ; how men esteem us , what they think of our actions ? st. paul at least did not much stand upon it ; for with me , said he , 't is a very small thing ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the least thing that can come under consideration ) to be judged of you , or of humane day ( that is , of this present transitory , fallible , reversible judgment of men . ) if we mean well and doe righteously , our conscience will at present satisfie us , and the divine ( unerring and impartial ) sentence will hereafter acquit us ; no unjust or uncharitable censure shall prejudice us ; if we entertain base designs , and deal unrighteously ; as our conscience will accuse and vex us here , so god will shortly condemn and punish us ; neither shall the most favourable conceit of men stand us in stead . every man's work shall become manifest ; for the day shall declare it ; becuase it shall be revealed by fire ; and the fire ( that is , a severe and strict inquiry ) shall try every man's work , of what sort it is . i cannot insist more on this point ; i shall onely say , that considering the brevity and uncertainty of our present state , the greatest simplicity may justly be deemed the truest wisedom ; that who deceives others doth cozen himself most ; that the deepest policy ( used to compass , or to conceal bad designs ) will in the end appear the most downright folly . i might add to the precedent discourses , that philosophy it self hath commended this consideration as a proper and powerfull instrument of vertue ; reckoning the practice thereof a main part of wisedom ; the greatest proficient therein in common esteem , socrates , having desined philosophy ( or the study of wisedom ) to be nothing else , but ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the study of death ; intimating also ( in plato's phoedon ) that this study , the meditation of death and preparation of his mind to leave this world , had been the constant and chief employment of his life . that likewise , according to experience , nothing more avails to render the minds of men sober and well composed , than such spectacles of mortality as do impress this consideration upon them . for whom doth not the sight of a coffin or of a grave gaping to receive a friend perhaps , an ancient acquaintance ; however a man in nature and state altogether like our selves ; of the mournfull looks and habits , of all the sad pomps and solemnities attending man unto his long home , by minding him of his own frail condition , affect with some serious , some honest , some wise thoughts ? and if we be reasonable men , we may every day supply the need of such occasions , by representing to our selves the necessity of our soon returning to the dust ; dressing in thought our own herses , and celebrating our own funerals ; by living under the continual apprehension and sense of our transitory and uncertain condition ; dying daily , or becoming already dead unto this world. the doing which effectually being the gift of god , and an especial work of his grace , let us of him humbly implore it , saying after the holy prophet , lord , so teach us to number our days , that we may apply our hearts unto wisedom . amen . sermon iii. the danger and mischief of delaying repentance . psalm cxix . 60. i made haste , and delayed not to keep thy commandments . this psalm ( no less excellent in vertue , than large in bulk ) containeth manifold reflexions upon the nature , the properties , the adjuncts and effects of god's law , many sprightly ejaculations about it ( conceived in different forms of speech ; some in way of petition , some of thanksgiving , some of resolution , some of assertion or aphorism ) many usefull directions , many zealous exhortations to the observance of it ; the which are not ranged in any strict order , but , ( like a variety of fair flowers and wholesome herbs in a wild field ) do with a gratefull confusion lie dispersed , as they freely did spring up in the heart , or were suggested by the devout spirit of him , who indited the psalm ; whence no coherence of sentences being designed , we may consider any one of them absolutely or singly by it self . among them , that which i have picked out for the subject of my discourse , implieth an excellent rule of practice , authorised by the psalmist's example ; it is propounded in way of devotion or immediate address to god ; unto whose infallible knowledge his conscience maketh an appeal concerning his practice ; not as boasting thereof , but as praising god for it , unto whose gratious instruction and succour he frequently doth ascribe all his performances : but the manner of propounding i shall not insist upon ; the rule it self is , that speedily , without any procrastination or delay , we should apply our selves to the observance of god's commandments ; the practice of which rule it shall be my endeavour to recommend and press . it is a common practice of men , that are engaged in bad courses , which their own conscience discerneth and disapproveth , to adjourn the reformation of their lives to a farther time , so indulging themselves in the present commission of sin , that yet they would seem to purpose , and promise themselves hereafter to repent , and take up : few resolve to persist finally in an evil way , or despair of being one day reclaimed , but immediately and effectually to set upon it , many deem unseasonable or needless ; it will , they presume , be soon enough to begin to morrow or next day , a month or a year hence , when they shall find more commodious opportunity , or shall prove better disposed thereto ; in the mean time with solomon's sluggard , yet , say they , a little sleep , a little slumber , a little folding of the hands ; let us but neglect this duty , let us but satisfie this appetite , let us but enjoy this bout of pleasure ; hereafter , god willing , we mean to be more carefull , we hope that we shall become more sober : so like bad debtors ; when our conscience dunneth us , we always mean , we always promise to pay ; if she will stay a while , she shall , we tell her , be satisfied ; or like vain spendthrifts , we see our estate fly , yet presume that it will hold out , and at length we shall reserve enough for our use . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let serious business stay till the morrow , was a saying that cost dear to him who said it ; yet we in our greatest concerns follow him . but how fallacious , how dangerous and how miscievous this manner of proceeding is ; how much better and more advisable it is , after the example propounded in our text , speedily to betake our selves unto the discharge of our debt and duty to god , the following considerations will plainly declare . 1. we may consider , that the observance of god's commandments ( an observance of them proceeding from an habitual disposition of mind , in a constant tenour of practice ) is our indispensable duty , our main concernment , our onely way to happiness ; the necessary condition of our attaining salvation ; that alone which can procure god's love and favour toward us ; that unto which all real blessings here , and all bliss hereafter are inseparably annexed : fear god and keep his commandments , for this is the whole of man ; ( the whole duty , the whole design , the whole perfection , the sum of our wisedom , and our happiness . ) if thou wilt enter into life , keep the commandments : the righteous lord loveth righteousness , his countenance doth behold the upright ; god will render to every man according to his works ; these are oracles indubitably clear , and infallibly certain ; these are immovable terms of justice between god and man , which never will , never can be relaxed ; being grounded on the immutable nature of god , and eternal reason of things ; if god had not decreed , if he had not said these things , they would not assuredly be true ; for it is a foul contradiction to reason , that a man ever should please god without obeying him ; 't is a gross absurdity in nature , that a man should be happy without being good ; wherefore all the wit in the world cannot devise a way , all the authority upon earth ( yea , i dare say , even in heaven it self ) cannot establish a condition , beside faithfull observance of god's law , that can save , or make us happy ; from it there can be no valid dispensation , without it there can be no effectual absolution , for it there can be no acceptable commutation ; nor in defect thereof will any faith any profession , any trick or pretence whatever avail , or signifie any thing : whatever expedient to supply its room superstition , mistake , craft , or presumption may recommend , we shall , relying thereon , be certainly deluded : if therefore we mean to be saved ( and are we so wild as not to mean it ? ) if we do not renounce felicity ( and do we not then renounce our wits ? ) to become vertuous , to proceed in a course of obedience , is a work that necessarily must be performed ; and why then should we not instantly undertake it ; wherefore do we demur or stick at it ? how can we at all rest quiet , while an affair of so vast importance lieth upon our hands , or until our mind be freed of all uncertainty and suspence about it ? were a probable way suggested to us of acquiring great wealth , honour or pleasure , should we not quickly run about it , could we contentedly sleep , till we had brought the business to a sure or hopeless issue ? and why with less expedition or urgency should we pursue the certain means of our present security and comfort , of our final salvation and happiness ? in doing so , are we not strangely inconsistent with our selves ? again , disobedience is the certain road to perdition ; that which involveth us in guilt and condemnation , that which provoketh god's wrath and hatred against us , that which assuredly will throw us into a state of eternal sorrow and wretchedness : the foolish shall not stand in god's sight , he hateth all the workers of iniquity ; if ye do not repent , ye shall perish . the wicked shall be turned into hell , and all the people that forget god ; the unrighteous shall not inherit the kingdom of god ; the wicked shall go into everlasting punishment ; these are denunciations no less sure than severe , from that mouth , which is never opened in vain ; from the execution whereof there can be no shelter or refuge ; and what wise man , what man in his right senses would for one minute stand obnoxious to them ? who that any-wise tendereth his own welfare would move one step forward in so perillous and destructive a course ? the farther in which he proceedeth , the more he discosteth from happiness , the nearer he approacheth to ruine . in other cases common sense prompteth men to proceed otherwise ; for who , having rendred one his enemy that far overmatcheth him , and at whose mercy he standeth , will not instantly sue to be reconciled ? who being seised by a pernicious disease , will not haste to seek a cure ? who being fallen into the jaws of a terrible danger , will not nimbly leap out thence ? and such plainly is our case ; while we persist in sin , we live in enmity and defiance with the almighty , who can at his pleasure crush us ; we lie under a fatal plague , which , if we do not seasonably repent , will certainly destroy us ; we incur the most dreadfull of all hazards , abiding in the confines of death and destruction ; god srowning at us , guilt holding us , hell gaping for us : every sinner is ( according to the wise-man's expression ) as he that lieth down in the midst of the sea , or as he that lieth upon the top of a mast ; and he that is in such a case , is he not mad or senseless , if he will not forthwith labour to swim out thence , or make all speed to get down into a safer place ? can any man with comfort lodge in a condition so dismally ticklish ? 2. we may consider , that in order to our final welfare we have much work to dispatch , the which requireth as earnest care and painfull industry , so a competent long time ; which , if we do not presently fall on , may be wanting , and thence our work be left undone , or impersect : to conquer and correct bad inclinations , to render our sensual appetites obsequious to reason , to compose our passions into a right and steady order , to eleanse our souls from vanity , from perverseness , from sloth , from all vitious distempers , and in their room to implant firm habits of vertue ; to get a clear knowledge of our duty , with a ready disposition to perform it ; in fine , to season our minds with holy affections , qualifying us for the presence of god , and conversation with the blessed spirits above ; these are things that must be done , but cannot be done in a trice ; it is not dictum factum , as soon done as said ; but , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a patient continuance in well-doing is needfull to atchieve it ; for it no time can be redundant , the longest life can hardly be sufficient : art is long , and life is short , may be an aphorism in divinity as well as in physick ; the art of living well , of preserving our soul's health , and curing its distempers , requireth no less time to compass it , than any other art or science . vertue is not a mushroom , that springeth up of it self in one night , when we are asleep or regard it not : but a delicate plant , that groweth slowly and tenderly , needing much pains to cultivate it , much care to guard it , much time to manure it , in our untoward soil , in this world 's unkindly weather : happiness is a thing too pretious to be purchased at an easie rate , heaven is too high to be come at without much climbing ; the crown of bliss is a prize too noble to be won without a long and a tough conflict . neither is a vice a spirit that will be conjured down by a charm , or with a presto driven away ; it is not an adversary , that can be knocked down at a blow , or dispatched with a stab . whoever shall pretend at any time easily with a celerity , by a kind of legerdemain or by any mysterious knack , a man may be settled in vertue , or converted from vice , common experience abundantly will confute him ; which sheweth , that a habit otherwise ( setting miracles aside ) cannot be produced or destroyed , than by a constant exercise of acts sutable or opposite thereto ; and that such acts cannot be exercised without voiding all impediments and framing all principles of action ( such as temper of body , judgment of mind , influence of custome ) to a compliance ; that who by temper is peevish or cholerick , cannot without mastering that temper become patient or meek ; that who from vain opinions is proud , cannot without considering away those opinions prove humble : that who by custome is grown intemperate , cannot without weaning himself from that custome come to be sober ; that who from the concurrence of a sorry nature , fond conceits , mean breeding and scurvy usage is covetous ; cannot without draining all those sources of his fault , be turned into liberal . the change of our mind is one of the greatest alterations in nature , which cannot be compassed in any way , or within any time we please ; but it must proceed on leisurely and regularly , in such order , by such steps , as the nature of things doth permit ; it must be wrought by a resolute and laborious perseverance ; by a watchfull application of mind in voiding prejudices , in waiting for advantages , in attending to all we doe ; by forcible wresting our nature from its bent , and swimming against the current of impetuous desires ; by a patient disentangling our selves from practices most agreeable and familiar to us ; by a wary fencing with temptations , by long struggling with manifold oppositions and difficulties ; whence the holy scripture termeth our practice a warfare , wherein we are to fight many a bloody battel with most redoubtable foes ; a combat , which must be managed with our best skill , and utmost might ; a race , which we must pass through with incessant activity and swiftness . if therefore we mean to be good or to be happy , it behoveth us to lose no time ; to be presently up at our great task ; to snatch all occasions , to embrace all means incident of reforming our hearts and lives . as those who have a long journey to go , do take care to set out early and in their way make good speed , lest the night overtake them before they reach their home ; so it being a great way from hence to heaven , seeing we must pass over so many obstacles , through so many paths of duty before we arrive thither , it is expedient to set forward as soon as can be , and to proceed with all expedition ; the longer we stay , the more time we shall need , and the less we shall have . 3. we may consider , that no future time which we can fix upon will be more convenient than the present is for our reformation . let us pitch on what time we please , we shall be as unwilling and unfit to begin as we are now ; we shall find in our selves the same indispositions , the same averseness , or the same listlesness toward it as now : there will occur the like hardships to deter us , and the like pleasures to allure us from our duty ; objects will then be as present and will strike as smartly upon our senses ; the case will appear just the same , and the same pretences for delay will obtrude themselves ; so that we shall be as apt then as now to prorogue the business . we shall say then , to morrow i will mend ; and when that morrow cometh , it will be still to morrow , and so the morrow will prove endless . if like the simple rustick , ( who stay'd by the river side waiting till it had done running , that so he might pass dry-foot over the chanel ) we do conceit , that the sources of sin ( bad inclinations within , and strong temptations abroad ) will of themselves be spent or fail , we shall find our selves deluded . if ever we come to take up , we must have a beginning with some difficulty and trouble ; we must courageously break through the present with all its enchantments ; we must undauntedly plunge into the cold stream ; we must rouse our selves from our bed of sloth ; we must shake off that brutish improvidence which detaineth us , and why should we not assay it now ? there is the same reason now that ever we can have ! yea , far more reason now ; for if that we now begin , hereafter at any determinate time , some of the work will be done , what remaineth will be shorter and easier to us . nay farther , 4. we may consider , that the more we defer , the more difficult and painfull our work must needs prove ; every day will both enlarge our task , and diminish our ability to perform it : sin is never at a stay ; if we do not retreat from it , we shall advance in it ; and the farther on we go , the more we have to come back ; every step we take forward , ( even before we can return hither , into the state wherein we are at present ) must be repeated ; all the web we spin must be unravelled ; we must vomit up all we take in ; which to doe we shall find very tedious and grievous . vice as it groweth in age , so it improveth in stature and strength ; from a puny child it soon waxeth a lusty stripling , then riseth to be a sturdy man , and after a-while becometh a massy giant , whom we shall scarce dare to encounter , whom we shall be very hardly able to vanquish ; especially seeing that as it groweth taller and stouter , so we shall dwindle and prove more impotent ; for it feedeth upon our vitals , and thriveth by our decay ; it waxeth mighty by stripping us of our best forces ; by enfeebling our reason , by perverting our will , by corrupting our temper , by debasing our courage , by seducing all our appetites and passions to a treacherous compliance with it self ; every day our mind groweth more blind , our will more resty , our spirit more faint , our appetites more fierce , our passions more headstrong and untameable : the power and empire of sin do strangely by degrees encroach , and continually get ground upon us , till it hath quite subdued and enthralled us ; first we learn to bear it , then we come to like it , by and by we contract a friendship with it , then we dote upon it , at last we become enslaved to it in a bondage which we shall hardly be able , or willing to shake off ; when not onely our necks are fitted to the yoke , our hands are manacled , and our feet shackled thereby ; but our heads and hearts do conspire in a base submission thereto : when vice hath made such impression on us , when this pernicious weed hath taken so deep root in our mind , will and affection , it will demand an extremely toilsome labour to extirpate it . indeed by continuance in sin , the chief means ( afforded by nature , or by grace ) of restraining , or reducing us from it , are either cut off , or enervated and rendred ineffectual . natural modesty , while it lasteth , is a curb from doing ill ; men in their first deflexions from vertue are bashfull and shy ; out of regard to other mens opinion , and tenderness of their own honour they are afraid , or ashamed to transgress plain rules of duty ; but in process this disposition weareth out ; by little and little they arrive to that character of the degenerate jews , whom the prophets call impudent children , having a brow of brass , and faces harder than a rock ; so that they commit sin with open face , and in broad day , without any mask , without a blush ; they despise their own reputation , and defy all censure of others ; they outface and outbrave the world , till at length with prodigious insolence they come to boast of wickedness , and glory in their shame , as an instance of high courage and special gallantry . conscience is a check to beginners in sin , reclaiming them from it , and rating them for it ; but this in long standers becometh useless , either failing to discharge its office , or assaying it to no purpose , having often been slighted , it will be weary of chiding ; or if it be not wholly dumb , we shall be deaf to its reproof : as those who live by cataracts or downfalls of water are by continual noise so deafened as not to hear or mind it , so shall we in time grow senseless , not regarding the loudest peals and ratlings of our conscience . the heart of a raw novice in impiety is somewhat tender and soft , so that remorse can pierce and sting it ; his neck is yielding and sensible , so that the yoke of sin doth gall it ; but in stout proficients the heart becometh hard and stony , the neck stiff and brawny ; ( an iron sinew , as the prophet termeth it ) so that they do not feel or resent any thing ; but are like those of whom st. paul speaketh ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who being past feeling all forrow or smart , have given themselves over unto lascivousness , to work all uncleanness with greedness . when first we nibble at the bait , or enter into bad courses , our reason doth contest and remonstrate against it , faithfully representing to us the folly , the ugliness , the baseness , the manifold ill consequences of sinning ; but that by continuance is muffled so as not to discern , or muzled so as not to declare ; yea , often is so debauched as to excuse , to avow and maintain , yea , to applaud and extol our miscarriages . for a time a man retaineth some courage , and a hope that he may repent ; but progress in sin dispiriteth and casteth into despair ; whether god be placable , whether himself be corrigible ; an apprehension concerning the length of the way , or the difficulty of the work discourageth , and despondency rendreth him heartless and careless to attempt it . there is no man that hath heard of god , who hath not at first some dread of offending him , and some dissatisfaction in transgressing his will ; it appearing to his mind ( not yet utterly blinded and depraved ) a desperate thing to brave his irresistible power , an absurd thing to thwart his infallible wisedom , a detestable thing to abuse his immense goodness ; but obstinacy in sin doth quash this conscientious awe ; so that at length god is not in all his thoughts , the fear of god is not before his eyes ; the wrath of the almighty seemeth a bugbear , the fiercest menaces of religion sound but as ratties to him . as for the gentle whispers and touches of divine grace , the monitory dispensations of providence , the good advices and wholsome reproofs of friends , with the like means of reclaiming sinners ; these to persons settled on their lees , or fixed in bad custome , are but as gusts of wind brushing an old oak , or as waves dashing on a rock , without at all shaking or stirring it . now when any person is come to this pass , it must be hugely difficult to reduce him ; to retrieve a defloured modesty , to quicken a jaded conscience , to supple a callous heart , to settle a baffled reason , to rear a dejected courage , to recover a soul miserably benummed and broken , to its former vigour and integrity , can be no easie matter . the diseases of our soul no less than those of our body ; when once they are inveterate , they are become more incurable ; the longer we forbear to apply due remedy , the more hard their cure will prove ; if we let them proceed far , we must e'er we can be rid of them , undergo a course of physick very tedious and offensive to us ; many a rough purge , many a sore phlebotomy , many an irksome sweat we must endure . yea farther , 5. we may consider , that by delaying to amend , to doe it may become quite impossible ; it may be so in the nature of the thing , it may be so by the will of god : the thing may become naturally impossible ; for vice by custome may pass into nature , and prove so congeneal , as if it were born with us ; so that we shall propend to it as a stone falleth down , or as a spark flieth upward : by soaking in voluptuousness we may be so transformed into brutes , by sleeping in malice so converted into fiends , that we necessarily shall act like creatures of that kind , into which we are degenerated ; and then nowise without a downright miracle are we capable of being reformed . how long , saith solomon , wilt thou sleep , o sluggard , when wilt thou arise out of thy sleep ? we may be so often called on , and 't is not easie to awaken us , when we are got into a spiritual slumber ; but when we are , dead in trespasses and sins , so that all breath of holy affection is stopt , and no spiritual pulse from our heart doth appear ; that all sense of duty is lost , all appetite to good doth fail , no strength or activity to move in a good course doth exert it self ; that our good complexion is dissolved , and all our finer spirits are dissipated ; that our mind is quite crazed , and all its powers are shattered or spoiled , when thus , i say , we are spiritually dead , how can we raise our selves , what beneath omnipotency can effect it ? as a stick , when once 't is dry and stiff , you may break it , but you can never bend it into a streighter posture , so doth the man become incorrigible , who is settled and stiffned in vice . the stain of habitual sin may sink in so deep , and so thoroughly tincture all our soul , that we may be like those people , of whom the prophet saith , can the ethiopian change his skin , or the leopard his spots ? then may ye do good , that are accustomed to doe evil : such an impossibility may arise from nature ; one greater and more insuperable may come from god. to an effectual repentance the succour of divine grace is necessary ; but that is arbitrarily dispensed ; the spirit bloweth where it listeth , yet it listeth wisely , with regard both to the past behaviour , and present capacities of men ; so that to such who have abused it , and to such who will not treat it well , it shall not be imparted : and can we be well assured , can we reasonably hope , that after we by our presumptuous delays have put off god and dallied with his grace ; after that he long in vain hath waited to be gratious ; after that he hath endured so many neglects , and so many repulses from us ; after that we frequently have slighted his open invitations , and smothered his kindly motions in us ; in short , after we so unworthily have misused his goodness and patience , that he farther will vouchsafe his grace to us ? when we have forfeited it , when we have rejected it , when we have spurned and driven it away , can we hope to recover it ? there is a time , a season , a day allotted to us ; our day it is termed , a day of salvation , the season of our visitation , an acceptable time ; wherein god freely doth exhibit grace , and presenteth his mercy to us ; if we let this day slip , the night cometh when no man can work ; when the things belonging to our peace will be hidden from our eyes ; when ( as the prophet expresseth it ) we shall grope for the wall like the blind , and stumble at noon-day as in the night , and be in desolate places as dead men ; after that day is spent , and that comfortable light is set , a dismal night of darkness , of cold , of disconsolateness will succeed ; when god being weary of bearing with men doth utterly desert them , and delivereth them over to a reprobate mind ; when subtracting his gratious direction and assistence , he giveth them over to their own hearts lusts , and to walk in their own counsels ; when they are brought to complain with those in the prophet , o lord , why hast thou made us to err from thy ways , and hardned our heart from thy fear ? when like pharaoh they survive only as objects of god's justice , or occasions to glorify his power ; when like esau , they cannot find a place of repentance , although they seek it carefully with tears ; when as to the foolish loitering virgins , the door of mercy is shut upon them ; when the master of the house doth rise and shut the door , &c. when that menace of divine wisedom cometh to be executed ; they shall call upon me , but i will not answer : they shall seek me early , but they shall not find me ; for that they hated knowledge , and did not chuse the fear of the lord : and if neglecting our season , and present means , we once fall into this state , then is our case most deplorable ; we are dead men irreversibly doomed , and only for a few moments reprieved from the stroak of final vengeance ; we are vessels of wrath fitted ( or made up ) for destruction ; by a fatal blindness and obduration sealed up to ruine ; we are like the terra damnata , that earth ( in the apostle , ) which drinking up the rain , that cometh oft upon it , and bearing thorns and briars , is rejected , and is nigh unto cursing , and whose end is to be burned . wherefore according to the advice of the prophet , seek ye the lord , when he may be found , call ye upon him , while he is near . it is true , that god is ever ready upon our true conversion to receive us into favour , that his arms are always open to embrace a sincere penitent ; that he hath declared , whenever a wicked man turneth from his wickedness , and doeth that which is right , he shall save his soul alive ; that if we do wash our selves , make us clean , put away the evil of our doings , and cease to do evil , then although our sins be as scarlet , they shall be white as snow , though they be like crimson they shall be as wool ; that if we rend our hearts , and turn unto the lord , he is gratious and mercifull . and will repent of the evil ; that god is good and ready to forgive , and plenteous in mercy unto all that call upon him ; that whenever a prodigal son with humble confession and hearty contrition for his sin doth arise and go to his father , he will embrace him tenderly , and entertain him kindly ; that even a profane apostate , and a bloody oppressour ( as manasses ) a lewd strumpet ( as magdalene ) a notable thief ( as he upon the cross ) a timorous renouncer ( as st. peter ) a furious persecutour ( as st. paul ) a stupid idolater ( as all the heathen world , when the gospel came to them , was ) the most heinous sinner that ever hath been , or can be imagined to be , if he be disposed to repent , is capable of mercy ; those declarations and promises are infallibly true , those instances peremptorily do evince , that repentance is never super-annuated ; that if we can turn at all , we shall not turn too late , that poenitentia nunquam sera , modo seria , is an irrefragable rule ; yet nevertheless delay is very unsafe ; for what assurance can we have , that god hereafter will enable us to perform those conditions of bewailing our sins , and forsaking them ? have we not cause rather to fear that he will chastise our presumption by withholding his grace ? for although god faileth not to yield competent aids to persons who have not despised his goodness and long-suffering that leadeth them to repentance ; yet he that wilfully or wantonly loitereth away the time , and squandereth the means allowed him ; who refuseth to come when god calleth , yea woeth and courteth him to repentance , how can he pretend to find such favour ? we might add , that supposing god in super-abundance of mercy might be presumed never to withhold his grace ; yet seeing his grace doth not work by irresistible compulsion ; seeing the worse qualified we are , the more apt we shall be to cross and defeat its operation ; seeing that we cannot hope that hereafter we shall be more fit than now to comply with it : yea , seeing we may be sure , that after our hearts are hardned by perseverance in sin , we shall be more indisposed thereto ; we by delay of repentance do not onely venture the forfeiture of divine grace , but the danger of abusing it , which heinously will aggravate our guilt , and hugely augment our punishment . we should do well therefore most seriously to regard the apostle's admonition ; exhort one another to day , while it is called to day , lest any of you be hardned by the deceitfulness of sin : now that we find our selves invited to repent , now that we apprehend so much reason for it ; now that we feel our hearts somewhat enclined thereto ; now that we have time in our hands , and are not barr'd from hopes of mercy ; now that it is not extremely difficult , or not absolutely impossible , let us in god's name lay hold on the occasion , let us speedily and earnestly set upon the work . farther yet , 6. we should consider , that we are mortal and frail , and thence any designs of future reformation may be clipt off , or intercepted by death ; which is always creeping towards us , and may for all we can tell be very near at hand . you say you will repent to morrow ; but are you sure you shall have a morrow to repent in ? have you an hour in your hand , or one minute at your disposal ? have you a lease to shew for any term of life ? can you claim or reckon upon the least portion of time without his leave , who bestoweth life , and dealeth out time , and ordereth all things as he pleaseth ? can you any-wise desery the just measure of your days , or the bounds of your appointed time without a special revelation from him , in whose hands is your breath ; and with whom alone the number of your months is registred ? boast not thy self of to morrow , for thou knowest not what a day may bring forth , saith the wise-man : boast not of it , that is , do not pretend it to be at thy disposal , presume not upon any thing that may befall therein ; for whilst thou presumest thereon , may it not be said unto thee , as to the rich projectour in the gospel , * thou fool , this night shall thy soul be required of thee . doth not , seluding hidden decrees , every man's life hang upon a thread very slender and frail ? is it not subject to many diseases lurking within , and to a thousand accidents flying about us ? how many , that might have promised themselves as fair scope as we can , have been unexpectedly snapt away ? how many have been cropt in the flower of their age and vigour of their strength ? doth not every day present experiments of sudden death ? do we not continually see that observation of the preacher verified , man knoweth not his time ; as the fishes that are taken in an evil net , and as the birds are caught in the snare , so are the sons of men snared in an evil time , when it cometh suddenly upon them ? old men are ready to drop of themselves , and young men are easily brushed or shaken down ; the former visibly stand upon the brink of eternity , the latter walk upon a bottomless quag , into which unawares they may slump ; who then can any-wise be secure ? we are all therefore highly concerned to use our life , while we have it ; to catch the first opportunity , lest all opportunity forsake us ; to cut off our sinning , lest our selves be cut off before it : and that the rather , because by lavishing , or misemploying our present time , we may lose the future , provoking god to bereave us of it ; for as prolongation of time is a reward of piety ; as to observance of the commandments it is promised , length of days , and long life , and peace shall be added unto thee ; so being immaturely snatched hence is the punishment awarded to impious practice ; so it is threatned that evil men shall be cut off ; that bloody and deceifull men shall not live out half their days ; that god will wound the head of his enemies , and the hairy scalp of such an one as goeth on still in his wickedness : the very being unmindfull of their duty is the cause , why men are thus surprised ; for , if , saith god , thou dost not watch , i shall come upon thee as a thief , and thou shalt not know when i come upon thee . and if ( saith our lord ) that servant doth say in his heart , my lord delayeth his coming , &c. the lord of that servant will come in a day , when he looketh not for him , &c. if then it be certain , that we must render a strict accompt of all our doings here ; if by reason of our frail nature and slippery state , it be uncertain when we shall be summoned thereto ; if our negligence may abridge and accelerate the term , is it not very reasonable to observe those advices of our lord ; watch , for ye do not know the day , nor the hour , when the son of man cometh ; take heed to your selves , lest any time your heart be overcharged with surfeiting and drunkenness , and cares of this life , and so that day come upon you unawares . let your loins be girded about , and your lamps burning , and ye your selves like men , that wait for your lord : and to take the counsel of the wise-man , make no tarrying to turn unto the lord , and put not off from day to day ; for suddenly shall the wrath of the lord come forth , and in thy security shalt thou be destroyed , and perish in the day of vengeance . these considerations plainly do shew how very foolish , how extremely dangerous and destructive the procrastinating our reformation of life is : there are some others of good moment , which we shall reserve . sermon iv. the danger and mischief of delaying repentance . psalm cxix . 60. i made haste , and delayed not to keep thy commandments . i proceed to the considerations which yet remain to be spoken to . 1. we may consider the causes of delay in this case ( as in all cases of moment ) to be bad and unworthy of a man : what can they be but either stupidity , that we do not apprehend the importance of the affair ; or improvidence that we do not attend to the danger of persisting in sin ; or negligence that we do not mind our concernments ; or sloth that keepeth us from rowsing and bestirring our selves in pursuance of what appeareth expedient ; or faint-heartedness and cowardize , that we dare not attempt to cross our appetite , or our fancy ; all which dispositions are very base and shamefull : it is the prerogative of humane nature to be sagacious in estimating the worth , and provident in descrying the consequences of things ; whereas other creatures , by impulse of sence , do onely fix their regard on present appearances ; which peculiar excellency by stupidity and improvidence we forfeit , degenerating into brutes ; and negligence of that , which we discern mainly to concern us is a quality somewhat beneath those , depressing us below beasts , which cannot be charged with such a fault ; sloth is no less despicable , rendring a man fit for nothing ; nor is there any thing commonly more reproachfull than want of courage : so bad are the causes of delay . 2. and the effects are no less unhappy , being disappointment , damage , trouble and sorrow : as expedition ( catching advantages and opportunities , keeping the spirit up in its heat and vigour , making forcible impressions where-ever it lighteth , driving on the current of success ) doth subdue business , and archieve great exploits ( as by practising his motto , to defer nothing , alexander did accomplish those mighty feats which make such a clatter in story ; and caesar more by the rapid quickness and forwardness of undertaking , than by the greatness of courage , and skilfulness of conduct , did work out those enterprises , which purchased to his name so much glory and renown ) so delay and ●●owness do spoil all business , do keep off success at distance from us , thereby opportunity is lost , and advantages slip away ; our courage doth flag , and our spirit languisheth ; our endeavours strike faintly , and are easily repelled ; whence disappointment necessarily doth spring , attended with vexation . 3. again , we may consider , that to set upon our duty is a great step toward the performance of it ; if we can resolve well , and a little pust forward , we are in a fair way to dispatch ; to begin ( they say ) is to have half done to set out , is a good part of the journey to rise betimes is oftner harder than to do all the days work ; entring the town , is at most the same with taking it ; it i● so in all business , it is chiefly so i● moral practice : for if we can fine in our hearts to take our leave of sin if we can disengage our selves from the witcheries of present allurement ; if we can but get over the threshold , of vertuous conversation , we shall find the rest beyond expectation smooth and expedite ; we shall discover such beauty in vertue , we shall tast so much sweetness in obedience as greatly will encourage us to proceed therein . 4. again , we may consider , that our time it self is a gift , or a talent committed to us , for the improvement whereof we are responsible no less than for our wealth , our power , our credit , our parts , and other such advantages , wherewith for the serving of god , and furthering our own salvation we are intrusted : to redeem the time is a precept ; and of all precepts the most necessary to be observed , for that without redeeming ( that is embracing and well employing ) time we can do nothing well ; no good action can be performed , no good reward can be procured by us : well may we be advised to take our best care in husbanding it , seeing justly of all things it may be reckoned most pretious ; its price being inestimable , and its loss irreparable ; for all the world cannot purchase one moment of it more than is allowed us , neither can it , when once gone , by any means be recovered : so much indeed as we save thereof , so much we preserve of our selves ; and so far as we lose it , so far in effect we slay our selves , or deprive our selves of life ; yea by mispending it we do worse than so ; for a dead sleep , or a cessation from being , is not so bad as doing ill ; all that while we live backward , or decline toward a state much worse than annihilation it self ▪ farther 5. consider , that of all time the present is ever the best for the purpose of amending our life ; it is the onely sure time , that which we have in our hands , and may call our own ; whereas the past time is irrevocably gone from us ; and the future may never come to us : it is absolutely ( reckoning from our becoming sensible of things , and accomptable for our actions ) the best , as to our capacity of improving it ; optima quaeque dies miseris mortalibus aevi prima fugit our best days do first pass away , was truly said ; the nearer to its source our life is , the purer it is from stain , the freer from clogs , the more susceptive of good impressions , the more vivid and brisk in its activity ; the farther we go on , especially in a bad course , the nearer we verge to the dregs of our life ; the more dry , the more stiff , the more sluggish we grow ; delay therefore doth ever steal away the flower of our age , leaving us the bran and refuse thereof . again , 6. if at any time we do reflect upon the time that hath already slipped away unprofitably from us , it will seem more than enough , and ( if we consider well ) it will be grievous to us to lose more ; the morrow will seem too late to commence a good life ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the time past of our life ( saith st. peter ) may suffice us to have wrought the will of the gentiles , or to have continued in ill courses ; more indeed it might than suffice ; it should be abundantly too much to have imbezilled so large a portion of our pretious and irreparable time : after we have slept in neglect of our duty , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is ( as st. paul saith ) now high time to awake , unto a vigilant observance thereof : this we shall the rather do , if we consider , that 7. for illiving now we shall come hereafter to be sorry , if not with a wholsome contrition , yet with a painfull regret ; we shall certainly one day repent , if not of our sin , yet of our sinning ; if not so as to correct for the future , yet so as to condemn our selves for what is past : the consideration of our having sacrilegiously robb'd our maker of the time due to his service ; of our having injuriously defrauded our souls of the opportunities granted to secure their welfare ; of our having profusely cast away our most pretious hours of life upon vanity and folly , will some time twitch us sorely . there is no man who doth not with a sorrowfull eye review an ill-past life ; who would not gladly recall his mispent time ; o mihi proeteritos ! o that god would restore my past years to me , is every such man's prayer , although it never was heard , never could be granted unto any . and what is more inconsistent with wisedom , than to engage our selves upon making such ineffectual and fruitless wishes ? what is more disagreeable to reason , than to do that , for which we must be forced to confess and call our selves fools ? what man of sense for a flash of transitory pleasure , for a puff of vain repute , for a few scraps of dirty pelf would plunge himself into such a gulf of anguish ? 8. on the contrary , if laying hold on occasion , we set our selves to do well , reflexion thereon will yield great satisfaction and pleasure to us ; we shall be glad that we have done , and that our task is over ; we shall enjoy our former life ; our time which is so past will not yet be lost unto us ; but rather it will be most securely ours , laid up beyond the reach of danger , in the repository of a good conscience . 9. again , all our time of continuance in sin we do treasure up wrath , or accumulate guilt ; and the larger our guilt is , the sorer must be our repentance ; the more bitter the sorrow , the more low the humbling , the more earnest the deprecation requisite to obtain pardon : the broader and deeper the stain is , the more washing is needfull to get it out ; if we sin much and long , we must grieve answerably , or we shall be no fit objects of mercy . 10. and when-ever the sin is pardoned , yet indelible marks and monuments thereof will abide . we shall eternally be obliged to cry peccavi ; although the punishment may be remitted , the desert of it cannot be removed ; a scar from it will stick in our flesh ; which ever will deform us ; a tang of it will stay in our memory , which always will be disgustfull ; we shall never reflect on our miscarriages without some confusion and horrour ; incessantly we shall be liable to that question of st. paul , what fruit had ye of those things , whereof ye are now ashamed ? if therefore we could reasonable presume , yea if we could certainly foresee , that we should hereafter in time repent , yet it were unadvisably to persist in sin , seeing it being once committed , can never be reversed ; never expunged from the registers of time , never dashed out from the tables of our mind and memory ; but will perpetually rest as matter of dolefull consideration , and of tragical story to us . then shalt thou remember thy ways , and be ashamed . that thou mayst remember and be confounded , and never open thy mouth any more because of thy shame , when i am pacified toward thee for all that thou hast done , saith the lord god : then shall ye remember your own evil ways , and your doings that were not good , and shall loath your selves in your own sight , for your iniquities , and for your abominations . 11. again , so much time as we spend in disobedience , so much of reward we do forfeit ; for commensurate to our works shall our rewards be ; the fewer our good works are in the course of our present life , the smaller shall be the measures of joy , of glory , of felicity dispensed to us hereafter ; the later consequently we repent , the less we shall be happy : one star ( saith the apostle ) differeth from another in glory ; and of all stars , those in the celestial sphere will shine brightest , who did soon rise here , and continued long by the lustre of their good works to glorify their heavenly father ; for the path of the just is as the shining light , that shineth more and more unto the perfect day . while therefore we let our interest lie dead by lingring , or run behind by sinfull practice , we are very bad husbands for our soul ; our spiritual estate doth thereby hugely suffer ; every minute contracteth a damage that runneth through millions of ages , and which therefore will amount to an immense summ : and who for all the pleasures here would forego one degree of blissfull joy hereafter ; who for all earthly splendours would exchange one spark of celestial glory ; who for all the treasures below would let slip one gem out of his heavenly crown ? 12. farther , let us consider that whatever our age , whatever our condition or case be , the advice not to procrastinate our obedience is very sutable and usefull . art thou young ? then it is most proper to enter upon living well . for when we set out , we should be put in a right way ; when we begin to be men , we should begin to use our reason well ; life and vertue should be of the same standing ; what is more ugly than a child , that have learnt little , having learnt to do ill ; than naughtiness springing up in that state of innocence ? the foundation of good life is to be laid in that age , upon which the rest of our life is built ; for this is the manner of our proceeding ; the present dependeth always upon what is past ; our practice is guided in notions that we had sucked in , is swayed by inclinations that we got before ; whence usually our first judgments of things , and our first propensions to stretch their influence upon the whole future life . train up a child in the way he should go , and when he is old he will not depart from it , saith the wise-man . that age as it is most liable to be corrupted by vice , so it is most capable of being imbued with vertue : then nature is soft and pliable , so as easily to be moulded into any shape , ready to admit any stamp impressed thereon ; then the mind is a pure table , in which good principles may be fairly engraven , without raising out any former ill prejudices ; then the heart being a soil free of weeds , the seeds of goodness being cast therein will undisturbedly grow and thrive ; then the complexion being tender will easily be set into a right posture ; our soul is then a vessel empty and sweet ; good liquour therefore may be instilled , which will both fit it , and season it with a durable tincture ; the extream curiosity and huge credulity of that age , as they greedily will swallow any , so will they admit good instruction . if we do then imbibe false conceptions , or have bad impressions made on our minds , it will be hard afterwards to expell , or to correct them . passion is then very fluid and moveable , but not being impetuously determined any way , may easily be derived into the right chanel . then the quickness of our wit , the briskness of our fancy , the freshness of our memory , the vigour of our affections , the lusty and active mettle of our spirits being applied to vertuous studies and endeavours , will produce most noble fruits ; the beauty of which will adorn us , the sweetness will please us , so as to leave on our minds a perpetual relish and satisfaction in goodness . then being less encombred with the cares , less intangled in the perplexities , less exposed to the temptations of the world and secular affairs , we can more easily set forth , we may proceed more expeditely in good courses . then being void of that stinging remorse , which doth adhere to reflexions upon past follies , and mispent time , with more courage and alacrity we may prosecute good undertakings ; then beginning so soon to embrace vertue , we shall have advantage with more leisure , and more ease to polish and perfect it through our ensuing course of life ; setting out so early , in the very morning of our age , without much straining , marching on softly and fairly , we may go through our journey to happiness . our actions then are the first fruits of our life , which therefore are fit and due sacrifices to our maker ; which if we do withdraw , we shall have nothing left so worthy or acceptable to present unto him ; will it be seemly to offer him the dregs and refuse of our age ; shall we not be ashamed to bring a crazy temper of body and soul , dry bones and decayed senses ; a dull fancy , a treacherous memory , a sluggish spirit before him ? shall we then when we are fit for little begin to undertake his service ? with our decrepid limbs and wasted strength shall we set our selves to run the ways of his commandments ? as it is uncomfortable to think of being parsimonious , when our stock is almost gone ; so it is to become thrifty of our life , when it comes near the bottom . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if we keep innocency , spend our youth well , it will yield unexpressible comfort to us ; it will save us much sorrow , it will prevent many inconveniences to us : if we have spent it ill , it will yield us great displeasure , it will cost us much pains ; we shall be forced sadly to bewail our folly and vanity therein ; it will be bitter to see , that we must unlive our former life , and undoe all we have done ; that we must renounce the principles we have avowed , we must root out the habits we have planted , we must forsake the paths which we have beaten and so long trode in , if ever we will be happy ; it will be grievous to us , when we come with penitential regret to deprecate , lord remember not the sins of my youth ; we shall feel sore pain , when our bones are full of the sins of our youth , and we come to possess the iniquities thereof . it is therefore good ( as the prophet saith ) that a man bear the yoke in his youth , when his neck is tender ; it is excellent advice which the preacher giveth , remember thy creatour in the days of thy youth , while the evil days come not , and the years draw nigh , when thou shalt say i have no pleasure in them . aristotle saith , that young men are not fit bearers of moral doctrine ; because ( saith he ) they are unexperienced in affairs of life ; and because they are apt to follow their passions , which indispose to hear with fruit or profit ; but his conclusion is false , and his reasons may be well turned against him ; for because young men want experience , therefore is there no bad prejudice , no contrary habit to obstruct their embracing sound doctrine ; because their passions are vehement and strong , therefore being rightly ordered , and set upon good objects they with great force will carry them to vertuous practice ; that indeed is the best time to regulate and tame passions ; as horses must be broken when they are colts , dogs must be made when they are whelps , else they will never be brought to any thing . the poet therefore advised better than the philosopher , — nunc adbibe puro pectore verba puer , nunc te melioribus offer ; and st. paul plainly doth confute him , when he biddeth parents to educate their children in the nurture and admonition of the lord ; when he chargeth titus , that he exhort young men to be sober-minded ; when he commendeth timothy , for that he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his infancy known the holy scriptures ; so doth the psalmist , when he saith , wherewith shall a young man cleanse his way ? by taking heed according to thy word . and solomon , when he declareth that his moral precepts did serve to give subtilty to the simple , to the young man knowledge and discretion ; when he biddeth us to train up a child in the way he should go ; st. peter doth intimate the same , when he biddeth us , as new born babes to desire the sincere milk of the word ; and our saviour , when he said , suffer little children to come unto me , for of such is the kingdom of god ; that is the more simplicity and innocence a man is endued with , the more apt he is to embrace and comply with the evangelical doctrine : aristotle therefore was out , when he would exclude young men from the schools of vertue . it is observable that he contradicteth himself ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is ( saith he ) of no small concernment to be from youth accustomed thus or thus ; yea 't is very much , or rather all : and how shall a young man be accustomed to do well , if he be not allowed to learn what is to be done ? again , are we old ? it is then high time to begin ; we have then less time to spare from our most important business ; we stand then in most imminent danger , upon the edge of perdition , and should therefore be nimble to skip out thence ; our forces being diminished , our quickness and industry should be encreased ; the later we set out , the more speed it behoveth us to make . if we stay , we shall grow continually more indisposed and unfit to amend , it will be too late , when utter decrepitness and dotage have seised upon us ; and our body doth survive our soul. when so much of our time , of our parts , of our strength are fled , we should husband the rest to best advantage , and make the best satisfaction we can unto god , and unto our souls with the remainder . this age hath some peculiar advantages , which we should embrace ; the froth of humours is then boiled out , the fervours of lust are slaked , passions are allayed , appetites are flatted ; so that then inclinations to sin are not so violent , nor doth the enjoyment thereof so much gratify . long experience then hath discovered the vanity of all worldly things , and the mischief of ill courses ; so that we can then hardly admire any thing , or be fond of enjoying what we have found unprositable or hurtfull . age is excused from compliance with the fashions , and thence much exempted from temptations of the world ; so that it may be good without obstacle or opposition . it is proper thereto to be grave and serious , and consequently to be vertuous ; for gravity without vertue and seriousness about vain things are ridiculous . nothing doth so adorn this age as goodness , nothing doth so disgrace it as wickedness ; the hoary head is a crown of glory , if it be found in the way of righteousness ; but it is a mark of infamy , if it be observed proceeding in a course of iniquity , it signifieth that experience hath not improved it , it argueth incorrigible folly , or rather incurable madness therein . there is indeed no care , no employment proper for old men but to prepare for their dissolution ; to be bidding adieu to the world with its vain pomps and mischievous pleasures ; to be packing up their goods , to be casting their accompts , to be fitting themselves to abide in that state into which they are tumbling , to appear at that bar , before which suddenly nature will set them . as a ship , which hath long been tost and weather-beaten , which is shattered in its timber , and hath lost much of its rigging , should do nothing in that case but work toward the port , there to find its safety and ease ; so should a man , who having past many storms and agitations of the world is grievously battered and torn with age , strive onely to die well , to get safe into the harbour of eternal rest. in fine , epicurus himself said well , that no man is either immature or over-ripe in regard to his souls health ; we can never set upon it too soon , we should never think it too late to begin ; to live well is always the best thing we can do , and therefore we should at any time endeavour it ; there are common reasons for all ages , there are special reasons for each age , which most strongly and most clearly do urge it ; it is most seasonable for young men , it is most necessary for old men , it is most adviseable for all men * . again , be our condition what it will , this advice is reasonable : are we in health ? we owe god thanks for that excellent gift , and the best gratitude we can express is the improving it for his service and our own good ; we should not lose the advantage of a season so fit for our obedience and repentance ; while the forces of our body and mind are entire , while we are not discomposed by pain or faintness , we should strive to dispatch this needfull work , for which infirmity may disable us . are we sick ? it is then time to consider our frailty , and the best we can to obviate the worst consequences thereof : it is then very fit , when we do feel the sad effects of sin , to endeavour the prevention of worse mischiefs that may follow ; it is seasonable , when we lie under god's correcting hand to submit unto him , to deprecate his wrath , to seek reconciliation with him by all kinds of obedience sutable to that state ; with serious resolutions to amend hereafter , if it shall please god to restore us ; it is most adviseable , when we are in the borders of death to provide for that state , which lieth just beyond it . are we rich and prosperous ? 't is expedient then presently to amend , lest our wealth do soon corrupt us with pride , with luxury , with sloth , with stupidity ; lest our prosperity becometh an inevitable snare , an irrecoverable bane unto us . are we poor or afflicted ? it is then also needfull to repent quickly ; that we may have a comfortable support for our soul , and a certain succour in our distress ; that we may get a treasure to supply our want , a joy to drown our sorrow ; a buoy to keep our hearts from sinking into desperation and disconsolateness . this condition is a medicine , which god administreth for our soul's health ; if it do not work presently so as to doe us good , it will prove both grievous and hurtfull to us . 13. lastly , we may consider , that abating all the rufull consequences of abiding in sin , abstracting from the desperate hazards it exposeth us to in regard to the future life , it is most reasonable to abandon it , betaking our selves to a vertuous course of practice . for vertue in it self is far more eligible than vice , to keep god's commandments hath much greater convenience than to break them ; the life of a good man in all considerable respects is highly to be preferred above the life of a bad man : for what is vertue , but a way of living that advanceth our nature into a similitude with god's most excellent and happy nature ; that promoteth our true benefit and interest ; that procureth and preserveth health , ease , safety , liberty , peace , comfortable subsistence , fair repute , tranquillity of mind , all kinds of convenience to us ? to what ends did our most benign and most wise maker design and suit his law , but to the furthering our good , and securing us from mischief , as not onely himself hath declared , but reason sheweth , and experience doth attest ? what is vice but a sort of practice which debaseth and disparageth us , which plungeth us into grievous evils , which bringeth distemper of body and soul , distress of fortune , danger , trouble , reproach , regret , and numberless inconveniences upon us ? which for no other reason , than because it so hurteth and grieveth us , was by our loving creatour interdicted to us ? vertue is most noble and worthy , most lovely , most profitable , most pleasant , most creditable ; vice is most sordid and base , ugly , hurtfull , bitter , disgracefull , in it self , and in its consequences . if we compare them together , we shall find , that vertue doth always preserve our health , but vice commonly doth impair it ; that vertue improveth our estate , vice wasteth it ; that vertue adorneth our reputation , vice blemisheth it ; that vertue strengthneth our parts , vice weakneth them ; that vertue maintaineth our freedom , vice enslaveth us ; that vertue keepeth our mind in order and peace , vice discomposeth and disquieteth it ; vertue breedeth satisfaction and joy , vice spawneth displeasure and anguish of conscience : to enter therefore into a vertuous course of life , what is it but to embrace happiness ; to continue in vitious practice , what is it but to stick in misery ? by entring into good life , we enter into the favour and friendship of god , engaging his infinite power and wisedom for our protection , our succour , our direction and guidance ; enjoying the sweet effluxes of his mercy and bounty ; we therewith become friends to the holy angels , and blessed saints , to all good men , being united in a holy and happy consortship of judgment , of charity , of hope , of devotion with them ; we become friends to all the world , which we oblige by good wishes , and good deeds , and by the influence of good example ; we become friends to our selves , whom we thereby enrich and adorn with the best goods ; whom we gratifie and please with the choicest delights : but persisting in sin we continue to affront , wrong , and displease our maker , to be disloyal toward our sovereign lord ; to be ingratefull toward our chief benefactour , to disoblige the best friend we have , to provoke a most just and severe judge ; to cope with omnipotency , to contradict infallibility ; to enrage the greatest patience , to abuse immense goodness : we thereby become enemies to all the world , to god , whom we injure and dishonour ; to the friends of god , whom we desert and oppose ; to the creatures which we abuse to our pride , lust and vanity ; to our neighbours , whom we corrupt , or seduce ; to our selves , whom we bereave of the best goods , and betray to the worst evils . beginning to live soberly , we begin to live like men , following the conduct of reason ; beginning to live in charity , we commence the life of angels , enjoying in our selves most sweet content , and procuring great benefit to others ; but going on in sinfull voluptuousness , we proceed to live like beasts , wholly guided by sense , and swayed by appetite ; being pertinacious in malice we continue to be like fiends , working torment in our selves , and mischief to our neighbours . embracing vertue we become wise and sober men , worthy and honourable , beneficial and usefull to the world : but continuing in vice , we continue to be foolish and vain , to be vile and despicable , to be worthless and useless . by our delay to amend , what do we gain ? what , but a little flashy and transient pleasure instead of a solid and durable peace ; but a little counterfeit profit instead of real wealth ; but a little smoak of deceitfull opinion instead of unquestionable sound honour ; shadows of imaginary goods instead of those which are most substantial and true , a good mind , the love of god , the assured welfare of our souls . but this field of discourse is too spatious , i shall onely therefore for conclusion say , that speedily applying our selves to obedience , and breaking off our sins by repentance , is in effect nothing else but from a present hell in trouble , and the danger of a final hell in torment to be translated into a double heaven ; one of joyfull tranquillity here , another of blissfull rest hereafter ; unto the which almighty god in his mercy bring us all , through jesus christ our lord ; to whom for ever be all glory and praise . amen . the very god of peace sanctifie you wholly , and i pray god your whole spirit , and soul , and body be preserved blameless unto the coming of our lord jesus christ. amen . the end . notes, typically marginal, from the original text notes for div a31080-e440 psa. 39. 4. job 14. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. ad apoll. p. 202. quis est tam stultus , quamvis sit adolescens , cui sit exploratum se vel ad vesperum esse victurum . cic. de son. de fin . ii. p. 95. natura dedit usuram vitae , tanquam pecuniae , nulla praestituta die . tusc. quaest . i. p. 326. 1 john 1. 17. love not the world ; for — the world passeth away , and the desire thereof . primum est , ut quanti quidque sit judices ; secundum , ut impetum ad illa caplas ordinatum temperatumque ; tertium , ut inter impetum tuum , actionemque conveniat , ut in omnibus istis tibi ipsi consentias . sen. epist. 89. 1 cor. 7. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gr. epig. anthol . 1 john 2. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eccl. 1. 3 , &c. commorandi natura nobis diversorium dedit , non habitandi locum . cic. de sen. 1 pet. 2. 11. 1. heb. 13. 11. 11. 15. 1 chron. 29. 15. job 14. 1. psal. 78. 39. jam. 4. 14. isa. 64. 6. psal. 102. 3. 90. 5. 9. 103. 15. 39. 5. 144. 4. 119. 19. psal. 103. 15. isa. 40. 6. 1 pet. 2. 24. psal. 62. 9. isa. 14. 17. psal. 82. 6. psal. 49. 12 , &c. isa. 14. 11. isa. 14. 16. psal. 90. anton. iv. 50. sen. ep. 99. 24. mihi ne diuturnum quidem quidquam videtur . in quo est aliquid extremum , &c. cic. de senect . psal. 90. 6. ant. iv. § 50. psal. 49. 16. 73. 17. ●● 1. prov. 23. 17. 1 cor. 8. 4. prov. 23. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , e●atus , &c. pro divite . hab. 2. 9. 1 tim. 6. 19. prov. 23. 5. job 1. 21. 27. 19. 1 tim. 6. 7. eccl. 5. 21. psal. 39. 6. eccl. 2. 18. in his elaborant , quae sciunt nihil omnino ad se pertinere ; serunt arbores , quae alteri seculo prosint . cic. de senect . jam. 1. 11. luke 12. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal. 49. luke 12 20. prov. 11. 4. prov. 27. 24. sen. ep. 98. job 31. 24. eccl. 5. 11. eccl. 5. 12. 1 tim. 6. 9. simplici cura constant necessaria , in delicias laboratur . sen ep 89. matth. 6. heb. 13. 15. 1 tim. 6. 8. psal. 55. 26. amos 2. 6. hab. 2. 6. isa. 5. 8. luke 16. 9. lucr. quem fo rs dierum cunque dabit . appone , nec dulces amores [ lucro sperne puer , &c. hor. l. 9. 1 cor. 15. 32. sap. 2. 1 , &c. job 20. 14. ecclus 41. 1. eccles. 7. 6. eccl. 2 2. prov. 23 32. heb. 11. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. eth. x 7. psal. 46. 4. eccl. 9. 10. psal. 49 10. eccl. 2. 14 , 15 , &c. psal. 88. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cato sen. apud plut. pag. 641. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eccl. 2. 15. 1 kings 4. 29. notes for div a31080-e4250 job 14. 14. all the days of my appointed time will i wait , till my change come . sen. ep. 89. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ant. vii . sect. 33. summi doloris intentio invenit finem : nemo potest valde dolere , & diu : sic nos amantissima nostri natura disposuit , ut dolorem aut tolerabilem , aut brevem faceret . sen. ep. 24. dolore perculsi mortem imploramus , eamque unam , ut miseriarum malorumque terminum , exoptamus . cic. cons. moriar ? hoc dicis ; desinam aegrotare posse , &c. sen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eripere vitam 〈◊〉 homini potest ; at nemo 〈◊〉 . sen. trag. job 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. ad apol. p. 195. omnia brevia tolerabilia esse debent , etiamse magna . cic. lael . ad fin . matth. 6. 21. john 5. 44. 12. 43. matth. 6. 24. rom. 8. 5. 1 john 2. 15. luke 22. 5. matth. 22. 5. matth. 13. 46. heb. 13. 14. 1 pet. 2. 11. heb. 11. 16. 1 john 2. 17. 1 pet. 1. 24. v. 13. 1 tim. 6. 19. matth. 6. 20. v. 25. john 6. 27. luke 12. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb. 11. 10. v. 23. matth. 19. 27. luke 18. 28. luke 10. 39. phil. 3. 7 , 8. heb. 12. 16. mark 10. 18. matth. 10. 37. luke 14. 26. mark 10. 29. 1 pet. 1. 4. matth. 5. 29. 18. 8. heb. 11. 25. luke 12. 4. matth. 10. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mark 8. 36. luke 9. 25. pet. 1. 4. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 james 1. 2. rom. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 cor. 11. 23. 6. 5. 2 cor. 4. 17. 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rom. 8. 18. heb. 10. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb. 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nulla nisi temporis honesta est avaritia . sen. non enim dat natura virtutem ; ars est bonum fieri . sen. ep. 89. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epict. rom. 2. 7. luke 10. 40. 1 tim. 2. 4. 1 pet. 4. 7 eph. 5. 15. gen. 47. 9 job 14. 1. job 14. 14. luke 21. 34. rom. 12. 17. rom. 2. 16. eccl. 12. 14. 2 cor. 5. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. luke 12. 2 , 3. 1 cor. 4. 3. 1 cor. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anton. lib. 7. notes for div a31080-e7840 recognosce singulos , considera universos , nullius non vita spectat in crastinum ; non enim vivunt , sed victuri sunt . sen. ep. 45. victuros agimus semper , nec vivimus unquam . manil . 4. prov. 6. 10. plut. in pelop. non est crede mihi sapientis dicere , vivans . mart. i. 16. eccl. 12. 13. matt. 19. 27. psal. 11. 7. prov. 15. 9. rom. 2. 6. matt. 5. 18. luke 16. 17. psal. 119. 15. psal. 5. 5. luke 13. 3. psal. 9. 17. 1 cor. 6. 9. matth. 25. 46. 7. 21. prov. 23. 34. rom. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chrys. ad eph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o quam istud parum p●tant , quibus tam facile videtur ! quint. 12. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hom. od. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cras hoc fiet ; idem cras fiet , &c pers. sat. 5. qui non est hodie , cras minus aptus erit . ovid. de rom i. epict 4. 12. — qui recte vivendi prorogat horam , rusticus expectat dum defluat amnis , at ille labitur , & labetur in omne voubilis evum . hor. ep. i. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epict. 4. 12. for the same reason we put it off , we should put it away . if it be good at all , it is good at present . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 epict. 4. 12. falsis opinionibus tanto quisque inseritur , quanto magis in eis , familiariusque volutatur . aug. ep. 117. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . greg. naz. or. 26. — nam quis peccandi finem posuit , sibi quando recepit ejectum semel attrita de fronte ●ubo●em ? juv. sat. 18. ezek. 2. 4. 3. 7. isa. 48. 4. jer. 5. 3. prov. 21. 29. phil. 3. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. chrys. tom. orat. 64. ( ezek. 2. 4. 3. 7. neh. 9. 29. 2 chron. 36. 73. dan. 5. 20. ) isa. 48. 4. quo quis pejus se habet , minus sentit . sen. ep. 53. eph. 4. 19. psal. 10. 4 36. 1. ier. 48. 11. zeph. 1. 12. — frustra medicina paratur , cum mala per longas invaluere moras . ovid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greg. naz. orat. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys. in babyl orat. 2. prov. 6. 9. eph. 2. 1. apoc. 3. 1. 1 tim. 5. 6. frangas citius quam corrigas quae in pravum induruerunt . quintil. 1. 3. jer. 13. 23. john 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb 10. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb. 6. 4. luke 19. 42 , 44. 2 cor. 6. 2. heb. 3. 13. john 9. 4. luke 19. 42. isa. 59. 10. jer. 15. 6. mal. 2. 17. isa 1. 14. 7. 13. rom. 1. 24 , 26 , 28. psal. 81. 12. isa. 63. 17. rom. 9. 17. heb. 13. 17. matth. 25. 10. luke 13. 25. prov. 1. 28. rom. 9. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb. 6. 7 , 8. isa. 55. 6. ezek. 18. 27. isa. 1. 18. joel 2. 13. psal. 86. 5. luke 15. 18. vid. chrys. ad theod. 2. judas ( saith he there ) was capable of pardon . rom. 2. 4. heb. 3. 13. qui poenitenti veniam spospondit , peccanti crastinum diem non promisit . greg. in evang. hom. ix . job 12. 10. 14. 5. 7. 1. psal. 39. 4. 90. 12. dan. 5. 23. prov. 27. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . bas. m. exh . ad bapt. * luke 12. 10. eccles. 9. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. const. ap. 2. 13. prov. 3. 2. psal. 37. 9. psal. 55. 23. psal. 68. 21. rev. 3. 3. 16. 5. luke 12. 45 , 46. matth. 25. 13. 24. 42. mark 13. 33. luke 12. 15 , 35. ecclus. 5. 5. notes for div a31080-e11660 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simpl. animal hoc providum , sagax , cic. de leg . 1. cic. de offic . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . successus urgers suos , instare , &c. luc. 1. plerisque in rebus tarditas & procrastinatio odiosa est . cic. philip. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hes. dum deliberamus quando incipiendum est , incipere jam serum est . quint. 12. 7. dimidium facti qui coepit habet . hor. ep. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. chrys. tom. 6. orat. p. 68. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. p. 79. honestas , quae principie anxia habetur , ubi contigerit , voluptati luxuriaeque habetur . vict. in sept. sev. eph. 5. 16. col. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . omnioe quae ventura sunt in incerto jaecent , protinus vive . sen. de vit . brev . 9. virg. georg. 3. sera nimis vita est crastina , vive hodie . mart. 1. 16. 1 pet. 4. 3. rom. 13. 11. ille sapit quisquis , post hume , vixit heri . mart. 5. 60. ampliat aetatis spatium sibi vir bonus , hoc est vivere his , vita posse priore frui . mart. 10. 23. rom. 2. quam magna deliquimus , tam granditer defleamus , &c. cypr. de laps . or. 5. poena potest demi , culpa perennis erit . ovid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys. tom. 8. p. 97. rom. 6. 21. ezek. 16. 61. ezek. 16. 63. ezek. 36. 31. 20. 43. 1 cor. 15. 41. prov. 4. 18. sub paedagogo coeperis licet ; serum est . mart. 8. 44. prov. 22. 6. natura tenacissimi sum●s co-rum , quae rudibus annis percipimus , &c. quint. 1. 1. difficulter eraditur quod rudes animi perbiberunt . hier. ad laetam . ut corpora ad quosdam membrorum flexus formari nisi tener a non possunt , sic animos ad pleraque duriores robur ipsum facit . quint. ib. quo semel est imbuta recens servabit odorem testa diu . hor. ep. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . psal. 37. 38. psal. 25. 7. job 20. 11. 1● 26. lam. 3. 27. fingit equum tenera docilem cervice magister ire viam , quam monstrat eques . — hor. eccl. 12. 1. eth. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hor. ep. 1. 2. eph. 6. 4. tit. 2. 6. 2 tim. 2. 22. 2 tim. 3. 15. psal. 119. 9. prov. 1. 4. prov. ● . 6 , 15. 1 pet. 2. 2. luke 18. 16. eth. 2. 2. quod facere solent qui serius exeunt — calcar addamus . sen. ep. 63. 76. 10. apoc. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — non omnia grandior aetas quae fugiamus habet — ovid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ghrys . tom. 6. orat. 38. prov. 16. 31. in freto viximus , moriamur in portu . sen. ep. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epic. ad monoec . * quare juventus , imo omnis aetas ( neque enim rectae voluntati serum est tempus ullum ) totis mentibus huc tendamus , in hoc elaboremus ; forsan & consummare contingat . quint. 12. 1. prov. 1. 32. est virtus nihil aliud quam in se perfecta , & ad summum perducta natura , cic. de leg. 1. deut. 10. 13. mic. 6. 8. neh. 9. 13. rom. 7. 12. psal. 19. 9. 119. 107. 1 thess. 5. 23. the cure of the feare of death shewing the course christians may take to bee deliuered from these feares about death, which are found in the hearts of the most. a treatise of singular use for all sorts. by nicholas bifeild, preacher of gods word at isleworth in middelsex. byfield, nicholas, 1579-1622. 1618 approx. 111 kb of xml-encoded text transcribed from 107 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-09 (eebo-tcp phase 1). a17386 stc 4213 estc s116195 99851412 99851412 16683 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a17386) transcribed from: (early english books online ; image set 16683) images scanned from microfilm: (early english books, 1475-1640 ; 1371:15) the cure of the feare of death shewing the course christians may take to bee deliuered from these feares about death, which are found in the hearts of the most. a treatise of singular use for all sorts. by nicholas bifeild, preacher of gods word at isleworth in middelsex. byfield, nicholas, 1579-1622. [24], 190 p. printed by g. p[urslowe] for ralph rounthwaite at the flower-de-luce and crowne in pauls church-yard, london : 1618. printer's name from stc. leaves a1, a7, a11, a12 are blank. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng death -early works to 1800. 2003-06 tcp assigned for keying and markup 2003-06 apex covantage keyed and coded from proquest page images 2003-07 marika ismail sampled and proofread 2003-07 marika ismail text and markup reviewed and edited 2003-08 pfs batch review (qc) and xml conversion the cvre of the feare of death . shewing the course christians may take to bee deliuered from these feares about death , which are found in the hearts of the most . a treatise of singular vse for all sorts . by nicholas bifeild , preacher of gods word at isleworth in middelsex . heb. 2. 15. he died , that hee might deliuer them , who through the feare of death , were all their life time subiect to bondage . london , printed by g. p. for ralph rounthwaite at the flower de-luce and crowne in pauls church-yard . 1618. to the right honovrable and noble lady the lady anne harrington , grace and comfort from god the father , and the lord iesvs christ bee multiplyed . madame , when i had seriously bethought my selfe in what doctrine especially to imply my ministery , in the place in which the lord had by so strong and strange a prouidence settled me : amongst other things i was vehemently inclined to study the cure of the feare of death ; both because it may be vsually obserued , that the most men are in bondage by reason of these feares ; as also because i am assured , that ourliues wil become more sweet ; yea , and more holy too , when the feare of death is remoued : and the rather was i incited hereunto , because i haue obserued some defect about this point , in the most that haue written about death . i am not ignorant of the censure , which many may giue of this proiect , as accounting it an impossible thing to be effected ; but my trust is , that godly and discreet christians will restraine censure , when they haue throughly viewed my reasons . my vnsaigned desire to do seruice vnto gods church in releeuing such christians herein , as are not furnished with better helps , hath emboldned me to offer this treatise also to the publike view : i haue presumed in your honours absence to thrust forth this treatise vnder the protection of your honours name : and withall i desire heartily to testifie my thankefulnesse for the many fauours shewed vnto me and mine , while your honour was pleased to be my hearer . i should also much reioyce , if my testimony ( concerning the singular graces god hath bestowed vpon you , and the many good works in which you haue abounded in the places of your aboad ) might adde any thing , either vnto your honours praises in the churches of christ , or vnto the establishment of the comfort of your owne heart in god , and his son iesus christ. i haue not made choise of your honour in this dedication for any speciall fitnesse in this treatise ; for your honours condition , in respect of your age , or absence in a place so farre remote . for my earnest trust is , that god will adde yet many yeares to your happy life on earth ; and besides i haue had heeretofore occasion to know how little you were afraid to die , when the lord did seeme to summon you by sicknes . that god , which hath ennobled your heart with heauenly gifts , & so made you an instrument of so much good , and contentment , vnto that most excellent princesse , with whom you now liue , and towards whom you haue shewed so much faithfull obseruance , and dearenes of affection , and carefulnesse of attendance : euen the father of mercy , and god of all consolations , increase in you all spirituall blessings , and multiply the ioy of your heart , and make you still to grow in acceptation , and all well-doing : humbly crauing pardon for my boldnesse heerein : i commit your honour to god , and to the word of his grace , which will build you vp to eternall life : resting your honours in all humble obseruance , n. bifeild . isleworth , iuly 14. 1618. the chiefe contents of this booke . the drift is to shew , how wee may bee freed from the feare of death . pag. 1. 2. first , it is proued by eight apparant argumēts , that it may bee attained to , page 4. to the 12. secondly , it is shewed by fifteene considerations , how shamefull and vncomely a thing it is for a christian to bee afraid to die , page 12. to 28. thirdly , the way how this feare may bee remoued , is shewed : where may bee noted : an exhortation to regard the directions . p. 29. 30. two waies of cure : 1. the one by meditation ; 2. the other by practice , p. 31. the contemplations either serue to make vs to like death , or else to be lesse in loue with life . p. 32. seuenteene priuiledges of a christian in death . pag. 33. to the 52. the contemplations that shew vs the miserie of life , are of two sorts : for either they shew vs the miseries of the life of nature : or else the miseries that do vnauoidably accompany the very life of grace . p. 53 , &c. the miseries of the life of nature , from pag. 54. to pag. 67. the miseries of a godly mans life are two-fold : 1. which appeares both in the things hee wants ; 2. and in the things hee hath , while hee liues , p. 67. &c. sixe things , which euery godly man wants , while he liues . p. 68. to 75. what should make a godly man weary of life , in respect of god. p. 75. to 85. and what in respect of euill angels . p. 85 , &c. and what in respect of the world . p. 88 , &c. and what in respect of himselfe . p. 113 , &c. eight aggrauations of gods corrections in this life , p. 78. eight apparant miseries from the world . p. 89 , &c. fifteen manifest defects and blemishes in the greatest seeming felicities of the world . p. 98. to 113. many aggrauations of our misery in respect of corruption of nature in this life . p. 113 , &c. the remainders of the first punishment yet vpon vs. pag. 121. the remouall of the obiections men make about death , from whence their feare riseth , and these obiections are answered . 1. about the paine of dying , where are ten answers , pag. 125. &c. 2. about the condition of the body in death . p. 133. 3. about the desire to liue longer yet . p. 139. 4. about the pretence of desire to liue long to do good . p. 145. 5. about casting away of ones selfe . p. 149. 6. about parting with friends . p. 153. &c. 7. about leauing the pleasures of life . p. 159 , &c. 8. about leauing the honors of life . p. 162. 9. about leauing their riches . p. 168. &c. 10. about the kind of death . p. 171. the second way of curing the feare of death is by practice , where seuen directions are giuen . from page 173. to the end . the cvre of the feare of death . chap. i. shewing the scope and parts of this treatise . that , which i intend in this treatise , is to shew , how a godly man might order himselfe against the feare of death ; or , what course hee should take to liue so , as not to be afraid to die . this is a maine point , and exceeding necessary : life is throughly sweet , when death is not feared : a mans heart is then like mount zion , that cannot be moued . hee can feare no enemy , that doth not feare death . as death is the last enemy , so it works the longest and last feares ; and to die happily , is to die willingly . the maine worke of preparation is effected , when our hearts are perswaded to bee willing to die . now in the explication of this point , i would distinctly handle three things . first , i will proue , that to liue without feare of death , is a thing may bee obtained ; one may be deliuered from it as certainly , as a sick man may bee cured of an ordinary disease . secondly , i will shew , how vncomely a thing it is for a christian to bee afraid of death : that so we may bee stirred vp the more to seeke the cure for this disease . thirdly , i will shew by what meanes we may bee deliuered from the feare of death , if we vse them . of the two first more briefly : and of the last at large . chap. ii. prouing that we may be cured of the feare of death . for the first : that the feare of death may be remoued ; and that we may attaine to that resolution to be willing to die , without lothnesse , is apparant diuers waies . first , it is euident : christ died to deliuer vs , not onely from the hurt of death , and from the deuill , as the executioner : but also from the feare of death too . now christ may attaine to the end of his death , vnlesse we will deny the vertue of christ , and his death , and think that notwithstanding it cannot be obtained , heb. 2. 14 , 15. and the more apparant is this , because in that place hee shewes , that there is vertue in the death of christ , to cure this feare of death in any of the elect , if they will vse the meanes : for as our sinnes will not bee mortified , though there be power in the death of christ to kill them ; vnlesse wee vse the meanes to extract this vertue out of the death of christ : so is it true , that the feare of death may be in some of gods elect : but it is not because christ cannot deliuer them ; but because they are sluggish , and will not take the course to bee rid of those feares . the physician is able to cure them , and vsually doth cure the same disease ; but they will not take his receipts . 2. the apostle intreating of the desire of death , saith , that god hath wrought vs vnto the selfe-same thing , 2. cor. 5. 5. we are againe created of god , that wee might in our selues aspire vnto immortality ; and are set in such an estate , as if we answered the end of his workemanship , we should neuer be well , till wee be possessed of the happinesse in another world : which hee shewes in those words of being absent from the body , and present with the lord , ver . 8. 3. the prophesies haue run on this point . for it was long since fore-told , that christians knowing the victory of christ ouer death , should be so farre from fearing death , that they should treade vpon him , and insult ouer him : o death , where is thy sting ? &c. isay 25. 8. hos. 13. 14. 2. cor. 15. 54 , 55. 4. it is a condition , that christ puts in , when he first admits disciples , that they must deny their owneliues : and not onely be content to take vp their crosse in other things , but their liues must not bee deare vnto them , when hee cals for it , luk. 14. 26. 5. wee are taught in the lords prayer , to pray that gods kingdome may come : and by his kingdom he meanes the kingdom of glory , as well as the kingdome of grace : now in that wee are taught to pray for the kingdome , it shewes wee should desire it , and that by prayer wee should bee more and more heated in our desires . 6. wee are borne againe to a liuely hope of our inheritance : now if wee bee afraid of the time of our translation thither , how do we hope for it after a liuely manner ? a desire of going to heauen is a part of that seed cast into our hearts in our regeneration , 1. pet. 1. 3 , 4. 7. wee haue the example of diuers men in particular , who haue desired to die , and were out of feare in that respect : gen. 49. 18. iacob wayted for gods saluation : and paul resolues , that to die , and to be with christ , is best of all for him : phil. 1. 21. yea , in rom. 7. 23. hee is vehement ; o wretched man that i am , who shall deliuer mee from this body of death ? simeon praies god to let him die , luk. 2. 29. and the prophet in the name of the godly , said long before christ : o that the saluation of israel were come out of syon , psal. 14. 7. and we haue the example of the martyrs in all ages , that accounted it a singular glory to die : and in 2. cor. 5. 2 , 7. the godly are said to sigh for it , that they might bee absent from the body , and present with the lord ; and so do the first fruites of the holy ghost , those eminent christians mentioned , rom. 8. 21. lastly : not onely some particular godly men haue attained to this ; but the whole church is brought in , in the 22. ch. of the reu. praying for the comming of iesus christ , and desiring too , that hee would come quickly : and 2. tim. 4. 8. the loue of the appearing of christ , is the periphrasis of the childe of god. thus of the first point . chap. iii. shewing how vncomely it is to feare death . for the second , how vncomely a thing it is in christians to feare death , may appeare many waies . 1. by the feare of death wee shame our religion ; while we professe it in our words , wee deny it in our workes : let papists tremble at death , who are taught , that no man ordinarily can be sure he shall go to heauen when he dies . but for vs ; that professe the knowledge of saluation , to be astonished at the passage to it , shews ( at least ) a great weaknesse of faith , and doth outwardly giue occasion of disgrace to our religion . 2 by that , which went before , we may see how vncomely it is to bee afraid of death : for thereby we disable the death of christ : wee frustrate the end of gods workemanship : we stop the execution of the prophesies : we renounce our first agreement with christ : wee mocke god in praying that his kingdome may come : we obscure the euidence of our owne regeneration ; and we transgresse against the example of the godly in all ages . 3 many of the pagans greatly setled their hearts against the feare of death by this very reason : because there was no being after death ; and therefore they could no more feele misery then , then before they were borne : and shall we christians , that heare euery day of the glorious saluation we haue by christ , be more fearefull then they were ? let them feare death , that know not a better life . shall we be like wicked men ? their death is compelled ▪ shall ours bee so too ? they by their good wils , would not lose their bodies in this life , nor haue their bodies in the next life : but since god hath made vs vnlike them in the issues of death ; shal we make our selues like them in the lothnesse to die ? let foelix tremble at the doctrine of death and iudgement : act. 24. 25. but let all the godly hold vp their heads , because the day of their redemption draweth nigh , math. 24 , &c. 5. shall wee bee afraid of a shadow ? the separation of the soule from god , that is death , if wee speake exactly : but the separation of the soule from the body , is but the shadow of death . vvhen see wee men trembling for feare of spirituall death ? which is called the first death ; and yet this is farre more wofull then that wee call the bodily death . but as if the death of the body were nothing , the scripture cals damnation , the second death , neuer putting the other into the number . 6. this feare is called a bondage here in this text : and shall wee voluntarily make our selues vassailes ? or shall we be like slaues , that dare not come in our masters sight ? 7. if we loue long life : vvhy are wee not much more in loue with eternall life , where the duration is longer , and the estate happier ? are not wee extremely infatuated , that when god will do better for vs , then wee desire , yet we wil be afraid of him ? 8. shall we bee worse then children , or mad-men ? neither of them feare death ; and shall simplicity , or ideotisme , doe more with them , then reason or religion can doe with vs ? 9. do not all that reade the story of the israelites ( in their passion desiring to be againe in egypt , and violently murmuring at the promise of going into the land of canaan ) condemne them of vile ingratitude to god , and folly in respect of themselues ? for what was it for them to liue in egypt , but to serue cruell taske-masters about bricke and clay ? and was not canaan the place of their rest , and a land that flowed with milke and hony ? euen such is the condition of all those , that wish life , and are afraid to die. what is this world but egypt , and what is it to liue in this world , but to serue about bricke and clay ? yea , the church , that is separate from the world , can finde it no better then a barren wildernesse . and what is heauen , but a spirituall canaan ? and what can death be more , then to passe ouer iordan ; and victoriously ouercōming all enemies , to bee possessed of a place of matchlesse rest ; of more pleasures then milk or hony , can shadow out ? 10. adam might haue had more reason to feare death , that neuer saw a man die an ordinary death ; but for vs to bee afrighted with death , that see thousands die at our right hand , and ten thousand at our left , and that daily , is an inexcusable distemper . the gate of death is cōtinually open , and wee see a prease of people , that daily throng into it . 11. when moses had cast downe his rod , it turned into a serpent ; and the text , noting moses weaknesse , saith , hee fled from it : but the lord commanded him to take it by the taile ; and behold , it became a rod againe : euen so death at the first sight is terrible , like a new-made serpent , and the godly themselues , through inconsideration , flye from it : but if at gods commandment , without feare , they would lay hold vpon this seeming serpent , it will be turned into a rod againe ; yea , into a golden scepter in our hands , made much better by the change : neither do wee reade , that euer at any after , moses had any feare of this serpent , when hee had once knowne the experience of it : and haue wee often , by the eyes of faith , seene the experience of this great worke of god , and shall we still be running away ? 12. it is said , rom. 8. 20. that all creatures groane , waiting for the liberty of the sonnes of god. and shall wee bee worse then bruite beasts ? doth the whole frame of nature , as it were , call for this time of change ; and shall man bee so stupide , or carried with such senselesse feares , as to shunne his owne felicity ? 13. consider whether it bee more commodious for vs , that death come to vs , or that wee goe to death : for one thing is certaine ; it is in vaine to shun that , which cannot bee auoided . for it is appointed vnto all men once to die , heb. 9. 24. what man is he , that liueth , and shall not see death ? psal. 89. death is the way of all flesh , iosh. 24. now this being granted , let vs consider of it , death is like an armed man , with whom we must once fight . now if we be aduised & wil go to death , wee may get on our armour beforehand , and so the encounter wil be without danger to vs , because the weapons of our warfare are mighty through god , & wee are assured of victorie through iesus christ. now on the other side , to tarry till death come vnto vs , is as if a man that knowes he must fight with a sore aduersary , would through slothfulness , goe vp and downe vnarmed , till hee fall into the hands of his enemy : & must thou fight with him at such disaduantage ? 14. it is most vncomly to feare that , which is both common and certaine : death , of all afflictions is most common . for from other afflictions it is possible some might bee free : but from death can no man be deliuered , and god of purpose hath made that most common which is most grieuous , that thereby hee might abate of the vigor , and terror of it . it is monstrous foolishnesse to striue in vaine to auoid that which neuer man could scape . and to teach men their vnauoidable mortalitie , the lord clothed our first parents with the skinnes of dead beastes , and feeds vs with dead flesh : that as often as wee eate of slaine beasts , we might remember our owne end : & shall we be euer learning , and neuer come to the knowledge of this truth ? is this such a lesson as cannot be learned ? shall wee bee so stupide , as daily to passe by the graues of the dead , and heare their knells , and yet bee vntaught and vnarmed ? 15. lastly , shall we be afraid of such an enemy as hath been ouercome hand to hand , & beaten by christ , and thousands of the saints ? especially if we consider the assurance wee haue of victory . in this combate euery christian may triumph before the victory , 1. cor. 15. 55. and thus much of the two first points . chap. iiii. shewing that a christian is many waies happie in death . now i come to the third point , which is the maine thing to bee attended ; and that is the meanes how wee may be cured of the feare of death : and in this we had neede all to attend vvith great carefulnesse . the disease is stubborne , and men are sluggish , and extremely loth to bee at the trouble of the cure , and sathan by all meanes would keepe vs from remembring our later end ; and the world affoordes daily distractions to pluck vs away from the schoole of christ herein , and our owne hearts are deceitful , and our natures apt to bee wearie of the doctrine , before we put in practice any of the directions ; and wee are apt to a thousand conceits , that it is either vnpossible , or vnnecessary to attend this doctrine , or the like . yea , it may be , it will fare with many of vs , as it doth with those that are troubled with the raging paine of the teeth , their paine wil cease , when the barber comes to pull out the tooth : so it may be you may finde this deceit in your owne hearts , that you wil not feele the feare of death , till the discourse of the medicine be ouer , and so let it bee as water spilt on the ground . but let vs all awake , and in the power and strength of christ , that died to deliuer vs from the feare of death , let vs al lay the plaisters close to the sore , and keepe them at it , till they be throughly whole . there bee tvvo vvaies then of curing this feare of death : 1. the one is by contemplation : 2. the other is by practice . there be some things if we did chuse them out soundly to thinke of them , would heale vs wonderfully . there bee some things also to be done by vs , to make the cure perfect . if contemplation bee not auailable , then practice will without faile finish the cure . the cōtemplations are of two sorts : 1. for either they are such meditations , as breede desire of death by way of motiue : 2. or they are such , as remooue the obiections , which cause in mans mind the feare of death . for the first , there bee tvvo things , which if they bee soundly thought on , will worke a strange alteration in our harts . 1. the one is the happinesse wee haue by death . 2. the other , is the miseries wee are in by life . can any man be afraid to be happy ? if our heads & hearts were filled with arguments , that shew vs our happinesse by death , we would not be so sencelesse as to tremble at the thought of dying . our happines in death may bee set out in many particulars , & illustrated by many similitudes , full of life and vertue , to heale this disease of feare . 1. death makes an end of all the tempests & continual stormes , with which our life is tossed . it is the hauen and port of rest : and are wee so mad , as to desire the continuance of such dangerous tempests , rather then to bee in the hauen whither our iourney tends ? 2. death is a sleep . for so the dead are said to be asleep , 1. thes. 4. 14. look what a bed of rest & sleep is to the weary labourer , such is death to the diligent christian. in death they rest in their beds from the hard labours of this life , esay 37. 2. reu. 14. 13. and was euer the weary labourer afraid of the time , whē hee must lye downe , and take his rest ? 3. the day of death , is the day of receiuing wages , wherin god paies to euery godly man his penny . and doth not the hireling long for the time , wherein hee shall receiue wages for his work ? iob. 7. 2. and the rather should we long for this time , because we shall receiue wages infinitely aboue our worke , such wages as was neuer giuen by man , nor can bee , if all this visible world were giuen vs. 4. in death the seruant comes to his freedome , & the heire is at his full age and it is such a liberty as i● glorious : neuer such a freedome in the world , rom. 8. 21. shall the heire desire to be still vnder age , and so still vnder tutors and gouernors ? or shall the seruant feare the day of his freedome ? 5. in death , the banished returne , and the pilgrims enter into their fathers house . in this life wee are exiled men , banished frō paradise , and pilgrims & strangers in a far countrey , absent from god & heauen . in death wee are receiued to paradise , and settled at home in those euerlasting habitations in our fathers house , luke 17. iohn 14. 2. heb. 13. 11. and can we bee so senceless as to be afraid of this ? 6. death is our birth-day ; we say falsely , when we call death the last day . for it is indeed the beginning of an euerlasting day : and is there any greeuance in that ? 7. death is the funerall of our vices , and the resurrection of our graces . death was the daughter of sinne , and in death shall that be fulfilled : the daughter shall destroy the mother . wee shall neuer more be infected with sin , nor troubled with ill natures , nor be terrified for offending . death shall deliuer vs perfectly whole of all our diseases , that were impossible to be cured in this life , and so shal there be at that day a glorious resurrection of graces : our gifts shall shine , as the starres in the firmament ; and can we be so sottish as stil to be afraid of death ? 8. in death the soule is deliuered out of prison : for the body in this life is but a loathsome , and darke prison of restraint . i say , the soule is restrained , as it were , in a prison , while it is in the body , because it cannot be free to the exercise of it selfe , either in naturall , or supernaturall things : for the body so rules by senses , and is so fiercely carried by appetites , that the soule is compelled to giue way to the satisfying of the body , and cannot freely follow the light either of nature or religion : the truth , as the apostle saith , is with-held , or shut vp , through vnrighteousnesse , rom. 1. 18. i say , it is a loathsome prison , because the soule is annoied with so many loathsome smels of sinne , and filthinesse , which by the body are committed . and it is a darke prison ; for the soule looking through the body , can see but by little holes , or small casements . the body shuts vp the light of the soule , as a dark cloude doth hide the light of the sunne ; or as the interposition of the earth doth make it night : now death doth nothing , but as it were a strong wind dissolue this cloud , that the sunne may shine cleerely , and puls downe the walles of the prison , that the soule may come into the open light . 9. the liberty of the soule in death may be set out by another similitude . the world is the sea : our liues are like so many gallies at sea , tost with continuall tides , or stormes : our bodies are gally-slaues , put to hard seruice by the great turke the deuill , who tyrannically , and by vsurpation , doth forcibly cōmand hard things . now the soule within , like the heart of some ingenuous gally-slaue , may bee free , so as to loathe that seruitude , and inwardly detest that tyrant ; but yet so long as it is tyed to the body , it cannot get away . now death comes like an vnresistable gyant , and carries the gallies to the shore , and dissolues them , and lets the prisoners free : and shall this glorious liberty of the soule bee a matter of terrour vnto vs ? had we rather be in captiuity still ? 10. in this life wee are cloathed with rotten , ragged , foule garments : now the apostle shewes , that death doth nothing else but pull off those ragged garments , and cloath vs with the glorious robes of saluation ; more rich then the robes of the greatest monarch , 2. cor. chap. 5. vers. 2 , 3. it is true , that the godly haue some kinde of desire to be cloathed vpon : they would haue those new garments , without pulling off their old ; but that is not decent : for a prince to weare ( without ) gorgeous attire , and ( vnderneath ) base ragges . to desire to goe to heauen , and not to die , is to desire to put on our new cloaths without putting off our old : and is it any grieuance to shift vs by laying aside our old cloathes , to put on such rich garments ? we are iust like such slothfull persons , that loue well to haue good cloaths , and cleane linnen : but they are so sluggish , they are loth to put off their old cloathes , or foule linnen . 11. in the same place the apostle cōpares our bodies to an old mud-walled house , and to a rotten tent : and our estate in heauen to a most glorious and princely palace , made by the most curious workman that euer was ; and it is such a building too , as wil neuer be out of repaire . now for a godly man to die , is but to remoue from a rotten old house , ready to fall on his head , to a sumptuous palace , 2. cor. 5. 1. doth that land-lord do his tenant wrong , or offer him hard measure , that will haue him out of his base cottage , & bestow vpon him his owne mansion house ? no other thing doth god to vs , when by death he remoues vs out of this earthly tabernacle of our bodies , to settle vs in those euerlasting habitations , euen into that building made without hands , in heauen , ioh. 14. 2. luk. 17. 12. a man , that had neuer seene the experience of it , perhaps would haue thought , that the seed cast into the ground had beene spoyled , because it would rot there : but nature hauing shewed the returne of that graine with aduantage , a man can easily bee cured of that folly : the husbandman is neuer so simple , as to pitty himselfe , or his seed ; he sayes not , alas , is it not pitty to throw away and marre this good seed ? why brethren ; what are our bodies , but like the best graine ? the bodies of the saints are gods choisest corne . and what doth death more vnto gods graine , then cast it into the earth ? do we not beleeue , our bodies shall rise like the graine , better then euer they were sowed ? and are we still afraid ? paul saith , he would be dissolued , that hee might be with christ , phil. 1. 21. in which words hee imports two things in death . first , that there is a dissolution of the soule from the body : and secondly , that there is a coniunction of the soule with christ. now which is better for vs , to haue the body , or to haue christ ? the same apostle saith else-where , that they are confident in this , they had rather be absent from the body , and so to be present with the lord : then to bee present with the body , and absent from the lord : 2. cor. 5. 7 , 8. now the true reason why men feare death , is , because they looke vpon the dissolution onely , and not vpon the coniunction with christ. 14. in the 1. cor. 9. 24. our life is compared to a race , and eternall life to a rich prize not corruptible , but an incorruptible crowne : now death is the end of the race , and to die is but to come to the goale , or race end . was euer runner so foolish , as to bee sorry , that with victory hee was neere the end of the race ? and are we afraid of death , that shall end the toile , and sweate , and danger of the running ; and giue vs with endlesse applause so glorious a recompence of reward ? 15. in the ceremoniall law , there was a yeare they called the yeere of iubilee ; and this was accounted an acceptable yeare , because euery man that had lost , or sold his lands , vpon the blowing of a trumpet returned , and had possession of all againe ; and so was recouered out of the extremities in which he liued before . in this life wee are like the poore men of israel , that haue lost our inheritance , and liue in a manner and condition euery way straightned : now death is our iubilee , and when the trumpet of death blowes , we all , that die , returne , and enioy a better estate , then euer we sold , or lost : shall the iubilee be called an acceptable time ? and shall not our iubilee bee acceptable to vs ? esay 61. 2. 16. death is the day of our coronation ; wee are heires apparant to the crowne in this life : yea , wee are kings elect , but cannot bee crowned , till death , 2. tim. 4. 8. and shall not that make vs loue the appearing of christ ? is a king afraid of the day of his coronation ? to conclude this first part of contemplation : if we did seriously set before our eyes the glory to come ; could our eyes be so dazeled , as not to see , and admire , and haste to it ? aske paul , that was in heauen , what he saw ; and hee will tell you , things that cannot hee vttered : happinesse beyond all language of mortall man. if there were as much faith on earth , as there is glory in heauen : oh ! how would our hearts bee on fire with feruent desires after it ! but euen this faith is extremely wanting : it is our vnbeleefe that vndoes vs , and filles vs with these seruile and sottish feares . and thus of the meditations , taken from the happinesse wee enioy by death : which should make vs conclude with salomon , that the day of death is better , then the day when one is borne . chap. v. shewing the miseries of life in wicked men . now it followes , that i should breake open the miseries of life ; the consideration whereof should abate in vs this wretched loue of life . the miseries of life may bee two waies considered ; for they are of two sorts : first , either such miseries , as loade the life of nature : secondly , or such miseries , as do molest the very life of grace . the miseries , that accompany the naturall life of man , while hee remaines in the state of nature onely , who can recount ? i will giue but a briefe touch of some heads of them . first , thinke of thy sins : and so three dreadfull things may amaze thy thoughts : for first , thou art guilty of adams sinne ; for by that man sinne came in vpon all men , euen the guilt of his sinne : rom. 5. 12. secondly , thy nature is altogether vile , and abominable from thy birth , thou wast conceiued in sinne , psal. 51. 4. and this staine and leprosie hangs on fast vpon thy nature , and cannot bee cured , but by the bloud of christ onely , heb. 12. 1. and this is seated in all the faculties of thy soule : for in thy mind there is ignorance , and impotency to receiue knowledge ; and a naturall approuing of euill and errour , rather then the truth and sound doctrine . those waies seeme good in thine eyes , which tend vnto death : 1. cor. 2. 14. rom. 8. 7. 2. cor. 3. 5. prou. 14. 12. and this thou maist perceiue by this , that thou art not able to thinke a good thought , but canst go free for daies and weekes , without any holy cogitation ; and besides , thy minde is infinitely prone to swarmes of euill thoughts : gen. 6. 5. againe , if thou behold thy conscience , it is impure , polluted , without light , or life , or glory in thee , shut vp in a dungeon , excusing thee in many faultes , and accusing thee for things are not faultes , but in thy conceit : and when it doth accuse thee for sinne , it rageth & falleth mad with vnbrideled fury and terrors , keeping no boundes of hope or mercy . further , if thou obserue thy affections , they are altogether impotent in that which is good , there is no lust in thee after that which is good , & yet they are all out of order , and prone to continuall rebellion against god , ready to be fiered by all the inticements of the world , or the deuill : phil. 2. 13. gala. 5. 24. thirdly , vnto these , adde thy innumerable actuall sins , which are more then the haires of thy head , multiplied daily in thought , affection , word , & deed , the least of them deseruing hel fire for euer , thy sins of infancy , youth , old-age , sinnes of omission and commission : sinnes in prosperitie and aduersity ; sinnes at home & abroad ; sinnes of infirmity & presumption . if dauid looking vpon his sins , could say , they haue so compassed mee , and taken such hold of me , that i am not able to looke vp ? oh then , if thou haddest sight , and sence ! how might'st thou much more cry out of the intolerable burthen of them ; and the rather , if thou obserue , that many of thy corruptions raigne tyrannically , & haue subdued thy life to their vassalage , so as thou art in continuall slauery to them . thus is thy life infested with these vnspeakable inordinations : and thus of the first part of thy infelicity in life . secondly , if thou obserue , but how god hath auenged himselfe vpon them , & what yet remaineth vnto thee , how can thy heart sustaine it selfe ? for , 1. thou art a banished man , exiled frō paradise , and made to liue without hope to returne thither : the best part of the earth thou shalt neuer enioy . 2. the earth is cursed to thee , and it may bee a wofull spectacle to see all the creatures subiect to vanity , and smitten vvith the strokes of god for thy sinne , and groning daily round about thee . 3. look vpon thy most miserable soule ; for there thy mind and conscience liue shut vp with darknes and horror . the diuels haue within thee strong holds , and liue entrenched in thy thoughts , eph. 4. 17. 2. cor. 10. 5. thy heart is spiritually dead , and like a stone within thee , eph. 2. 1. ezech. 36. 27. 4. thy body is wretched through deformities , and infirmities , diuersly noisome to thee with paines that greeue thee , either in respect of labour , or diseases , vnto which thou art so prone ; & there is no part or ioynt of thee , but is liable to many kindes of diseases , deut. 28. 21 , 22. gen. 3. 19. and of the labours of thy life , which is but the least part of thy bodily miseries , salomon saith , all things are full of labour , who can vtter it ? and for that reason , life is but a vanity and vexation , eccl. 1. 18. 5. if thou looke vpon thy outward estate in the world , with what fearefull frights may thy heart be griped ? if thou consider 1. the cōmon , or generall , or publike plagues with which god fights against the world , as wars , famines , earthquakes , pestilence , and yeerely diseases , inundations of waters , and infinite such like . 2. the particular crosses , with which hee vexeth thee in particular , either with losses of thy estate , or the troubles of thy family , deut. 28. 15 , 16 , &c. 3. the praeterition of god , restraining many good things frō thee , so as thou wantest many of those blessings of all sorts , which yet god doth bestow vpon others , esa. 59. 1 , 2. iere. 5. 25. 4. the cursing of thy blessings , whē god blasts the gifts of thy mind , that thou canst not vse them for any contentment of thy life , or makes thy prosperity to be the occasion of thy ruine , mala. 2. 3. eccles. 5. 13. this is a sore euill . lastly , consider yet further what may fall vpon thee , in respect of which thou art in daily danger . there are seas of vvrath , which hang ouer thy head , iohn 3. 36. and god may plague thee with the terrors of conscience , like cain , gene. 4. 14. or with a reprobate sense , or the spirit of slumber , ioh. 12. 4. rom. 11. 8. strong illusions , 2 thes. 2. 11. or such other like dreadfull spirituall iudgements : besides many other fearefull iudgements , which thy heart is not able to conceiue of , as painefull diseases in the body , or an vtter ruine in thy estate , or good name : but aboue al other things , the remembrance of the fearefull iudgement of christ , & the euerlasting paines of hell , with a miserable death , should cōpel thee to cry out , o men , and brethren ! what shall i doe to be saued , and get out of this estate ? but because it is my purpose heere chiefely to perswade with godly mē , & not with naturall men , and because death it selfe is no ease vnto such men , that liue in their sins without repentance , who haue reason to loath life , and yet no cause to loue death , i passe frō them , & come to the life of godly men , and say , they haue great reason to loath life , & desire the day of death . chap. vi. shewing the miseries of godly men in life . now the miseries of the godly mans life are of two sorts : first , for either he may consider what hee wants : secondly , or what he hath in life , for which he should be weary of it . i will giue but a touch of the first . consider of it : in this life there are sixe things , among the rest , we want , and can neuer attaine , while we liue here . the first , is the glorious presence of god , while the body is present , the lord is absent , 2. cor. 5. 8. and is not this enough to make vs loath life ? shal we more esteeme this wretched carkasse , then our glorious god : whose onely presence in glory shall fill vs with eternall delight ? o the vision of god! if we had but once seene god face to face , we would abhorre that absence that should hinder the fruition of such vnspeakeable beauties , as would enamour the most secure heart to an vnquenchable loue . the second thing we want in life , is the sweet fellowship with our best friends : a fellowship matchlesse ; if we either consider the perfection of the creatures , whose communion we shall enioy ; or the perfect manner of enioying it : who would be with-held from the congregation of the first-borne , from the society with innumerable angels , and the spirits of iust men ? alas ! the most of vs haue not so much , as one intire and perfect friend in all the world , and yet we make such friends , as we haue , the ground of a great part of the contentment of our liues : who could liue here , if he were not beloued ? oh! what can an earthly friendship be vnto that in heauen : when so many thousand angels , and saints shall be glad of vs , and entertaine vs with vnwearied delight ? if we had but the eies of faith to consider of this , we would thinke euery houre a yeare , till wee were with them ? thirdly , in this world we want the perfection of our owne natures : we are but maimed and deformed creatures heere ; we shall neuer haue the sound vnderstanding of men in vs , till we be in heauen : our holinesse of nature and gifts wil neuer be consummate , till we be dead . fourthly , in this world we want liberty : our glorious liberty will not be had here : a thing , which the spirits of the best men haue , with much sighing , longed after : rom. 8. 21. 22. o who would liue in a prison , a dungeon , rather then a palace of royall freedome ? it hath beene implyedly shewed before , that we are many waies in bondage here . fiftly , we shal euer want heere fulnesse of contentment . if a man liue many yeeres , so that the dayes of his yeeres bee many , if his soule be not filled with good , salomon saith , an vntimely birth is better then hee . and it is certain , if a man liue a thousand yeers twise told , hee shall neuer see sollid good to fill his hart , his appetite will neuer be filled , eccles. 6. 3 , 6 , 7. there is nothing in this life can giue a man sollid , and durable contentment : but a man finds by experience , vanity , and vexation of spirit , in what hee admires orloues most : and shall we be so sottish as to forget those riuers of pleasures that are at gods right hand ? psal. 6. vlt. 6. the sixt thing vvee want in this world , is our crowne , and the immortall and incorruptible inheritance , bought for vs with the bloud of christ : and shall not our hearts burn within vs in longing after possession ? can we desire still to liue in wants , & to be vnder age ? what shall mooue vs , if such an incomparable crown cannot moue vs ? wee that sweat with so much sore labour for the possession of some small portion of the earth : shall wee , i say , bee so sluggish , as not to desire , that this kingdom , which our father hath giuen vs , might come quickly vpon vs ? or are wee so transported with spirituall madnes , as to be afraid to passe through the gate of death , to attain such a life ? what prince would liue vncrowned , if hee could helpe it , and might possess it without wrong or danger ? and what great heire would bee grieued at the tidings , that all his lands were falne vnto him ? chap. vii . the miseries of a christian in respect of god in this life . thus , of what he wants in this life . secondly , he ought to bee as much troubled to think what he hath , and cannot auoide while hee liues : and thus his life is distressed , and made vnlouely , either if he respect god , or the euill angels , or the world , or himselfe . for first , if hee respect god , there are two things should marre the taste of life , and make it out of liking . the first is the danger of displeasing of god : who would liue to offend god ? or grieue his spirit ? or any way to make him angry ? though this reason will moue little in the hearts of wicked men ; yet it is of singular force in the heart of an humble christian , who as hee accounts gods louing kindnesse better then life : so finds nothing more bitter , then that he should displease god : that god ( i say ) who is so great in maiesty , and hath shewed himselfe so aboundant in mercy to him . it would lye as a heauy load vpon our hearts , to think of the displeasing of our best friend ; specially if he were a great person , or a prince . how much more should we desire to be rid of that condition , wherein we may displease our good god ; and to be there , where we are sure neuer to anger him more ? the second thing , that should make vs looke with lesse affection vpon life , is , that god doth continually crosse vs in the things of this life : the lord doth of purpose watch vs , that when hee sees vs settle any contentment in life , hee drops in some thing , that makes all extremely bitter : and those corrections of god should bee the more noted , if we consider but diuers aggrauations about them , as 1. that god will correct euery sonne , whom hee loueth , none can escape , heb. 12. 4. 2. that a man is vsually most opposed & crossed in that hee loues best . 3. that a man shall euer want , what he wisheth , euen in such things , as other men do not want . there is a secret vexation cleaues vnto mans estate , that their hearts run vpon such things which cannot be had , but in the callings of other men : the countriman prayseth the citizens life ; and the citizen is full of the praises of the country : and so is there in all men a liking of the callings of other men , with a dislike of their own , eccles. 6. 4. that there is no discharge in that warre , but that a man must euery day looke for crosses . euery day hath his griefe , eccles. 8. 8. luk. 9. 24. math. 6. vlt. 5. that god will not let vs know the times of our corrections , but executeth them according to the vnchangeable purpose of his owne counsell : so as they come vpon vs , as a snare vpon a bird. for this reason salomon saith : that the misery of man is great vpon him , because there is a time for euery purpose , which cannot bee auoided , nor can man know beforehand that , which shall be ; for who can tell him , when it shall be ? eccl. 8. 6 , 7 , 8. & 9. 12. 6. that no man knoweth either loue , or hatred , by all that is before him : a godly man can haue no such blessings outwardly , but a wicked man may haue them in as great aboundance , as hee : nor doth there any misery fall vpon the wicked in outward crosses , but the like may befall the godly . all things come alike to all : there is one euent to the righteous and to the vvicked : to the cleane , and vncleane , to him that sweareth , & to him that feareth an oath , as is the good , so is the sinner . this , saith salomon , is an euill among all things , that are done vnder the sunne , that there is one euent vnto all , eccle. 9. 1 , 2 , 3. 7. this bitternesse is increased , because god will not dispose of things according to the meanes , or likelihoods of mans estate . the race is not to the swift , nor the battell to the strong , nor yet bread to the wise , nor yet riches to men of vnderstanding , nor yet fauour to men of skill , but time and chance hapneth to them all , eccles. 9. 11. 8. that besides the present miseries , there are many miseries to come , so as it is an argument to proue the happines of the dead , that they are taken away from the miseries to come , esay 57. 1 , 2. vvhich should likewise mooue vs to loue life the lesse , because we know not , what fearefull alterations may come , either in our outward estate , or in matters of religion . what case were wee in , if war should come vpon vs , with all the desolations & terrors that accompany it ? what if the pestilence should come againe , or we be left in the hands of the violent ? or god fight against our estates by fire , or inundations , or the like ? who can tell what fearful alterations may be in religion ? and is it not best to be in heauen , and then are we safe ? besides , the miseries may fall vpon our own bodies , or our children , or friends , &c. and these things should abate the loue of life , as wee respect god. chap. viii . the misery of life in respect of euill angels . now secondly , let vs turne our eyes to the euill angels , & then these things may affright vs. first , that they are euery where vp and downe the world , in the earth , aire , seas ; no place free . those fiery serpents are euerie where in the wildernes of the world . wee leade our liues here in the midst of innumerable dragons , yea they are in the most heauēly places in this life : the church is not free from them . a man can stand no where before the lord , but one diuell or other is at his right hand , ephe. 2. 2. & 6. 13. zach. 3. 1. iob 1. and sure , it should make vs like the place the worse where such foule spirits are : the earth is a kind of hell in that very respect . 2. secondly , it should more trouble vs , that wee must of necessity enter into the conflict with these diuels , and their temptations , and to bee buffeted and gored by them . a man that knew hee must goe into the field to answere a challenge , will be at no great rest in himselfe . but alas ! it is more easie a thousand fold to wrastle with flesh and bloud , then with these principalities and powers , and spirituall wickednesses , & great rulers of the world , ephe. 6. 13. 3. besides , it adds vnto the distresse of life , to consider of the subtilty , and cruelty of these diuels , who are therefore like the crooked serpent , and leutathan , and dragons , and roring lions , seeking whom they may deuoure . though these things wil litle moue the hearts of wicked men , yet vnto the godly minde , the temptations of life are a greeuous burthen . thus much of euill angels . chap. ix . the miserie of life in respect of the world . 3. thirdly , cōsider but vvhat the world is , in which thou liuest ; and that either in the apparant miseries of this world , or in the vexations , that accompany the best things the world hath to offer or giue thee . first , for the apparant miseries ; 1. it is exquisitely like a wildernes , no man but for innumerable vvants , liues as in a desart here . 2. it is a true egypt to the godly , it continually imposeth hard tasks , and seruile conditions . life can neuer be free frō greeuous burthens , and inexorable molestations . 3. this world is verily like sodome , full of generall and vnspeakable filthinesse : all the world lyeth in wickednesse , scarce one lot to be found in a whole citie , or parish . if god would seeke but fiue righteous men , that are truly or absolutely godly , they are not to be found in the most assemblies in the world , nay in the church too . 4. yet more ; this world is a very pesthouse , spiritually cōsidered . euery man that a godly man comes neere , hath a mischieuous plague-sore running vpon him ; yea the godly themselues are not without the disease : so as there is a necessity as it were , to infect , or bee infected still in all places , or companies . oh! who would loue to liue in a pesthouse , that may dwell in a place for euer free from all infection ? 5. yet more , this world , why , it is a very golgotha , a place of dead men , we liue amongst the graues : almost all we see , or haue to deale with , are but men truly dead . alas ! vvhat should wee reckon of the life of mens carkases , whē their soules are dead ? and both soule and body sentenced to eternall death ? almost all that wee meete with , are malefactors , vnder sentence , ready to be carried to execution , the wrath of god hanging ouer their heads , and vnquenchable fire kindled against them ; & shall we be so besotted , as to loue the dead more thē the liuing ? or the societie of vile and miserable malefactors in a prison , rather then the fellowship of the glorious princes of god , in their palace of endlesse and matchlesse blisse ? 6. sixtly , why should we loue the world that hateth vs , and casts vs off , as men dead out of minde ? are wee not crucified to the world ? gala. 6. 14. and doe not wicked men hate vs , and enuy vs , and speak all manner of euil sayings of vs , because wee follow good ? the world loues her owne , but vs it cannot loue , because we are not of this world . can darknesse loue light ? or the sonnes of belial oare for the sons of god ? in this world we shall haue trouble ; and if wee found not peace in christ , we were of al men most miserable , ioh. 15. 19. ecclos . 4. 4. ioh. 17. 14. 2. cor. 6. 17. ioh. 16. 33. and if they hate vs for well-dooing , how will they triumph if our foote doe but slippe ? we should desire death , euen to be deliuered from the feare of giuing occasion to the world to triumph , or blaspheme in respect of vs. yea , so extreme is the hatred of the world , that a iust man may perish in his righteousnesse , when a vvicked man prolongs his daies in his wickednes , eccl. 17. 16. and 8. 14. 7. doe wee fall into any speciall misery in this world ? why , behold the teares of the oppressed , & there is none to comfort them . we are either not pitied , or not regarded : or the compassion of the world is like the morning deaw , it is gone as a tale that is told , our misery wil last , but there wil soone be none to comfort vs. miserable comforters are the most that can bee had in this vvorld ; and for this reason salomon praised the dead , that are already dead , aboue the liuing , that are yet aliue , eccles. 4. 1 , 2. 8. there is vsually no christian , but in this world he hath some speciall miserie vpon him , either pouertie , or debt , or disease in his body , or the like , &c. 9. we daily suffer the losse of our friends , that were the companions of our life , and the causes of contentment to vs. now who would tarry behinde them , or esteeme of this world , when they are gone from vs ? and thus much of the apparant miseries of this world . chap. x. the vanities of the seeming felicities of the world . now it followeth , that i should entreat of the vanities , that cleaue to the seeming felicities of the world : and proue , that there is no reason to be in loue with life for any respect of them . the best things the world can make shew of , are honours , credit , lands , houses , riches , pleasures , birth , beauty , friends , wit , children , acquaintance , and the like . now there be many things , which apparantly proue , there can bee no sound contentment , or felicity in these : for , 1. all things be full of labour , who can vtter it ? ecclesiastic . 18. men must gaine the blessings of the earth with the sweare of their browes ; there is seldome any outward blessing , but it is attained with much difficulty , paines , or danger , or care , or grieuance some way . 2. how small a portion in these things can the most men attaine ? if the whole world were posses sed , it would not make a man happy ; much lesse those small parcels of the world , which the most men can attaine : eccl. 1. 3. 3. it is manifest , men cannot agree about the chiefe good in these things . life is therefore apparantly vaine in respect of these things , because there are almost infinite proiects , and variety of opinions : and in all these successions of ages , no experience can make men agree to resolue : which of these things haue felicity in them ? who knows what is good for a man in this life , all the daies of his vaine life , which he spendeth as a shadow , eccle. 6. 12. 4. in all these things here is nothing new , but it hath beene the same , or the like to it . now things that are common , are out of request , eccl. 1. 9. 10. & 3. 15. 5. the world passeth away , and the lusts thereof : the eye is not satisfied with seeing , nor the eare with hearing . if a man liue many daies , his soule is not filled with good ; the desire after these things will vanish ; men cannot loue them still : our life is spent in wishing for the future , and bewailing of the past ; a loathing of what wee haue tasted ; and a longing for that we haue not tasted : which , were it had ▪ would neuer more satisfie vs , then that which wee haue had . hence it is , that men weary themselues in seeking variety of earthly things , and yet cannot bee contented . the vexation , that cleaues vnto them still , breeds lothing ; we are like men , that are sea ▪ sick , that shift from roome to roome , and from place to place , thinking to finde ease ; neuer considering , that so long as the same seas swell , and windes blow , and humors are stirred , alteration of place will not profite : so it is with vs ; so long as we carry with vs a nature so full of ill humours , and that the pleasures of the world haue so much vanity in them , no change of place , or delights can satisfie vs : seeing there are many things that encrease vanity , what is man the better ? eccl. 6. 13. 6. how can these earthly things satisfie , whē the nature of thē is so vile and vaine ? they are but blasts ; a very shadow , which is some thing in appearance , but offer to lay hold vpon it , thou graspest nothing . man walketh in a vaine shadow , and disquieteth himselfe in vaine . he that loueth siluer , shall not be satisfied with siluer , eccl. 〈◊〉 . 9. psal. 39. 7. besides : there is a snare in all these earthly things , they are like pitch to defile a man ; there is euer one temptation or other lodged vnder them : and the fruition of them , and desire after the , breeds many no isome lusts in the soule , 1. tim. 6. 9. 8. these outward things are also all vncertaine , and transitory : riches haue wings , and will suddenly flye away ; and fame is but a blast : and the glory of man is but as the flower of the field , which is to day , and to morrow withereth : the fashion of this world passeth away : and at the last day , they shal all be burnt and consumed in the fire : i meane these senselesse things , we now set our hearts vpon , esay 40. 6. 1. cor. 7. 31. 9. there is no support in these things ; in the euill day they cannot helpe vs , when the houre of temptation comes vpon vs. 10. a man may damne his own soule by too much liking of these things , the abuse of them may witnes against men in the day of christ : iam. 5. 1. & philip. 3. 18. 11. in these things there is one condition to all ; as it falleth to the wise man , so doth it to the foole , eccl. 2. 14. 12. all things are subiect to gods vnauoidable disposing : let man get what he can , yet god will haue the disposing of it ; and whatsoeuer god shall do , it shall abide : to it can no man adde , and from it can no man diminish , eccl. 3. 1. 13. a man may haue all aboundance of these things , and yet not haue a heart to vse them : euill is so set in the hearts of the sonnes of men , and such madnesse cleaues vnto them here , that they cannot take the contentment of the things they haue ; and so they be worse then an vntimely fruite , eccl. 6. 1 , 7. & 9. 3. 14. euery day hath his euill ; and afflictions are so mingled with these outward things , that their taste is daily marred with bitternesse , which is cast into them ; no day without his griefe : and vsually the crosses of life are more , then the pleasures of liuing ; so as they that reioyce , ought to bee as though they reioyced not . 15. lastly , if all these considerations may not suffice , then remember , that thou art mortall ; thy life is short , it passeth as a dreame , it is but as a span long thy daies are few and euill ; all these things are ged with a necessity of dying : life was giuen thee with a condition of dying , gen. 47. 9. iob. 14. 1. thy life passeth like the winde : iob 7. 7. yea , our daies consume like smoake , psalm . 102. 3. all flesh is grasse , esay 40. 6. and hence arise many considerations deduced from this head of our mortality : for 1. all these things are but the necessaries of thy inne : thou art a stranger , and a pilgrime , and canst enioy them , but as a passenger , thou canst carry nothing out of this world , but in all points , as thou cam'st into the world , so must thou go hence , eccl. 5. 13 , 14 , 15. 2. the time , place , and manner of thy death is vncertaine , there is no time nor place , but man may die in it ; the court , the church , the campe : yea the very wombe is not excepted . there is but one way to come into the world , but there are a thousand waies to go out ; and therefore the possession of all things is wonderfull vncertaine . 3. when thou diest , all will be forgotten , there is no more remembrance of former things , nor shall there be any remēbrance of things which are to come , with those that shall come after , eccl. 1. 11. that which was , in the daies to come , shall be forgotten , 1. chr. 2. 16. yea , a man shall be forgotten in the city where he hath done right , eccles. 8. 10. for this very reason , salomon hated life , eccles. 2. 17. 4. when thou diest , thou shalt die either without issue , or leaue children behind thee . if thou dye without issue , how hast thou beene infatuated in seeking these outvvard things with so much care and toile , and couldest neuer say to thine own soule , for whom do i trauell , & defraud my selfe of pleasure ? thou gatherest these things , and knowest not who shall enioy them , eccles. 4. 8. if thou die and leaue issue , thou maist be frighted and amazed with one of these things . for either thou maist bee despised while thou liuest , of those for whom thou endurest sore trauaile , so as they that shall come after thee , doe not reioyce in thee , eccles. 4. 15 , 16. or else thou maist leaue the fruite of thy labours to a foole , or a wicked wretch . for who knoweth , whether he that shall rule ouer thy labours , shal be a wise man , or a foole ? this very consideration made salomon hate all his labour , which he had taken vnder the sunne ; and he went about to make his heart despaire of all his labours , that hee should vse all his wisedome and knowledge for attaining of great things , and yet might be in danger to leaue all for a portion to him , that hath not laboured in wisedom : and all this is vexation of spirit , eccles. a. 18. to 24. or else , thou maist beget children , & thy riches perish before thy death , & then there is nothing in thine hand to leaue them , eccles. 5. 14. chap. xi . the miseries of life in respect of our selues . thus haue we cause to be weary of life in respect of god , the euill angels , and the world. now , if there were none of these to molest vs , yet man hath enough in himselfe to marre the liking of this present life . for 1 the remainders of corruption of nature still lye like a poyson , a leprosie , a pestilence in thee , thou art vnder cure indeed , but thou art not sound from thy sore : thou art lazarus still . this very consideration made paul weary of his life , when he cried out , o wretched man that i am , who shall deliuer me from this body of death ! rom. 7. and if in this respect wee bee not of pauls minde , it is because wee want of pauls goodnes & grace . and this corruption of nature is the more greeuous , if wee consider either the generality of the spreading the infection , or the incurablenes of it , or the ill effects of it . 1. for the first , this is a leprosy that spreads all ouer . there is no soūd part in vs , our mindes , our memories , our wills , and affections ; yea , our very cōsciences are still impure within vs , there is no good nature in vs in any one faculty of our soules , but there is a miserable mixture of vile infection . 2. secondly , this is the worse , because this is incurable . there lyeth vpon vs a very necessity of sinning , wee cannot but offend . of the flesh it vvas wel said , i can neither liue with thee , nor without thee . the flesh is an inseparable ill companion of our liues , we can goe no whether to auoide it , &c. thirdly , if we consider but some of the effects of this corruption in vs , as 1. the ciuill warre it causeth in our soules , there is no businesse can be dispatched , that concernes our happinesse , without a mutiny in our own hearts . the flesh is a domesticall rebel , that daily lusts against the spirit , as the spirit hath reason to lust against the flesh , gal. 5. 17. 2. secondly , the insufficiency it breeds in vs for our callings . the greatest apostle must in this respect cryout , who is sufficient for these things ? though gods worke bee all faire worke , yet we see , that euery mā is extreamly burthened with the defects , and mistakings , and insufficiencies , which befall him in his course of life . 3. it workes a perpetuall madnesse in the heart of a man , in some respects worse then that of some lunatickes : for they are mad at some times of the yeare , onely , or chiefly ; but man is seldome , or neuer free from this inward madnesse of heart . salomon saith , the heart of the sonnes of men is full of euil , and madnesse is in their hearts while they liue , and after that , they goe to the dead . now this madnesse appeares in this , that men can neuer bring their harts to a settled contentment in the things they inioy , but death comes vpon them , before they know how to improue the ioy of their hearts in the blessings they enioy , whether temporall or spirituall . this vile corruption of nature diffuseth gall into althat a man possesseth ; so as it marreth the taste of euery thing . 4. it fils our hearts and liues with innumerable euils ; it ingenders , & breeds infinitely , swarmes of euill thoughts , and desires , and aboundance of sinnes in mens liues and conuersations , so as godly dauid cries out ; innumerable euils hauc compassed mee about , and i am not able to looke vp . they were more then the haires of his head , therefore his heart failed him , ps. 40. 12. 5. it is continually mad to betray vs to sathan and the world , in all the occasions of our life . 6. it will play the tyrant , if it get any head , and leade vs 〈◊〉 , and giue wretched lawes to the members : yea , euery sinne , which is the brat bred of this corruption , is like a fury to fright and amaze vs : there is a very race of deu●s br●● in vs , when sathan and the flesh ingender together in vs. 2. and as we are thus miserable in respect of the remainders of corruption , so are we in respect of the remainders of the punishment of sinne vpon our spirits : our hearts were neuer fully free , since the first transgression , our minds are yet full of darknesse ; that euen godly men do seriously cry out , they are but as beasts ; they haue not the vnderstanding of men in them : and in many passages of life they carry thēselues like beasts , prou. 3. 3. ps. 139. eccl. 3. 18. the ioyes of gods presence are for the greatest part kept from vs : our consciences are still but in a kinde of prison : when they go to the seat of iudgement to giue sentence in any cause , they come forth with fetters vpon their legs , as prisoners themselues ; besides the many personall scourges light vpon our soules in this life . 3. lastly , the very condition of our bodies should not be ouer-pleasing to vs : our deformities , and infirmities , and the danger of further diseases , should tire vs out , and make vs account it no louely thing to be present in the body , while we are absent from the lord . and thus of the miseries of our liues also . now it remaines , that i should proceed to the second sort of contemplations , that is , those that are remouals : namely such meditations , as take off the obiections , which are in the hearts of men . chap. xii . comforts against the paine of death . there are in the minds of all men certaine obiections , which if they could be remoued , this feare of death would be stocked vp by the very rootes . i will instance in some of the chiefe of thē ; and set downe the answers to them 1. ob. some men say they should not be afraid of death , considering the gaine of it , & the happines after death , but that they are afraid of the paine of dying : it is the difficulty of the passage troubles them . sol. for answere heereunto diuers things would be considered of , to shew men the folly of this feare . first , thou lik'st not death , because of the paine of it . why , there is paine in the curing of a wound , yet men will endure it . and shall death do so great a cure , as to make thee whole of all thy wounds and diseases , and art thou so loth to come to the cure . secondly , there is difficulty in getting into a hauen . hadst thou rather be in the tempest stil , then put into the hauen ? thirdly , thou likest not death , thou saiest , for the paine of it : why then likest thou life , which puts thee to worse paine ? men obiect not at the paines of life , which they endure without death . there is almost no man , but hee hath endured worse pains in life , then he can endure in death , and yet we are content to loue life still : yea , such is our folly , that whereas in some paines of life wee call for death to come to our succours : yet when we are well againe , wee loue life , and loath death . fourthly , we are manifestly mistaken concerning death : for the last gaspe is not death . to liue , is to die : for how much wee liue , so much we die ; euery step of life is a step of death . he that hath liued halfe his daies , is dead the halfe of himselfe : death gets first our infancie , then our youth , and so forwards : all that thou hast liued , is dead . fifthly , it is further euident , that in death there is no paine ; it is our life , that goeth out with paine : we deale herein , as if a man after sicknesse , should accuse his health of the last pains . what is it to be dead , but not to be in the world ? and is it any paine to be out of the world ? were we in any paine before we were borne ? why then accuse we death , for the paines our life giues vs at the parting ? is not sleepe a resemblance of death ? sixthly , if our comming into the world bee with teares : is it any wonder , if our going out be so too ? seuenthly : besides , it is euident that wee make the passage more difficult , by bringing vnto death a troubled and irresolute minde : it is long of our selues there is terrour in parting . eighthly , consider yet more , the humors of the most men ! men will suffer infinite paines for a small liuing , or preferment here in this world : yea , we see souldiers for a small price will put themselues into vnspeakeable dangers , and that many times at the pleasures of others that command them , without certaine hope of aduantage to themselnes . will men kill themselues for things of no valew ; and yet be afraid of a litle pain to be endured , when such a glorious estate is immediately to be enioyed in heauen ? ninthly , let not men pretend the paines of death , that is but a figge leafe to couer their little faith : for they will languish of the gowte , or stone , a long time , rather then die one sweet death with the easiest conditions possible . tenthly , if none of these will perswade , yet attend , i will shew thee a mysterie : feare not the paines of death : for first , death is terrible , when it is inflicted by the law ; but it is easie , when it is inflicted by the gospell : the curse is taken off frō thee , thou art not vnder the law , but vnder grace : and besides , for this cause did christ die a terrible and a cursed death , that euery death might be blessed to vs. and further : god that hath greatly loued thee in life , will not neglect thee in death . precious in the sight of the lord , is the death of his saints . what shall i say against the terrour of death , but this text of the apostle ? thankes be to god that hath giuen vs victory through iesus christ. hee hath pul'd the sting out of death : o death , where is thy sting ? 1. cor. 15. 55. lastly , thou hast the spirit of christ in thee , which will succour and strengthen , and ease thee , and abide with thee all the time of the combate . why should we doubt of it , but that the godly die more easily then the wicked ? neither may wee gesse at their paine , but the pangs vpon the body : for the body may bee in grieuous panges , when the man feeles nothing , and the soule is at sweete ease in preparing it selfe to come immediately to the sight of god. chap. xiii . comforts against the losse of the body in death . 2. ob. oh ! but in death a man is destroied , he loseth his body , and it must bee rotted in the earth . sol. 1. it hath bin shewed before , that the separation of the soule frō god , is properly death , but the separation of the soule frō the body , is but the shadow of death , & wee haue no reason to be afraid of a shadow . 2. the body is not the man , the man remaines still , though he be without the body . abraham , isaac , and iacab , are prooued to be liuing still by our sauiour christ , though their bodies were consumed in the earth , and god was their god still . it is true , death seazeth on the body , but a christian , at the most , suffers , but aliquid mortis , a little of death . death is like a serpent ; the serpent must eat dust : now death therefore can feede vpon no more , but our dust , which is the body , it cannot touch the soule : wheras wicked men suffer the whole power of death , because it seazeth both vpon body and soule too , and in their case onely it is true , that death destroyes a man. 3. grant that wee lose the body in death , yet that ought not to be terrible : for what the body is , it hath been before shewed . it is but a prison to the soule , an old rotten house , or a ragged garment . it is but as the barke of a tree , or the shell , or such like ; now what great losse can there be in any of these ? 4. this separation is but for a time neither ; we doe not for euer lose the body , wee shall haue our bodies again , they are kept safe for vs till the day of christ. our graues are gods chests , & hee makes a precious account of the bodies of his saints , they shall bee raised vp againe at the last day : god will giue a charge to the earth to bring forth her dead , & make a true account to him , reue. 20. and god hath giuē vs the assurance of this , not onely in his word by promising it , but in his sonne , whom hee hath raised from the dead . if any say , what is that to vs , that christs body is raised ? i answere , it is a full assurance of the safety , and of the resurrection of our bodies . for christ is our head . now cast a man into a riuer , though all the body bee vnder water , yet the man is safe , if the head bee aboue water . for the head will bring out all the body after it . so it is in the body of christ , though all wee sinke in the riuer of death , yet our head is risen , and is aboue water , and therefore the whole body is safe . 5. it should yet more satisfie vs , if we throughly cōsider , that we shall haue our bodies againe much better then now they are . those vile bodies wee lay down in death , shall be restored againe vnto vs glorious bodies , like the body of christ now glorified , phil. 3. 21. and therefore death loseth by taking away our bodies ; we haue a great victory ouer death . the graueis but a furnace to refine them , they shall come out againe immortall and incorruptible . chap. xiiii . the desire of long life confuted . 3. ob. oh ! but if i might liue lōg , i would desire no more , if i might not dye till i were fifty , or threescore yeeres old , i should bee contented to dye then . sol. there are many things may shew the vanitie & folly of men , in this desire of long life : for 1. if thou art willing to dye at any time , why not now ? death will bee the same to thee then , it is now . 2. is any man angry & greeued when he is at sea in a tempest , because hee shall be so quickly carried into the hauen ? is he displeased with the wind , that wil soon set him safe in the harbour ? if thou beleeue , that death will end all thy miseries , why art thou carefull to defer the time ? 3. till thy debt be paid time wil not ease thee , thy care will continue , and therefore thou wert as good pay at the first , if thou bee sure it must bee paid at all . 4. in this world there is neither young , nor old : when thou hast liued to that age thou desirest , thy time past will bee as nothing . thou wilt still expect that , which is to come , thou wilt be as ready to demaund longer respite then , as now . 5. what wouldest thou tarry heere so long for ? there will bee nothing new , but what thou hast tasted : and often drinking will not quench thy thirst , thou hast an incurable dropsie in thy heart , and those earthly things haue no abilitie to fill thy heart with good , or satisfy thee . 6. wouldest not thou iudge him a sot , that mournes because hee was not aliue a hundred yeres agoe ? and thou art no better : thou mournest , because thou canst not liue a hundred yeeres here . 7. thou hast no power of the morrow , to make it happy to thee . if thou dye young , thou art like one that hath lost a dye , with which hee might as well haue lost , as wonne . 8. consider the proportion of time thou desirest to thy selfe , reckon what will be spent in sleep , care , disgrace , sickenesse , trouble , wearinesse , emptinesse , feare ; and vnto all this adde sinne : and then thinke , how small a portion is left of this time , & how small good it will do thee . what can that aduantage thee with such mixtures of euill ? it is certaine , to liue long , is but to be long troubled , and to die quickly , is quickly to be at rest . 9. lastly , if there were nothing else to be said , yet this may suffice , that there is no comparison between time and eternity . what is that space of time to eternity ? if thou loue life , why dost thou not loue eternall life ? as was said before . chap. xv. of them that would liue to do good . 4. ob. bvt i would liue long to do good , and benefite others , and to do god seruice , & to benefite others by mine example . sol. 1. search thine owne heart : it may be , this pretence of doing good to others , is pleaded onely , because thou wouldst further thine owne good : thou wouldst not seek the publicke , but to finde thine owne particular . 2. god , that set you to do his worke , knowes , how long it is fit for thee to bee at the same : hee knowes , how to make vse of the labours of his worke-men . hee will not call thee from thy worke , till he be prouided to dispatch his businesse without thee . 3. it may be , if thou be long at thy worke , thou wouldest marre all ; thy last workes would not be so good as thy first ; it is best to giue ouer , while thou dost well , &c. 4. if god will pay thee as much for halfe a day , as for the whole : art thou not so much the more to praise him ? 5. it is true , that the best comfort of our life here , is in a religious conuersation : but thy religion is not hindred by going to heauen , but perfected : there is no comparison betweene thy goodnesse on earth , and that in heauen : for though thou maist do much good here ; yet it is certaine , thou dost much euill here too . 6. whereas thou perswadest thy selfe , that by example thou maist mend others , thou art much mistaken : a thousand men may sooner catch the plague in an infected towne , then one be healed . it is but to tempt god to desire continuāce● in this infectious world , longer then our time ; for the best way is to get farre from the contagion . if diuers fresh waters fall into the sea ; what doth that to take away the saltnesse of the sea ? no more can two or three lots reforme a world of sodomites . chap. xvi . why men may not make away themselues , to be rid of the miseries of life . 5. ob. bvt then it seems by this , that it were a mans best course to cast away life , seeing so much euill is in life , and so much good to be had in death . sol. 1. i thinke the most of vs may bee trusted for that danger . for though the soule aspire to the good to come , yet the body tends vnto the earth , & like a heauy clog weighes men downewards . 2. that is not the course , wee must cast the world out of our hearts , not cast our selues out of the world . it is both vnseemly , and extremely vnlawfull . it is vnseemly ; for it is true , we ought willingly to depart out of this world , but it is monstrous base , like cowards to runne away out of the battaile ▪ thou art gods souldier , and appointed to thy standing , and it is a miserable shame to runne out of thy place . when christ , the great captaine sounds a retreat , then is it honourable for thee to giue place . besides , thou art gods tenant , and dost hold thy life as a tenant at will : the landlord may take it frō thee , but thou canst not without disgrace surrender at thy pleasure ; and it is extreme slothfulnes to hate life , onely for the toiles that are in it . 2. and as it is vnseemely , so it is vnlawfull , yea damnable . it is vnlawful : for the souldier that runnes away frō his captain , offends highly : so doth the christian that makes away himselfe : and therefore , the cōmandemēt is not onely , thou shalt not kill other men , but generally , thou shalt not kill , meaning , neither thy selfe , nor other men . besides , wee haue no example in scripture of any that did so , but such as were notorious vvicked men , as saul , achitophel , iudas , and the like . yea , it is damnable : for he that leaueth his work before god calls him , loseth it , & besides , incurres eternall death . as the souldier that runneth away , dieth for it when he is taken : so the christian that murdereth himselfe , perisheth ; i say , that murdereth himselfe , being himselfe . chap. xvii . why we shold not be troubled to part with our friends . 6. ob. might some other say , i could more willingly dye , but me thinks it is greeuous vnto me to part with friends , & acquaintance , i cannot willingly goe frō my kindred , and my familiars , life is sweet in respect of their presence , and loue , and societie . sol. it is true , that vnto some minds this is the greatest contentment of life of any thing , but yet many things must be considered : for first , amongst a hundred men , scarce one can by good reason plead that , i meane , cannot say , that hee hath so much as one sound friend in the whole world , worthy to be reckned , as the stay of his life . 2. those , that can plead felicitie in their friends ; yet what is it ? one pleasing dreame hath more in it , then a months contentmēt which can be reaped from thy friends . alas ! it is not the thousand part of thy life , which is satisfied with delight from them . 3. thou seest thy friends drop away from thee frō day to day ; for either they die , or they are so farre remooued from thee , that they are as it were dead to thee ; & sith they are gone , who would not long to go after them ? 4. the friends that are left , are not sure to thee : men are mutable , as well as mortall ; they may turne to bee thy foes , that now are dearest vnto thee : or if they fall not into tearms of flat enmity , they may grow full , and wearie of thee , and so , carelesse of thee . 5. if none of these would satisfie thee , yet what are thy friends on earth , to thy friends thou shalt find in heauen ? this is an answere beyond all exception . 6. lastly , by death thou doost not lose thy friends neither , for thou shalt find them , and enioy them in another world to all eternitie ; and therefore thou hast no reason for thy friends sake to bee loth to dye . 7. ob. but might some one say , all my griefe is to part with my wife & children , and to leaue them , especially in an vnsettled estate . sol. 1. hast thou forgotten the consolation that saith , god will be a father to the fatherlesse , and a iudge , and a protector of the widowes cause ? hee will relieue both the fatherless and the widow , as many scriptures doe assure vs , psal. 146. 9. & 68. 6. prou. 15. 25. 2. thou leauest them but for a time ; god will restore thē to thee againe in a better world . 3. thou gainst the presence of god , and his eternall coniunction , who will be more to thee , then many thousand wiues , or children could be . he can be hurt by the losse of no company , that findeth god in heauen . chap. xviii . why we should not be sorry to leaue the pleasures of life . 8. ob. bvt might some other say , my heart is sorely vexed , because in death i must part with the pleasures of life . sol. there are many things might quiet mens mindes in respect of this obiection : for thy pleasures are either sinfull pleasures , or lawfull pleasures : if they bee sinfull , thou shewest thy hatred of god by louing them , and heapest vp wrath vpon thine own soule , by liuing in them . but say , thy pleasures be lawfull in themselues : yet consider , 1. that the paines of thy life are , and will bee greater both for number and continuance , then thy pleasures can be : no pleasure at once , euer lasted so long , as the fit of an ague . 2. thou forgettest , what end they may haue : for thy pleasures may go out with gall . for either shame , or losse , or euill sicknesse may fall vpon thee : or if not , yet thine owne heart will loath thē ; as they are vanity , so they will proue vexation of spirit : thou wilt be extremely tired with them . 3. thou art farre from giuing thy life for christ , that wilt not forgoe the superfluity of life for him . 4. that in thy delights thou shewest the greatest weakenes , so as thou maist say of laughter , thou art mad , eccl. 2. 2. 5. that death doth not spoile thee of pleasures : for it bringeth thee to the pleasures , that are at gods right hand for euermore , psal. 16. vlt. chap. xix . why we should not be loth to leaue the honours of the world . 9. ob. if any other obiect , the lothnes to leaue his honours , or high place in the world : i may answer diuers things . sol. 1. why shouldest thou be so in loue with the honours of this world , if thou but consider how small thy preferment is , or can be ? the whole earth is , but as the full point or center , in comparison with the circumference of the whole world besides . now in true iudgement , it is almost impossible to discerne , how a mā should rise higher in a center . if thou hadst all the earth , thou wert no more exalted , then to the possession of a full point : a little spot in comparison , and therefore how extremely vaine is thy nature , to be affected with the possession of lesse , then the thousand thousand part of a little spot or point ? 2. consider seriously the thraldome , which thy preferment brings thee vnto : thou canst not liue free , but still thou art fettered with the cares , and feares , and griefes , that attend thy greatnesse . there is little difference between thee and a prisoner ; saue that the prisoner hath his fetters of iron , and thine are of gold ; and that his fetters binde his body , and thine thy mind : he weares his fetters on his legs , and thou thine on thine head ; and in this thou art one way lesse contented , then some prisoners : for they can sing for ioy of heart , when thou art deiected with the cares and griefes of thy minde . if thou hast a crowne , it were but a crowne of thornes , in respect of the cares it would put thee to , &c. 3. say thou shouldest get neuer so high , thou canst not protect thy selfe from the miseries of thy condition , nor preserue thy selfe in any certainety from the losse of all thou enioyest . if thou wert as high as the toppe of the alpes , thou canst not get such a place , but the clouds , winds , stormes , & terrible lightnings may finde thee out , so as thou wouldst account the lower ground to bee the safer place . thou standest as a man on the top of a pinacle , thou canst not know , how soone thou maist tumble downe , and that fearefully . 4. if thou shouldst be sure to enioy thy greatnes of place in the world : yet thou art not sure to preserue thine honour : for either it may be blemished with vniust aspersions , or else some fault of thy own may marre all thy praises : for as a dead flye may mat a whole box of ointment : so may one sinne , thy glory , eccl. 10. 1. 5. thou losest not honour by dying : for there are crownes of glory in heauen , such as shall neuer wither , nor be corrupted ; such as can neuer be held with care , or enuy , nor lost with infamy . chap. xx. why it should not trouble vs to part with riches . 10. ob. if thou be infected with the loue of riches , and that thou art loth to die , because thou wouldst not be taken from thy estate , and outward possessions ; then attend vnto these considerations . sol. 1. thou camest naked into the world ; and why should it grieue thee to goe naked out of the world ? 2. thou art but a steward of what thou possessest : and therefore why should it grieue thee to leaue , what thou hast imployed , to the disposing of thy master ? 3. thou hast tried by experience , and found hitherto , that contentment of heart is not found , or had by aboundance of outward things . if thou hadst all the pearles of the east , and wert master of all the mines of the west , yet will not thy heart bee filled with good : by heaping vp of riches , thou dost but heap vp vnquietnesse . 4. riches haue wings , thou maist liue to lose all by fire , or water , or thieues , or suretiship , or iniustice , or vnthrifty children , or the like . 5. they are riches of iniquity . there is a snare in riches , and nets in possessions , thy gold and siluer is limed , or poisoned . it is wonderfull hard , and in respect of men , impossible for thee to bee a rich man , but thou wilt bee a sinful man , especially if thy heart bee growne to loue money , and to haste to be rich . 6. thou must leaue thē once , and therefore why not now ? thou canst not enioy them euer , & therefore why shouldest thou trouble thy heart about them ? 7. by death thou makest exchange of them for better riches , & shalt be possessed of a more enduring substance . thou shalt enioy the vnsearchable riches of christ , thou canst neuer be fully rich , til thou get to heauen . 11. ob. might some one say , i should not feare death , were it not , that i knowe not , what kind of death i shall dye : i may dye suddenly , or by the hands of the violent , or without the presence , or assistance of my friends , or the like . sol. sith we must dye , it is the lesse matter vvhat kind of death we dye ; we should not so much looke how wee dye , as whither wee shall goe when wee are dead . 2. christ died a cursed death , that so euery death might be blessed to vs. for hee that liues holily , cannot dye miserably . hee is blessed that dieth in the lord , what kind of death soeuer it be . chap. xxi . shewing the cure of this feare of death by practise . hitherto of the way of curing this feare of death by meditation . it remaines now , that i proceed to shew how the cure is to bee finished , and perfected by practise . for there are diuerse things to bee heeded by vs in our daily conuersation , which serue exceedingly for the extinguishing of this fear , without which the cure wil hardly euer be soundly wrought for continuance . 1. the first thing wee must frame our liues to for this purpose , is the contempt of the world : wee must striue earnestlie with our owne hearts , to forgoe the loue of worldly things . it is an easie thing to be willing to dye , when our hearts are clensed of the loue of this world . we must leaue the world , before the vvorld leaue vs , and learne that lesson heartily , to vse the world , as if we vsed it not . neither ought this to seeme too hard a precept . for they that striue for mastery , abstaine from all things , when it is but to obtaine a corruptible crowne : how much more should wee be willing to deny the delights of this world , and striue with our natures herein , seeing it is to obtaine an incorruptible crowne ? 1. cor. 9. 24. we must learne of moses , who brought himselfe to it willingly , to forsake the pleasures of egypt , and to chuse rather to suffer affliction with gods people , then to be called the sonne of pharaohs daughter , heb. 11. 26. and to this end wee should first restraine all needlesse cares , & busines of this world , and study so to be quiet , as to meddle with our own businesse , & to abbridge them into as narrow a scantling , as our callings will permit . secondly , wee should auoid , as much as may bee , the societie with the fauourites and minions of the world , i meane such persons , as admire nothing but worldly things , and know no other happinesse thē in this life : that speak onely of this world , and commend nothing , but what tends to the praise of worldly things , and so to the intising of our hearts after the world . and withall , wee should sort our selues with such christians , as practise this contempt of the world as well as praise it , and can by their discourse , make vs more in loue with heauen . 3. thirdly , we should daily obserue , to what things in the world our hearts most run , and striue with god by prayer , to get downe the too much liking , and desire after these things . 4. fourthly , vvee should daily be pondring on these meditations , that shew vs the vanitie of the world , and the vilenesse of the things thereof . thus of the first medicine . 2. secondly , we must in our practise , soundly mortifie our beloued sins : our sinnes must dye , before we dye , or else it will not be well with vs. the sting of death is sinne , and whē we haue puld out the sting , we need not feare to entertaine the serpent into our bosome . it is the loue of some sin , & delight in it , that makes a man afraid to dye , or it is the remembrance of some foule euill past , which accuseth the hearts of men : and therefore men must make sure their repentance , and iudge themselues for their sinnes , and then they need not feare gods condemning of them . if any aske me , how they may knowe when they haue attained to this rule , i answer , whē they haue so long confessed their sinnes in secret to god , that now they can truly say , there is no sinne they know by themselues , but they are as desirous to haue god giue them strength to leaue it , as they would haue god to shew them grace to forgiue it . he hath soundly repented of all sin , that desires from his heart to liue in no sin . and vnto this rule i must adde the care of an vpright & vnrebukeable cōuersation . it is a maruelous encouragement to dye with peace , when a man can liue without offence , and can iustly plead his integrity of conuersation , as samuel did , 1. sam. 12. 3. and paul , act. 26. 26 , 27. and 2. cor. 1. 12. 3. thirdly , assurance is an admirable medicine to kill this feare ; & to speake distinctly , wee should get the assurance first of gods fauour , and our owne calling and election . for hereby an entrance will be ministred into the heauēly kingdome , and therefore haue i handled this doctrine of the christians assurance , before i medled with this point of the feare of death . simeon can dye willingly , whē his eyes haue seene his saluation . feare of death is alwaies ioyned with a weake faith , and the full assurance of faith , doth maruelously establish the heart against these feares , and breeds a certain desire of the comming of christ. paul can be confident when he is able to say , i knowe whom i haue belieued , and that hee is able to keepe that which i haue committed to him , 2. tim. 1. 12. besides , we should labour to get a particular knowledge and assurance of our happines in death , and of our saluation . we should study to this end , the arguments that shews our felicity in death : and to this purpose it is of excellent vse to receiue the sacraments often : for christ by his will bequeathed heauen to vs , ioh. 17. and by the death of the testator this will is of force , and is further daily sealed vnto vs , as internally by the spirit , so externally by the sacraments . now if we get our charter sealed and confirmed to vs , how can we be afraid of the time of possession ? hee is fearelesse of death , that can say with the apostle ; whether i liue or die , i am the lords , rom. 14. 8. 4. that charge giuen to hezekiah , concerning the setting of his house in order , esay 38. is of singular vse for this cure : men should with sound aduice settle their outward estates , and dispose of their worldly affaires , and according to their meanes prouide for their wife , and children . a great part of the feare and trouble of mens hearts is ouer . , when their wils are discreetely made : but men are loth to die , so long as their outward estates are vnsettled , and vndisposed . it is a most preposterous course for men to leaue the making of their wils to their sicknesse ; for besides their disabilities of memories or vnderstanding , which may befall them , the trouble of it breeds vnrest to their minds , and besides , they liue all the time in neglect of their duty of preparation for death . 5. we may much help our selues by making vs friends with the riches of iniquity : we should learne that of the vniust steward , as our sauiour christ sheweth , since we shall be put out of the stewardship , we should so dispose of them while wee haue them , that when wee die , they may receiue vs into euerlasting habitations , luke 16. an vnprofitable life is attended with a seruile feare of death . 6. it would master this feare , but to force our selues to a frequent meditation of death : to learne to die daily , will lessen , yea , remoue the feare of dying : oh this remembring of our latter end , and learning to number our daies is an admirable rule of practices : it is the forgetfulnesse of death , that makes life sinfull , & death terrible , deut. 32. 19. psal. 90. 12. lam. 1. 9. and wee should beginne this exercise of meditation betimes ; remember thy creator in the daies of thy youth , eccl. 12. 1. this is that is called for , when our sauiour christ requires vs , and all men , so to watch : and heerein lay the praise of the fiue wise virgines , math. 25. 3. thus iob will waite , till the time of his change come , iob 10. 14. and of purpose hath the lord left the last day vncertain , that we might euery day prepare . it were an admirable methode , if we could make euery day a life to beginne and end , as the day begins , and ends . 7. lastly , because yet wee may finde this feare combersome , and our natures extremely deceitfull : there is one thing left , which can neuer faile to preuaile as far as is fit for vs ; and that is hearty prayer to god for this very thing . thus dauid praies , psal. 39. 4. and moses , psal. 90. 12. and simeon , luk. 2. 32. and in as much as christ died for this end , to deliuer vs from this feare , we may sue out the priuiledge , and by prayer striue with god to get it framed in vs : it is a suite god will not deny them , that aske in the name of christ , because it is a thing that christ especially aimed at in his owne death . to conclude then : wee haue proued , that it is possible to be had , and most vncomely to want it ; and likewise the way hath beene shewed , how both by meditation & practise , this cure may bee effected : if then it bee not wrought in any of vs ; we may heere finde out the cause in our selues : for if wee would hereby bee soundly aduised and ruled , we might attaine to it all the daies of our life , to sing with the saints that triumphant song , mentioned both in the old and new testament : oh death , where is thy sting ? oh hell , where is thy victory ? death is swallowed vp into victory : so as we are now the conquerours through him that loued vs , and gaue himselfe to death for vs : euen iesus christ the righteous : to whom with the father , and the holy ghost bee all praise in the churches , throughout all ages for euer . amen . finis . notes, typically marginal, from the original text notes for div a17386-e710 the drift of the whole treatise . the profit of following these directions the parts of the treatise . 1 2 3 eight arguments to proue we may be helped against the feare of death . fifteeene reasons why it is an vncomely thing to be afraid to die . an exhortation to attend vpon the meanes of cure . two waies of curing the feare of death . the wayes of curing this feare by contēplation . the happines of a christian in death shewed 17. wayes . the dissolution of the body , is the absolution of the soule . eccles. 7 1 the miseries of life two waies considered . the miseries of a naturall life shewed three waies . three dreadfull considerations about sin . six things euery godly mā wants , while hee liues here in this world . life bitter in respect of god diuers waies . eight aggrauations of the miseries of life , in respect of the corrections of god. the world full of diuels . our conflict with diuels . 9. apparant miseries of life in this vvorld . in this world the dead bury the dead . what the seeming felicities of the world are . fifteene argumēts to proue the vanity of the best worldly things . the amity of the world , is the enmity with god. all subiect to vanity or violence , mat. 6. 19 , 20. they may be lost at the very seate of iudgemēt , eccl. 3. 16 , 18. & 4. 1 , 2 our mortality aggrauated by 4. considerations . the causes in our selues why wee should not be in loue with life . 4. effects of corruption of nature in vs. ten reasons to shew the folly of mē in pre tending the feare of the pain of death . 9. arguments to shew the vanity of men , in desiring to liue long . sixe reasons against their pretence that would liue long to do good , as they say . against selfe murther . 6. reasons about parting with our friēds in death . fiue arguments against the pleasures of life . fiue obseruations about the honors of this world . seuen mo ●ue to leaue the loue of riches . 7. things that cure the feare of death in practice . of the death of christ, the price he paid, and the purchase he made. or, the satisfaction, and merit of the death of christ cleered, the universality of redemption thereby oppugned: and the doctrine concerning these things formerly delivered in a treatise against universal redemption vindicated from the exceptions, and objections of mr baxter. / by j. owen, minister of the gospel. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a90278 of text r206527 in the english short title catalog (thomason e614_2). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 221 kb of xml-encoded text transcribed from 55 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90278 wing o783 thomason e614_2 estc r206527 99865668 99865668 117916 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90278) transcribed from: (early english books online ; image set 117916) images scanned from microfilm: (thomason tracts ; 94:e614[2]) of the death of christ, the price he paid, and the purchase he made. or, the satisfaction, and merit of the death of christ cleered, the universality of redemption thereby oppugned: and the doctrine concerning these things formerly delivered in a treatise against universal redemption vindicated from the exceptions, and objections of mr baxter. / by j. owen, minister of the gospel. owen, john, 1616-1683. [10], 97, [1] p. printed by peter cole, at the sign of the printing-press in cornhill, near the royal exchange, london : 1650. annotation on thomason copy: "4th oct.". reproduction of the original in the british library. eng jesus christ -crucifixion -early works to 1800. death -religious aspects -christianity -early works to 1800. redemption -early works to 1800. a90278 r206527 (thomason e614_2). civilwar no of the death of christ, the price he paid, and the purchase he made. or, the satisfaction, and merit of the death of christ cleered,: the u owen, john 1650 38882 15 310 0 0 0 0 84 d the rate of 84 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2007-09 elspeth healey sampled and proofread 2007-09 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion of the death of christ , the price he paid , and the purchase he made . or , the satisfaction , and merit of the death of christ cleered , the universality of redemption thereby oppugned : and the doctrine concerning these things formerly delivered in a treatise against universal redemption vindicated from the exceptions , and objections of mr baxter . by j. owen , minister of the gospel . london : printed by peter cole , at the sign of the printing-press in cornhil , near the royal exchange , 1650. to the right honourable , oliver cromwel , esq lord lievtenant of ireland , &c. to excuse the dedication of a book , which seems not to be like apples of gold in pictures of silver , in a time of so much preparation for war , this is my apologie : the brief discourse following , being composed in ireland , where through the presence of god with you , in your great employment , i enjoyed peace and quietness for a season in the service of my master , and now stepping into the [ ⁂ ] world , by providence , upon your return into this nation , it seems to crave the signature of your name at the entrance : besides , being almost wholly polemical ( for men of learning also , have their polemicks , and those , as in the mannagement of some , as pernitious to the nations professing the name of christ , as the contest of the sword ) it layes a second claim therunto , from its proportion to the present work whereunto you are called forth . perhaps the differences , about which the contest here mannaged , is , may appear to some , not to be of so great weight and importance , as to deserve that serious and publick agitation , which is now given to them : especially in these dayes , wherein things of neerer concernment to the foundation of faith , do come continually under debate . but besides that no one title , of the faith once delivered unto the saints , is to be yeelded unto gain-sayers , the way wherby opposition is made unto any truth , is seriously to be considered . it was said of caesar , that solus accessit sobrius ad perdendam rempublicam , he alone ( amongst many other undertakers ) attempted soberly to destroy the cōmon-wealth , and therefore was the most earnestly to be resisted . in the broaching of many opinions , abhorrent from the truth of the gospel in these dayes , very few have gone soberly to work . for the most part , a perverse spirit of giddiness hath been mingled with their undertakings , wherby , though they have made a great noise in the world , and overthrown the faith of some , yet their beloved self-conceptions being full of self-contradictions , asserted with much passion and confidence , little reason or judgment , having no determinate end affixed to them , i no way doubt , but that in due time they will easily sink of themselves . he , with whom , in some part of this treatise , i have to do , hath been serious in his undertaking , and being not destitute of abilities for the carrying on of his intendment , it is requisite the truth by him mistaken , should receive a serious vindication , which i hope also is performed , so far as occasion , was by his writing , to me administred . neither will the things here discussed i am perswaded seem light unto you , who have learned to value every truth of god , at the rate , whereunto it is stamped from above : especially those which so neerly concern him , whom your soul loveth , as these following wil be found to do . for my own part , having no kind of interest in the things now a doing , neither one way , nor other , but only so far , as the great interest of christ and the gospel is concerned , nor any design in my thoughts , but only to lay hold of every orderly advantage to preach the lord jesus , and him crucified , even him alone ; and withal , to give testimony to the whole counsel [ ⁂ ] of god , as revealed in his word , in opposition to the many foolish delusions , which through the craft of satan , and the vanity of mens darkned minds , have got entrance into the world , continually lamenting the sad mistake of many ministers of the gospel immixing themselves so far in civil contests , as to make them oftentimes the subject of their publick pains in preaching and writing , i hope there is no need of an apologie , for my labouring in this kind . as to this presentation of these few sheets to you , besides what is above mentioned , my assurance of your faithful adherence to the forme of wholsome words , and pattern of sound doctrine , that cannot be gain-said , gave encouragement unto , june 1. your excellencies most humble and obliged servant , in our dearest lord , j. owen . to the reader . of all the controversies wherewith the disciples of christ , through the craft of satan , and their own knowing but in part , have in several ages been exercised ; there have been none of so great weight and importance upon all considerations whatever , as those which imediatly concern the person and grace of him , by whose name they are called . as his person was almost the sole subject of contest , ( of any moment ) for the space of many ages succeeding his converse in the flesh with the sons of men ; so in these latter dayes , through the darkness of their own spirits , and the seducements of the spirit of darkness , many in an especial manner do draw forth varietie of uncouth thoughts concerning his grace , and the dispensation of the love of god towards mankind in him . yet have not these things been so distinctlie mannaged , but that as they of old with their oppositions to his person , did also labour to decry and disanul the work of his grace , so many of those who of latter dayes have been led away into dangerous misapprehensions of his grace , both as to the foundation and efficacy of it , have also wrested the things concerning his person to their own destruction . of those that have entangled the spirits of the men of this generation , turning aside many from the simplicitie of the gospel , and the truth as it is in iesus , none have been obtruded upon the saints of god , with greater confidence , nor carried out to a more unhappy issue , then such , as assisting corrupted nature to unbend it self from under the sovereignty of god , and loosening the thoughts of mens hearts from their captivity to the obedience of the gospel , do suit the mystery of god in christ reconciling sinners unto himself , to the fleshly wisdom and reasonings of a man : it was in our hopes and expectation , not manie yeers ago , that the lord would graciously have turned back all those bitter streams , which issuing from the pride , vnthankfulnesse , and wisdom of the carnal mind , had many wayes attempted to overflow the doctrine of the grace of god , that bringeth salvation ; but finding now by experience , that the day of the churches rest from persecution , is the day of satan's main work , for seducing and temptation , and that not a few are attempting once more , to renew the contest of sinful , guiltie , defiled , nature , against the sovereigntie , distinguishing love , and effectual grace of god , it cannot but be convenient , yea necessary , that the faith once delivered to the saints , be contended for , and asserted from the word of truth , in the like publick way , wherein it is opposed . it hath been the constant practise of all persons in all ages , who have made it their design to beget and propagate a belief of any doctrine contrary to the form of wholsome words , to begin with , and insist mainly upon those parts of their beloved conception and off spring , which seem to be most beautiful and taking , for the turning aside of poor weak unlearned and unstable souls : knowing full well , that their judgements and assertions being once engaged , such is the frame of mens spirits under delusion , that they will chuse rather to swallow down all that follows , then to discharge themselves of what they have already received . upon this account , those who of late dayes have themselves drank large draughts of the very dregs of pelagianisme , do hold out at first , only a desire to be pledged in a taste of the vniversalitie of the merit of christ , for the redemption ( or rather something else , well i wote not what ) of all and everie man ; finding this rendred plausible from some general expressions in the word , seeming to cast an eye of favour that way in the light wherin they stand , as also to be a fit subject for them to varnish over , and deck up , with loose , ambiguous , rhetorical expressions , they attempt with all their might to get entertainment for it , knowing that those who shal receive it , may well call it gad , being sent before , only to take up quarters for the troop that follows . to obviate this evil , which being thus planted , and watered through other subtilties and advantages , hath received no small increase , i have once and again cast in my mite into the treasury of that rich provision , which the lord hath inabled many men of eminent learning and pietie , to draw forth from the inexhaustible store-house of divine truth , and to prepare it for the use of the saints . in one of those treatises , having at large handled the several concernments of the death of christ , as to the satisfaction and merit thereof , in their nature and tendency , as well as their object and extent , and finding some opposition made to sundry truths therein delivered , i have attemp●ed through the assistance of grace , to vindicate them , from that opposition , in this ensuing discourse , as also taken occasion to hold forth sundry other things of weight and importance , of all which you have an accoun● given , in the first chapters thereof , whither i remit the reader . for the present there are some few things , which ( christian reader ) i desire to acquaint thee withal in particular , which something neerly concern the businesse we have in hand . since , not only the compleat finishing of this treatise under my hand , which is now about 5 months ago , but also the printing of some part of it , the two dissertatious of dr davenant , of the death of christ , and of predestination and reprobation were setforth : in both which , especially the former , there are sundry assertions , positions , and thesis , differing from what is delivered in the ensuing treatise , and as i suppose repugnant unto truth it self : the whole of that perswasion , i confesse , which he endeavoureth in them to maintain , is suited to the expressions of sundry learned men , as austine , hillary , fulgentius , prosper , who in their generations deserved exceeding well or the church of god : but that it is free from opposition to the scripture , or indeed self-contradiction , is not so apparant . yea , through the patience and goodnesse of god , i undertake to demonstrate , that the main foundation of his whole dissertation about the death of christ , with many inferences from thence , are neither found in , nor founded on the word , but that the several parts therof , are mutually conflicting and destructive of each other , to the great prejudice of the truth therein contained . it is a thing of the saddest consideration possible , that wise and learned men , should once suppose , by tempering the truths of god , so that they may be suited to the self-indulgency of unsubdued carnal affections , to give any lustre to them , or in the least to remove that scandal and offence , which the f●eshlie minded doth take continually at those wayes of god , which are far above out of its sight . that this is the grand design of such undertakings , as that of the learned bishop now mentioned , even to force the mysteries of the gospel , to a condescention and sutablnesse unto the unpurged relicks of the wisdom of nature , when all our thoughts ought to be captivated to the obedience thereof , is to me most apparent . whence else should it proceed , that so many unscriptural distinctions , of the various intentions of god in the business of redemption , with the holding out for the confirmation of one part of their opinion , viz. that christ died for all , and every one , in such a sense , those very arguments , which the most that own the truth of their inferences , do imploy meerly against the latter part of their opinion , viz in some sense he died only for the elect , with sundry inextricable intanglements , should fill up both the pages of their discourses . it is no way cleer to me , what glory redoundeth to the grace of god , what exaltation is given to the death of christ , what encouragement to sinners in the things of god , by maintaining , that our saviour in the intention , and from the designment of his father , died for the redemption of millions , for whom he purchased not one dram of saving grace , and concerning whom , it was the purpose of god from eternity , not to make out unto them effectually , any of those means for a participation in the fruits of his death , without which it is impossible but it should be useless and unprofitable unto them : and yet this is the main design of that dissertation concerning the death of christ : what in that , and the ensuing discourse , is argued and contended for , according to the mind of god , we thankfully accept : and had it not been condited with the unsavory salt of human wisdom , it had been exceeding acceptable , especially at this time . for , 2 , that there are some more than ordinary endeavors for the supportment and re-inforcing of the almost conclamated cause of arminianisme , ready to be handed unto publick view , is commonly reported and believed : concerning which also many swelling words ( of which there lies great abundance on every side ) are daily vented , as of some unparalelled product of truth and industry , as though , nil oriturum alias , nil ortum tale , for the most part , by such as are utterly ignorant , how far these controversies have been sifted , and to what issue they have been driven long ago . for my part , as i have not as yet of late , heard or read any thing of this kind , either from publick disputes , or in printed sheets , but only long since exploded sophismes , inconsequent consequencies , weak objections , fully , soundly answered many a day since , nor by the taste which i have already received , have i any reason to expect from the great endeavours which are entring the city of god with io triumphs any thing beyond fruitlesse attempts to varnish over with plausible appearances , formerly decryed invectives and reasonings , whose deformity and nakedness have been often discovered to the lothing of them by the saints of god ; so i no way doubt , but that the lord , whose truth is precious to him , will continue to powre out , from the rich provision which he hath made for the use of his church , and laid it up in the lord jesus , sutable gifts and abilities , against all opposition whereunto by the craft of satan it is exposed : i shall say no more , though occasion be administred to deplore that successe , which the spirit of seduction that is gone out in this hour of temptation , hath had in prevaising upon them that live in the earth , to turn away their minds from sound doctrine and the forme of wholsome words : only i desire to commend the reader unto those two apostolical cautions , one , 1 tim. 1. 18 , 19. the other , 1 tim. 6. 20. and to commit him to the grace of god . may 15th . j. o. of the death of christ . cap. i. the occasion of this discovrse , with the intendment of the whole . a few words will briefly acquaint the reader with the occasion of this discourse ensuing : it is now about 2 yeers since i published a treatise about the redemption , and satisfaction that is in the blood of chrst : my aym was to hold out the whole work of redemption , as flowing from the love of the father , dispensed in the bloud of the son , and made effectual by the application of the spirit of grace : and because in this whole dispensation , and in all the method of gods proceedings to make us nigh to himself in the bloud of jesus : there is no one thing so commonly controverted , as the object of that redemption in respect of the extent of it : that in the whole , i did specially intend . what by the grace of him ( who supplieth seed to the sower ) was attained in that undertaking , is left unto the judgement of men , upon the issue of his blessing thereunto ; altogether i am not out of hopes , that , that labor in the lord was not in vain . the universality of redemption ( one thing in that treatise mainly opposed ) having of old , and of late got room in the minds of some men , otherwise furnished with many precious truths , and eminent gifts , i was not without expectation of some opposition to be made thereunto : something also ( i have been informed ) hath been attempted that way ; but i am yet at so much quiet in that regard , as an utter nescience of them , can afford . only whereas many other questions are incidently , and by the way handled therein , as about the satisfaction , and merit of christ , &c. it pleased mr baxter , a learned divine , in an appendix to a treatise of justification by him lately published , to turn aside in the censure of some of them , and opposition to them . indeed most of his exceptions do lie rather against words , then things ; expressions , then oppinions ; wayes of delivering things , then the doctrines themselves , as the reader will perceive ; so that of this labour i might ease my self with this just apology ; that i was desired , and pressed to handle the things of that discourse , in the most popular way they were capable of , and in the best accommodation to vulgar capacities ; so that it is no wonder , if some expressions therein , may be found to want some grains of accurateness ( though they have not one dram the less of truth ) in a scholastical ballance : notwithstanding , because 1 i am not as yet convinced by any thing in m. baxters censure , and opposition , that there was any such blameable deviation as is pretended , but rather the words of truth , and sobriety , cloathing a doctrine of wholsomeness ; and especially , because the things pointed at are in themselves weighty , and needing some exactness in the delivery , to give a right apprehension of them : i was willing once more to attempt whether the grace of god with me , who am less then the least of all saints , might give any further light into the right understanding of them according to the truth , to the advantage of any that love the lord jesus in sincerity . the true nature of the satisfaction of christ , with the kind of payment of our debt by him made and accomplished , is doubtless worthy of our most serious enquiry : the right constitution of the immediate effects of the death of christ , the relation of men to the election of god , and the redemption of christ , with their several states and conditions in reference unto those works of grace , ought to be of no lesse esteem : and that not only for the nature and excellency of the things themselves , but also because a right disposal of them , gives more light into the stating and settling many other controverted truths about faith , justification , vocation , and the like : these are the subjects about which i am called forth in my own , or rather truths defence . for the treatise , and subject thereof , whose latter part gives rise to this ; i shall say no more , but as there are in it many footsteps of commendable learning , industry , and diligence ; so to my present apprehension the chief intendments of it , with very many occasional expressions of the authors judgement in sundry particulars , are obnoxious to just opposition from truth it self . it is not at all in my thoughts , to engage my self into the chief controversie there agitated ; though i could desire , that some to whom providence hath given more leasure , and opportunities for such employments , would candidly examine those aphorismes , for the further advantage of truth and light . but whereas the learned author hath to make streight the work he had in hand , endeavoured to cast some part of the doctrine of the satisfaction , and redemption of christ , as by me delivered , into a crooked frame , and that with some such passages of censure , as might have been omitted , without losing the least grace of his book , or stile : i shall with the lords assistance , endeavour to reinforce what of truth hath been thereby assaulted in vain , and more especially take occasion from thence further to unfold those mysteries , which to our apprehension , are wrapped up in no small darkness : there being in them some things difficult , and hard to be understood . the first thing then , which that learned divine chose to stand in distance from me in , is concerning the nature of the payment made for sin by the bloud of christ ; whether it be ejusdem , or tantidem ; and of the sense of those expresions , is our first debate : in handling whereof , i hope i shall not only satisfie the reader as to the truth of what i had before written ; but also further cleer the whole doctrine of satisfaction , with especial reference to the kind of the payment that christ made , and punishment which he underwent . the other head wrappeth in it self many particulars concerning the immediate fruit , or effects of the death of christ , the state of elect redeemed ones before actual believing , the nature of redemption , reconciliation , the differencing of persons in gods eternal purposes ; to the consideration of all which , and sundry other particulars , i have occasion offered me , in defence of the truth impugned . these now and the like , being things in themselves weighty , and the difference about them being for the most part rather as to the way of the delivery , then as to things themselves : in the handling of them , i could not attend meerly to the advantage offered by m. baxters discourse , but chuse rather to cast them into another method , which might be distinct , cleer , and accommodate to the things themselves : so that i hope the reader may ( with some profit ) see the whole dispensation of the love of god to his elect through christ , with the relation of the elect in several conditions , unto the several actings of god in that dispensation succinctly laid down . the accommodation also of all delivered , to many weighty controversies , i have added . if the way of handling these things here used , be blamed by any , i hope the judicious will see , that it is such as the matter it self will bear . there hath not been many things in my whole enquiry after the mind of god in his word , which have more exercised my thoughts , then the right ordering , and distinct disposal of those whereof we treat ; if the lord hath discovered any thing unto me , or made out any thing by me , that may be for the benefit of any of his , i shall rejoyce ; it being always in my desire , that all things might fall out to the advantage of the gospel : and so i address my self to the matter before me . cap. ii. an entrance into the whole ; of the nature of the payment made by christ ; vvith the right stating of the things in difference . mr. baxter having composed his aphorismes of justification , with their explications : before the publishing of them in print , he communicated them ( as should appear ) to some of his neer acquaintance : unto some things in them contained , one of his said friends gives in some exceptions ; amongst other things he opposeth unto those aphorismes , he also points at my contrary judgement in one or two particulars , with my reasons produced for the confirmation thereof . this provoketh their learned author ( though unwilling ) to turn aside to the consideration of those reasons . now the first of those particulars being about the payment made for sin , in the bloud of christ , of what sort , and kind it is : i shall willingly carry on the enquiry to this further issue , whereunto i am drawn out . 1 he looks upon the stating of the question as i professedly laid it down at my entrance into that disputation , and declares , that it is nothing at all to the question he hath in hand , nor looking that way . he distinguisheth ( saith m. baxter ) betwixt paying the very thing that is in the obligation , and paying of so much in another kind : now this is not our question , nor any thing to it . append. p. 137. if it be so , i know no reason why i was plucked in to the following dispute , nor why m. baxter should cast away so many pages of his book , upon that which is nothing at all to the business he had in hand . but though there be nothing to this purpose , page 137 of my book , the place he was sent to , yet page 140 there is : as also something contrary to what is expressed in the former place , which he intimates in these words ; in page 140 , he states the question far otherwise , ( and yet supposeth it the same ) viz. whether christ paid the idem , or the tantundum ? which he interpreteth thus , ( that which is not the same , nor equivalent unto it , but only in the gracious acceptation of the creditor : now what he means by ( not equivalent ) i cannot tell . 1 if he mean ( not of equal value ) then he fights with a shadow : he wrongeth grotius ( for ought i can find in him ) who teacheth no such doctrine : however i do not so use to english ( solutio tantidem . ) but if he mean that it is not equivalent , in procuring it's end ipso facto , delivering the debtor , without the intervention of a new concession or contract of the creditor ( as solutio ejusdem doth ) then i confess grotius is against him , and so am i . so also ( god's gracious acceptance ) is either in accepting less in value then was due , and so remitting the rest without payment , ( this i plead not for ) or else it is his accepting a refusable payment , which though equal in value , yet he may chuse to accept according to the tenor of the obligation : this is gracious acceptance which grotius maintaineth : and so do i : and so distinguish betwixt solutio , and satisfactio , payment and satisfaction . thus far he . sundry things are here imagined , and asserted : 1 several passages are pointed at in my treatise , and a contradiction between them intimated . 2 various conjectures given at my ( plain , very plain ) meaning , and divers things objected answerable to those conjectures , &c. wherefore to cleer the whole , i shall first give you in the passages opposed , and then vindicate them from mutual opposition , with what is besides charged on them . the first place mentioned in my treatise is in page 137. where after i had discoursed of the nature of satisfaction , in reference both unto things real and personal , i laid down a distinction in these words : there may be a twofold satisfaction : 1 by a solution or payment of the very thing that is in the obligation ; either , by the party himself who is bound , or by some other in his stead : as if i owe a man 20 pounds , and my friend goeth and payeth it , my creditor is fully satisfied . 2 by a solution or paying of so much although in another kind , not the same that is in the obligation , which by the creditors acceptation stands in lieu of it : upon which also , freedom followeth from the obligation , by vertue of an act of favour . what now sayes m. b. to this ? why ? it is nothing to the business he hath in hand . let then this pass , and look to the next passage , which is opposed , and supposed to stand in opposition to the other . having laid down the former distinction , passing on to some other things concerning the nature of satisfaction , and the establishment of that of christ from the scripture , in page 140 , i apply that distinction laid down before in general , to the kind of satisfaction made by christ , in these words : whereas i said that there is a twofold satisfaction , whereby the debtor is freed from the obligation , that is upon him ; the one being solutio ejusdem , payment of the same thing that was in the obligation : the other solutio tantidem , of that which is not the same , nor equivalent unto it , but only in the gracious acceptation of the creditor : it is worth our enquiry , which of these it was that our saviour did perform . and accordingly i refer it to the first . this ( saith m. b. ) is a stating of the question far otherwise then before , yet supposing it the same . but this i was so far from once mistrusting before , as that being informed of it , i cannot as yet apprehend it to be so . in page 137 i lay down a distinction in general about the several kinds of satisfaction , which page 140 i plainly apply to the satisfaction of christ , without any new , much less changed stating of a question . my whole aim in that enquiry , was to search out that kind of punishment , which christ underwent in making satisfaction for sin , viz. whether it were the same that was threatned to the transgressors themselves , or whether something else which god accepted in lieu thereof , relaxing the law , not only as to the person suffering , but also as to the penalty to be undergone ? the first of these ( and that with the concurrent suffrage of far the greatest number of protestant divines ) i assert with sundry arguments , page 141 , 142 , &c. 154 , 155 , 156. unto which assertion , he neither opposeth himself , nor once attempteth to answer any of the arguments whereby i proved it . this being my intendment , page 137 , i intimate that christ paid the same thing that was in the obligation , as if in things real a friend should pay 20 pounds for him that owed so much , and not any thing in another kind : and page 140 i affirm that he paid idem , that is the same thing that was in the obligation ; and not tantundum , something equivalent thereunto , in another kind . the first of these is nothing to our purpose ( saith m. b. ) but the latter ; the latter crossing the former . so he . but truly ( such is my dulness ) i cannot as yet be won to his mind herein . but though i agree with my self , perhaps i do not with the truth . that description of solutio tantidem , viz. that it is a payment of that which is not the same , nor equivalent unto it , but only in the gracious acceptation of the creditor , is peculiarly opposed . to make this expression obnoxious to an exception , m. b. divides it , that so it may be entangled with a fallacy , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : and first , he asks ( as before ) what i mean by [ not equivalent ] and hereunto suppossing two answers , to the first he opposseth a shadow , to the latter himself . 1 if ( saith he ) by [ not equivalent ] you mean not of equal value , you fight with a shadow , and wrong grotius : however i do not use so to english solutio tantidem . by [ not equivalent ] i mean that which is not of equal value , or certainly i mistook the word ; and if so , had need enough to have gone to m. b. or some other learned man , to have learned to english solutio tantidem . but , do i not then fight with a shadow ? truly cut my words thus off in the middle of their sense , and they will be found fit to cope with no other adversary : but take them as they lie , and as intended , and there is scarce any shadow of opposition to them , cast by m. b. passing by . my words are , ( it is not equivalent , but only in the gracious acceptation of the creditor : ) is not the plain meaning of these words , that tantundem in satisfaction , is not equivalent to idem {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but only {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ? what is denied of it absolutly , is affirmed in some respect . he that sayes , it is not equivalent , but only in gracious acceptation , in that sense affirms it to be equivalent ; and that it is in respect of that sense , that the things so called , is said to be tantundem , that is equivalent . now what excepts m. b. hereunto ? doth he assert tantundem to be in this matter equivalent unto idem {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ? it is the very thing he opposeth all along , maintaining that solutio tantidem stands in need of gracious acceptance , ejusdem of none : and therefore they are not as to their end {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} equivalent . or will he deny it to be equivalent in gods gracious acceptance ? this he also contendeth for himself . though refusable , yet equivalent . what then is my crime ? i wrong grotius ! wherein ? in imposing on him , that he should say , it was not of equal value to the idem ▪ that christ paid . not one such word , in any of the places mentioned . i say , grotius maintains , that the satisfaction of christ , was solutio tantidem . will you deny it ? is it not his main endeavour to prove it so ? again , tantundem i say is not in this case equivalent to idem , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but only {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : doth not m. b. labour to prove the same ? where then is the difference ? were it not for ignoratio elenchi in the bottom , and fallacia plurium interrogationum at the top , this discourse would have been very empty . 2 , but he casts my words into another frame , to give their sense another appearance ; and saith , if you mean that it is not equivalent in procuring it's end , ipso facto , delivering the debtor without the intervention of a new concession or contract of the creditor , as solutio ejusdem doth , then i confess grotius is against you , and so am i . of grotius i shall speak afterwards : for the present i apply my self to m. b. and say , 1 if he intend to oppose himself to any thing i handle and assert in the place he considereth , he doth by this quaerie-plainly {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and that from a second inadvertency of the argument in hand ; it is of the nature of the penalty undergon , and not of the efficacy of the satisfaction made thereby , that i there dispute . 2 i conceive that in this interrogation and answer , he wholly gives up the cause , that he pretends to plead , and joyns with me ( as he conceives my sense to be ) against grotius and himself . ; if ( saith he ) he mean that it is not equivalent , in procuring it's end ipso facto , without the intervention of a new concession or contract as solutio ejusdem doth , then i am against him . well then : m. b. maintains that solutio tantidem is equivalent with solutio ejusdem in obtaining it's end ipso facto : for saith he , if i say it is not equivalent , he is against me . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . but is this his mind indeed ? will his words bear any other sense ? 3 whether tantundem and idem in the way of satisfaction be equivalent to the obtaining the end ipso facto aimed at , ( which he here asserts , though elsewhere constantly denyes couching in this distinction the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of a great part of his discourse ) certainly is nothing at all to the question i there agitated ; maintaining , that it was idem and not tantundum that christ paid , and so the end of it obtained ipso facto , answerable to the kind of the efficacy and procurement thereof . but perhaps i do not conceive his mind aright : peradventure his mind is , that if i do maintain the satisfaction of christ to procure the end aimed at , ipso facto , as solutio ejusdem would have done , then to professe himself my adversary . but , 1 this is not here expressed , nor intimated . 2 it is nothing at all to me , who place the matter of the satisfaction of christ , in solutione ejusdem . 3 about the end of satisfaction in the place opposed i speak not , but only of the nature of the penalty undergone whereby it was made . 4 to the thing it self , i desire to enquire ; 1 what m. b. intends by solutio ejusdem in the businesse in hand ? doth he not maintain it to be the offendors own undergoing the penalty of the law ? what end i pray doth this obtain ipso facto ? can it be any other but the glory of gods justice in the everlasting destruction of the creature ? how then can it possibly be supposed to attain the end spoken of ipso facto ? if this be the only meaning of solutio ejusdem , in this sense , the end of it is distant from the end of satisfaction {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . by the laying the penalty on christ , that god intended the freedom of those for whom he underwent that penalty , i suppose cannot be doubted : but in inflicting it on the offendors themselves , that he hath any such aim , wants an origen to assert . 2 whether the penalty due to one , may not be undergon by another ? and if so , whether it be not the same penalty ( the idem ) or no ? in things real , i gave an instance before : if a man pay twenty pounds for another who owed it , doth not he pay the idem in the obligation ? and may not this hold in things personal also ? of the satisfaction of christ procuring it's end ipso facto , ( i mean in it's own kind , for the death of christ must be considered as meritorious , as well as satisfactory if deliverance be attended as the end of it ) i shall speak afterwards in it's proper place . the present controversie is no more but this ; whether christ underwent the penalty threatned unto us , or some other thing accepted in stead thereof , by a new constitution ? which is all one , whether in laying our iniquities upon christ , the law of god was relaxed only as to the persons suffering , or also as to the penalty suffered ? that is , whether christ paid the idem in the obligation , or tantundum ? to suppose that the idem of the obligation is not only the penalty it self , but also the offendors own suffering that penalty , and then to enquire , whether christ underwent the idem , is to create an easie enemy , to triumph in his dejection . that the law was relaxed , as to the persons suffering , i positively assert ; but as to the penalty it self , that is not mentioned . of these two things alone then must be our enquiry . 1 whether christ in making satisfaction , underwent that penalty that was threatned to the offendors themselves ? 2 whether the penalty though undergone by another , be not the idem of the obligation ? of both these after the cleering of the residue of mr baxters exceptions . nextly he requireth what i intend by gracious acceptance , or rather giveth in his own sense of it , in these words . so also ( gods gracious acceptance ) is either his accepting lesse in value then was due , and so remitting the rest without payment : this i plead not for : or else it is his accepting of a refuseable payment , which though equal in value , yet he may chuse to accept according to the tenor of the obligation . this is gracious acceptance which grotius maintaineth : and so do i. thus far , he . now neither is this any more to the business 〈◊〉 have in hand . for , 1 the value of any satisfaction in this business , ariseth not from the innate worth of the things whereby it is made ; but purely from gods free constitution of them to such an end . a distinction cānot be allowed of more or less value in the things appointed of god for the same end ; all their value ariseth meerly from that appointment : they have so much as he ascribeth to them , and no more : now neither idem nor tantundum are here satisfactory , but by vertue of divine constitution : only in tantundem i require a peculiar acceptance to make it equivalent to idem in this business , that is as to satisfaction : or ( if you please ) an acceptance of that which is not idem , to make it a tantundum . so that this gracious acceptance , is not an accepting of that which is less in value then what is in the obligation , but a free constitution appointing another thing to the end , which before was not appointed . 2 he supposeth me , ( if in so many mistakes of his , i mistake him not ) to deny all gracious acceptance where the idem is paid , which ( in the present case ) is false : i assert it necessary , because not paid per eundem : yea and that other person not procured by the debtor , but graciously assigned by the creditor . 3 to make up his gracious acceptance in his latter sense , he distinguisheth of payments refusable , and not refusable ; in the application of which distinction unto the payment made by christ , i cannot close with him . for , a payment is refusable either absolutly and in it self , or upon supposal : the death of christ considered absolutly and in it self , may be said to be refusable as to be made a payment ; not a refusable payment : and that , not because not refusable , but because not a payment . nothing can possibly tend to the procurement and compassing of any end by the way of payment , with the lord , but what is built upon some free compact , promise , or obligation of his own . but now consider it as an issue flowing from divine constitution , making it a payment , and so it was no way refusable , as to the compassing of the end appointed . thus also , as to the obligation of the law , for the fulfilling thereof , it was refusable in respect of the person paying , not in respect of the payment made : that former respect being also taken off by divine constitution , and relaxation of the law as to that , it becometh wholly unrefusable : that is , as it was paid it was so ; for satisfaction was made thereby upon the former supposals of constitution and relaxation . 4 doth not mr b. suppose , that in the very tenure of the obligation there is required a solution , tending to the same end as satisfaction doth ? nay , is not that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of this discourse ? deliverance is the aim of satisfaction , which receives it's spring and being from the constitution thereof . but is there any such thing as deliverance once aimed at , or intended in the tenor of the obligation ? i suppose no . 5 neither is the distinction of solutio and satisfactio ( which mr b. closeth withal ) of any weight in this business ; unless it would hold {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which it will not , and so is of no use here . for , 1 there is solutio tantidem , as well as ejusdem , and therein consists satisfaction according to mr b. 2 whether satisfaction be inconsistant with solutio ejusdem , but not per eundem is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . after all this mr b. ads , yet here mr owen enters the list with grotius . where i pray ? i might very justly make enquiry from the beginning to the ending of this discourse , to find out what it is , that this word here , particularly answereth unto . but to avoid as much as possible all strife of words , i desire the reader to view the controversie agitated between grotius and my self , not as here represented by mr baxter , so changed by a new dress , that i might justly refuse to take any acquaintance with it , but as by my self laid down in the places excepted against ; and he will quickly find it to be , 1 not whether the law were at all relaxed , but whether it were relaxed as well in respect of the penalty to be suffered , as of the person suffering ? that is , whether god be only a rector , or a rector and creditor also in this businesse ? ( which controversie by the way , is so confusedly proposed , or rather strangly handled by mr b. page 145 , where he adjudges me in a successeless assault of grotius , as makes it evident he never once perused it . ) 2 nor secondly , whether there be any need of gods gracious acceptance in this businesse , or no ; for i assert it necessary ( as before described ) in reference to solutio ejusdem , sed non per eundem . 3 neither thirdly , whether the satisfaction of christ considered absolutly , and in statu diviso , and materially , be refusable , which i considered not , or be unrefusable , supposing the divine constitution , which grotius ( as i take it ) delivered not himself in . nor , 4 about the value of the payment of christ in reference to acceptance ; but meerly ( as i said before , ) whether the lord appointing an end of deliverance , neither intimated nor couched in the obligation , nor any of it's attendencies , constituting a way for the attainment of that end , by receiving satisfaction to the obligation , did appoint that the thing in the obligation should be paid though by another , or else some new thing that ( of it self , and by it self ) never was in the obligation , either before or after it's solution : as the payment made by christ must be granted such , unlesse it were for substance the same which the law required . and here ( with most divines ) i maintain the first , viz. that the law was relaxed in respect of the person suffering , but executed in respect of the penalty suffered : relaxation and execution are not in this businesse opposed {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} but only {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . he that would see this further affirmed , may consult what i wrote of it in the place opposed , which is not once moved by any thing here spoken to the contrary . by the way observe , i speak only of the penalty of the law , and the passive righteousness of christ , strictly so called : for his active righteousness or obedience to the law , ( though he did many things we were not oblieged unto , for the manifestation of himself , and confirmation of the doctrine of the gospel ) that it was the very idem of us required . i suppose none can doubt . what place that active righteousness of christ hath , or what is it's use in our justification , i do not now enquire , being unwilling to immix my self unnecessarily in any controversie , though i cannot but suppose that m. b. his discourse hereabouts gives advantage enough , even minorum gentium theologis , to ordinary divines ( as he calls them ) to deal with him in it . cap. iii. the arguments of grotius , and their defence by mr. baxter , about the penalty under-gone by christ in making satisfaction , considered . the state of the question in hand being as above laid down , let us now see what mr baxter his judgment is of my successe in that undertaking : concerning which he thus delivereth himself ; yet here mr owen enters the list with grotius , and , 1 he over-looketh his greatest arguments . 2 he slightly answereth only two . 3 and when he hath done , he saith as grotius doth , and yeeldeth the whole cause . these three things i will make appear in order . append. pag. 139. a most unhappy issue as can possibly be imagined , made up of deceit , weakness . and self-contradiction . but how is all this proved ? to make the first thing appear , he produceth the argument over-looked . the chief argument of grotius and vossius ( saith he ) is drawn from the tenor of the obligation , and from the event . the obligation chargeth punishment on the offendor himself . it saith [ in the day thou eatest thou shalt die ] and [ cursed is every one that continueth not in all things , &c. ] now if the same in the obligation be paid , then the law is executed , and not relaxed : and then every sinner must die himself ; for that is the idem , and very thing threatned : so that here , dum alias soluit , simul aliud solvitur . the law threatned not christ , but us : ( besides that , christ suffered not the loss of gods love , nor his image and graces , nor eternity of torment , of which i have spoken in the treatise ) what saith mr owen to any of this ? let the reader observe what it is we have in hand . it is not the main of the controversie debated by grotius wherein i do oppose him : neither yet all in that particular whereabout the opposition is . now suppose ( as he doth ) that the punishing of the person offending is in the obligation , yet i cannot but conceive that there be two distinct things here : 1 the constitution of the penalty it self to be undergone . 2 the terminating of this penalty upon the person offending . for this latter , i assert a relaxation of the law , which might be done , and yet the penalty it self in reference to it's constitution be established . in those places then ( in the day thou eatest , &c. ) there is death and the curse appointed for the penalty , and the person offending appointed for the sufferer . that the law is relaxed , in the latter i grant , that the former was executed on christ i prove . now what sayes this argument to the contrary ? if the same in the obligation be paid , then the law is executed , not relaxed . then every sinner must die himself , for that is the idem and very thing threatned . so that here dum alias soluit aliud solvitur . answer : 1 the matter of the obligation having plainly a double consideration , as before , it may be both executed and relaxed in sundry respects . 2 the idem and very thing threatned in the constitution of the law , is death ; the terminating of that penalty to the person offending , was in the commination , and had it not been released , must have been in the execution : but in the constitution of the obligation which respects purely the kind of penalty , primarily it was not . death is the reward of sin , is all that is there . 3 we enquire not about payment , but suffering . to make that suffering a payment supposeth another constitution : by vertue whereof christ suffering the same that was threatned : it became another thing in payment , then it would have been , if the person offending had suffered himself . 4 that the law threatned not christ but us , is most true : but the question is , whether christ underwent not the threatning of the law , not we ? a commutation of persons is allowed , christ undergoing the penalty of the offence , though he were not the person offending , i cannot but still suppose that he paid the idem of the obligation . 5 for the parenthesis about christ's not suffering the loss of gods love , &c. and the like objections , they have been answered neer a thousand times already , and that by no ordinary divines neither ; so that i shall not further trouble any therewith . how this is the argument , the great chief argument of grotius and vossius , which mr baxter affirmes i overlooked . that i did not express it , i easily grant : neither will i so wrong the ingenious reader as to make any long apology for my omission of it , considering the state of the matter in difference as before proposed : when mr b. or any man else , shall be able to draw out any conclusion from thence , that granting the relaxation of the law as to the person suffering , the lord christ did not undergo the penalty constituted therein , or that undergoing the very penalty appointed , he did not pay the idem in the obligation , ( supposing a new constitution for the converting of suffering into a satisfactory payment ) i shall then give a reason why i considered it not . in the next place mr b. giveth in the two arguments wherewith i deal . and for the first , about an acquitment ipso facto upon the payment of the idem in the obligation , with my answer , refers it to be considered in another place : which though i receive no small injury by , as shall be there declared , yet that i may not transgress the order of discourse set me , i passe it by also until then . the second argument of grotius with my answer , he thus expresseth : to the second argument that the payment of the same thing in the obligation leaveth no room for pardon , he answereth thus : 1 gods pardoning compriseth the whole dispensation of grace in christ ; as 1 the laying of our sin on christ : 2 the imputation of his righteousness to us , which is no lesse of grace and mercy . however god pardoneth all to us , but nothing to christ : so that the freedome of pardon hath it's foundation . 1 in gods will freely appointing this satisfaction of christ . 2 in a gracious acceptation of the decreed satisfaction in our stead . 3 in a free application of the death of christ to us . to which i answer , &c. so far he . though this may appear to be a distinct expression of my answer , yet because it seems to me , that the very strength of it as laid down , is omitted ; i shall desire the reader to peruse it as it is there proposed , and it will give him some light into the thing in hand . i apply my self to what is here expressed , and answer : 1 to the objection proposed from grotius as above , i gave a threefold answer . 1 that gracious condonation of sin , which i conceive to be the sum of the glad tydings of the gospel , seemeth to comprize those two acts before recounted ; both which i there prove to be free , because the very merit and satisfaction of christ himself was founded on a free compact and covenant , or constitution . now i had three reasons ( among others ) that prevailed with me to make gracious condonation of so large extent , which i shall expresse , and leave them to the thoughts of every judicious reader , whether they are enforcing thereunto , or no ; being exceedingly indifferent what his determination is : for the weight of my answer depends not on it at all . and they are these : 1 , because that single act of remission of sins to particular persons , ( which is nothing but a disolution of the obligation of the law , as unto them , whereby they are bound over to punishment ) as it is commonly restrained , is affirmed by them whom grotius in that book opposed ( into whose tents he was afterwards a renegado ) to be inconsistent with any satisfaction at all ; yea , that which grotius maintains per tantundem . but now if you extend that gospel phrase to the compasse i have mentioned , they have not the least colour so to do . 2. whereas the scripture mentioneth , that through christ is preached the forgivenesse of sin , act. 13. 38. i do suppose that phrase to be comprehensive of the whole manifestation of god in the covenant of grace . 3 , god expresly saith , that this is his covenant , that he will be merciful to our unrighteousness , heb. 8. 12. by the way i cannot close with mr b. that this place to the hebrews , and the other of jeremiah , 31. 32 , 33. do comprize but part of the covenant , not the whole . god saying expresly , this is my covenant : to say it is not , is not to interpret the word , but to deny it . it is true , it is not said that is the whole covenant ; no more is it that christ is the way , the truth , and the life only . as the want of that term of nestriction , doth not enlarge in that , no more doth the want of the note of vniversality restrain in this . to say thus , because here is no condition expressed , is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . if you mean such a condition as god requireth of us , and yet worketh in us , it is there punctually expressed , with reference to the nature of the covenant , whereof it is a condition , which is to effect all the conditions thereof , in the covenanters . this by the way , having resolvedly tied up my self from a debate of those positions which mr b. dogmatizeth ; though a large field , and easie to be walked in , lies open on every hand , for the scattering of many magisterial dictates , which with confidence enough are crudily asserted . this is ( to return ) my first answer , to the forementioned objection , with the reasons of it , whereunto mr b. excepteth , as followeth . 1 pardon implyeth christs death as a cause ; but i would he had shewed the scripture that makes pardon so large a thing , as to comprize the whole dispensation of grace ; or that maketh christs death to be a part of it , or comprized in it . 2 if such a word were in the scripture , will he not confesse it to be figurative , and not proper , and so not fit for this dispute . 3 else when he saith , that christs death procured our pardon , he meaneth that it procured it self . so he . to all which i say , 1 the death of christ , as it is a cause of pardon , is not once mentioned in any of my answers : there is a wide difference ( in consideration ) between gods imputation of sin to christ , and the death of christ , as the meritorious cause of pardon . so that this is pura ignoratio elenchi . 2 take pardon in the large sense i intimated , and so the death of christ is not the meritorious cause of the whole , but only of that particular in it , wherein it is commonly supposed solely to consist , of which before : but , in what sense , and upon what grounds , i extended gracious condonation of sin , unto that compasse here mentioned , i have now expressed . let it stand or fall , as it sutes the judgement of the reader : the weight of my answer depends not on it , at all . my second answer to that objection i gave in these words . that remission , grace , and pardon which is in god for sinners , is not oppossed to christs merits and satisfaction , but ours : he pardoneth all to us , but he spared not his only son , he bated him not one farthing . to this mr b , thus expressing it , ( but it is of grace to us , though not to christ ) answereth : doth not that cleerly intimate , that christ was not in the obligation ? that the law doth threaten every man personally , or else it had been no favour to accept it of another . it is marvelous to me , that a learned man should voluntarily chuse an adversary to himself , and yet consider the very leaves which he undertakes to confute , with so much contempt or oscitancy , as to labour to prove against him , what he possitively asserts terminis terminantibus . that christ was not in the obligation , that he was put in as a surety by his own consent , god by his soveraignty dispensing with the law as to that , yet as a creditor exacting of him the due debt of the law , is the maine intendment of the place mr baxter here considereth . 2 grant all that here is said , how doth it prove that christ underwent not the very penalty of the law ? is it because he was not primarily in the obligation ? he was put in as a surety to be the object of it's execution . is it because the law doth threaten every man personally ? christ underwent really , what was threatned to others : as shall be proved : but , it is not then of favour to accept it : but this is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . and thus to set it down , is but a petition {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 3 how doth this elude the force of my answer ? i see it not at all . after this , i give a third answer to the former objection , manifesting how the freedom of pardon , may consist with christ satisfaction , in these words : the freedom then of pardon hath not its foundation in any defect of the merit or satisfaction of christ ; but in three other things : 1 the will of god freely appointing the satisfaction of christ : joh. 3. 16. rom. 5. 8. 1 joh. 4. 9. 2 in a gracious acceptation of that decreed satisfaction in our steads , so many , no more . 3 in a free application of the death of christ unto us . remission then excludes not a full satisfaction by the solution of the very thing in the obligation , but only the solution or satisfaction of him to whom pardon and remission is granted . it being the freedom of pardon that is denied . upon the supposals of such a satisfaction as i assert , i demonstrate from whence that freedom doth accrew unto it , notwithstanding a supposal of such a satisfaction : not that pardon consisteth in the three things there recounted , but that it hath its freedom from them : that is , supposing those three things , notwithstanding the intervention of payment made by christ , it cannot be , but remission of sin unto us must be a free and gracious act . to all this mr b. opposeth divers things . for , 1 imputation of righteousness ( saith he ) is not any part of pardon , but a necessary antecedent . 2 the same may be said of gods acceptation . 3 its application is a large phrase , and may be meant of several acts ; but of which here i know not . in a word this mistake is very great . i affirm the freedom of pardon to depend on those things ; he answereth , that pardon doth not consist in these things . it is the freedom of pardon , whence it is ; not the nature of pardon , wherein it is , that we have under consideration . but ( saith he ) how can he call it a gracious acceptation , a gracious imputation , a free application , if it were the same thing the law requireth that was paid ? to pay all according to the full exaction of the obligation , needeth no favour to procure acceptance , imputation , or application . can justice refuse to accept of such a payment ? or can it require any more ? though i know not directly what it is he means by saying ( i call it ) yet i passe it over . 2 if all this were done by the persons themselves , or any one in their stead , procured and appointed by themselves , then were there some difficulty in these questions ; but this being otherwise , there is none at all , as hath been declared . 3 how the payment made by christ was of grace , yet in respect of the obligation of the law needed no favour , nor was refusable by justice , supposing its free constitution , shall be afterwards declared . to me the author seems not to have his wonted cleerness in this whole section , which might administer occasion of further enquiry and exceptions , but i forbear . and thus much be spoken , for the cleering and vindicating my answer to the arguments of grotius against christs paying the idem of the obligation : the next shall further confirme the truth . cap. iv. further of the matter of the satisfaction of christ , wherein is proved , that it was the same that was in the obligation . it being supposed not to be sufficient to have shewed the weakness of my endeavour to assert and vindicate from opposition , what i had undertaken . mr baxter addeth , that i give up the cause about which i contend , as having indeed not understood him , whom i undertook to oppose , in these words : mr owen giveth up the cause at last , and saith as grotius : ( having not understood grotius his meaning ) as appeareth , pag. 141 , 142 , 143. whether i understand grotius or no , will by and by appear . whether mr b. understandeth me , or the controversie by me handled , you shall have now a tryal . the assertion which alone i seek to maintain , is this ; that the punishment which our saviour under-went , was the same that the law required of us : god relaxing his law as to the person suffering , but not as to the penalty suffered . now , if from this i draw back in any of the concessions following collected from pag. 141 , 142 , 143. i depracate not the censure of giving up the cause i contended for . if otherwise , there is a great mistake in some body of the whole businesse . of the things then observe according to mr b. his order , i shall take a brief account . 1 he acknowledgeth ( saith he ) that the payment is not made by the party to whom remission is granted , ( and so saith every man that is a christian . ) this is a part of the position it self i maintain , and so no going back from it : so that as to this , i may passe as a christian . 2 he saith ( ads he ) it was a full valuable compensation ( therefore not of the same . 1 this inference would trouble mr b. to prove . 2 therefore not made by the same , nor by any of the debtors appointment , will follow , ( perhaps ) but no more . 3 that by reason of the obligation upon us , we our selves were bound to undergo the punishment . therefore christs punishment was not in the obligation , but only ours , and so the law was not fully executed , but relaxed . 1 this is my thesis fully , the law was executed as to its penalty , relaxed as to the person suffering . 2 the punishment that christ under-went , was in the obligation , though threatned to us . 4 he saith , he meaneth not that christ bore the same punishment due to us in all accidents of duration and the like : but the same in weight and preasure ( therfore not the same in the obligation , because not fully the same act . the accidents i mention , follow and attend the person suffering , and not the penalty it self . all evils in any suffering as far as they are sinful , attend the condition of the parties that suffer : every thing usually recounted by those who make this and the like exceptions , as far as they are purely penal , were on christ . 5 he saith god had power so far to relax his own law , as to have the name of a surety put into the obligation , which before was not there , and then to require the whole debt of that surety . and what saith grotius more then this ? if the same things in the obligation be paid , then the law is executed : and if executed , then not relaxed . here he confesseth . that the sureties name was not in the obligation , and that god relaxed the law to put it in . now the main businesse that grotius drives at there , is to prove this relaxation of the law , and the non-execution of it on the offenders threatned . thus far mr baxter . 1 all this proves not at all the things intended , neither doth any concession here mentioned , in the least take off from the main assertion i maintain , as is apparent any at first view . 2 grotius is so far from saying more then i do , that he sayes not so much . 3 this paralogisme if the law be executed , then not relaxed ; and on the contrary , ariseth-meerly from a non-consideration of the nature of contradictories : the opposition fancied here is not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as is required of contradictions : 4 the observation , that crown main business is other , discovereth the bottom of m. b. his mistake . even a supposal that i should oppose grotius in his main intendment in the place considered , which was not once in my thoughts . it was meerly about the nature of the penalty that christ underwent , that i discoursed . how the relaxation of the law , as to the commutation of persons may be established , whether we affirm , christ to have paid the idem or tantundem . and that mr b. affirms the same with me , i can prove by twenty instances . the reader ( if he please ) may consult pag. 18. & 25. 33 , 34 , 35. 42. 48. and in plain terms pag. 81. in respect of punishment abstracting from persons , the law was not dispensed withal as to christ ? and what said i more ? and so much ( if not too much ) to mr baxters exceptions , which of what weight and force they are , i leave to others to judge . that which i maintain as to this point in difference , i have also made apparent ; it is wholly comprized under these two heads : 1 christ suffered the same penalty which was in the obligation . 2 to do so , is to make payment ejusdem , and not tantidem . the reasons of both , i shall briefly subjoyne . and as to the first , they are these following : 1 the scripture hath expresly revealed the translation of punishment in respect of the subjects suffering it : but hath not spoken one word of the change of the kind of punishment , but rather the contrary is affirmed . rom. 8. 32. he spared not his own son , but delivered him up for us all . 2 all the punishment due to us , was contained in the curse and sanction of the law : that is the penalty of the obligation whereof we spake ; but this was undergon by the lord christ . for he hath redeemed us from the curse of the law , being made a curse for us , gall . 3. 13. 3 where god condemneth sin , there he condems it , in that very punishment which is due unto it in the sinner , or rather to the sinner for it . he hath revealed but one rule of his proceeding in this case . how he condemned sin in the flesh of christ : or in him , sent in the likenesse of sinful flesh . rom. 8. 30. god sending his own son in the likenesse of sinful flesh , and for sin condemned sin in the flesh . the condemning of sin , is the infliction of punishment due to sin . 4 the whole penalty of sin is death , gen. 2. 11. this christ underwent for us . heb. 2. 14. he tasted death . and to die for another , is to undergo that death which that other should have undergone , 2 sam. 18. 33. it is true , this death may be considered either in respect of its essence , ( if i may be allowed so to speak ) which is called the pains of hell which christ underwent , psal. 18. 6. and 22. 1. luke 22. 44. or of its attendencies , as duration and the like , which he could not undergo : psal. 16. 20. acts 2. so that whereas eternal death may be considered two wayes , either as such in potentia , and in its own nature , or as actually : so , our saviour underwent it not in the latter , but first sense , heb. 2. 9. 14. which by the dignity of his person , 1 pet. 3. 18. heb. 9. 26. 28. rom. 5. 9. which raises the estimation of punishment , is aequipotent to the other . there is a sameness in christs sufferings with that in the obligation in respect of essence , and equivalency in respect of attendencies . 5 the meeting of our iniquities upon christ , isa. 53. 6. and his being thereby made sin for us , 2 cor. 5. 21. lay the very punishment of our sin , as to us threatned , upon him . 6 consider the scriptural descriptions you have of his perpessions , and see if they do not plainly hold out the utmost that ever was threatned to sin . there is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} isa. 53. 5. peters {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , 1 pet. 2. 24. the liver , nibex , wound , stripe , that in our stead was so on him , that thereby we are healed . those expressions of the condition of his soul in his sufferings , whereby he is said {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , mat. 26. 34. mark 14. 33. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . luke 22. 44. sadness unto death , mat. 26. 38. that dreadful cry , why hast thou forsaken me ? those cryes out of the deep , and mighty supplications under his fear , heb. 5. 7. that were upon him do all make out , that the bitterness of the death due to sin was fully upon his soul . sum all his outward appearing preasures , mocks , scoffs , scorns , cross , wounds , death , &c. and what do some of their afflictions , who have suffered for his name , come short of it ? and yet how far were they above those dreadful expressions of anguish , which we find upon the fellow of the lord of hosts , the lyon of the tribe of judah , who received not the spirit by measure , but was anoynted with the oyle of gladness above his fellows ? certainly his un-conceivable sufferings were in an other kind , and such as set no example to any of his , to suffer in after him . it was no less then the weight of the wrath of god , and the whole punishment due to sin , that he wrestled under . 2 the second part of my position is to me confirmed by these , and the like arguments : that there is a distinction to be allowed between the penalty and the person suffering , is a common apprehension : especially when the nature of the penalty is only enquired after . if a man that had but one eye were censured to have an eye put out , and a dear friend pitying his deplorable condition , knowing , that by undergoing the punishment decreed , he must be left to utter blindness , should upon the allowance of commutation ( as in zaleucus case ) submit to have one of his own eyes put out , and so satisfie the sentence given , though by having two eyes , he avoid himself the misery that would have attended the others suffering , who had but one . if ( i say ) in this case , any should ask , whether he underwent the idem the other should have done , or tantundem , i suppose the answer would be easie . in things real it is unquestionable ; and in things personally , i shall pursue it no further , lest it should prove a strife of words . and thus far of the suffering of christ in a way of controversie : what follows will be more positive . cap. v. the second head about jvstification before believing . the next thing i am called into question about , is concerning actual , and absolute justification before believing : this mr baxter speaks to page 146 , and so forwards : and first answers the arguments of maccovius for such justification , and then page 151 applyes himself to remove such further arguments , and places of scripture , as are by me produced for the confirmation of that assertion . here perhaps i could have desired a little more candor . to have an opinionion fastened on me , which i never once received , nor intimated the least thought of , in that whole treatise , or any other of mine ; and then my arguments answered as to such an end , and purpose , as i not once intended to promote by them , is a little to harsh dealing . it is a facile thing , to render any mans reasonings exceedingly weak , and rediculous , if we may impose upon them such , and such things to be proved by them , which their author never once intended . for partional justification , evangelical justification , whereby a sinner is compleatly justified , that it should preceed believing , i have not only not asserted , but positively denyed , and disproved by many arguments : to be now traduced as a patron of that opinion , and my reasons for it , publickly answered , seems to me something uncouth : however i am resolved not to interpose in other mens disputes , and differencies , yet lest i should be again , and further mistaken in this , i shall briefly give in my thoughts to the whole difficulty : after i have discovered , and discussed the ground , and occasion of this mistake . in an answer to an argument of grotius about the satisfaction of christ , denying that by it we are ipso facto delivered from the penalty due to sin : i affirmed that by his death , christ did actually , or ipso facto deliver us from the curse , by being made a curse for us ; and this is that , which gave occasion , to that imputation before mentioned . to cleer my mind in this , i must desire the reader to consider , that my answer is but a denial of grotius his assertions : in what kind , and respect grotius doth there deny that we are ipso facto delivered by the satisfaction of christ , in that sense , and that only , do i affirm that we are so : otherwise there were no contradictions between his assertion , and mine , not speaking ad idem , and eodem respectu . the truth is , grotius doth not in that place whence this argument is taken , fully , or cleerly manifest , what he intends by a deliverance which is not actual , or ipso facto : and therefore i made bold to interpret his mind , by the analogie of that opinion wherewith he was throughly infected about the death of christ . according to that , christ delivering us by his satisfaction , not actually , nor ipso facto , is so to make satisfaction for us , as that we shal have no benefit by his death , but upon the performance of a condition , which himself by that death of his , did not absolutely procure . this was that which i opposed and therefore affirmed , that christ by his death did actually , or ipso facto , deliver us . let the reader then here observe : 1 that our deliverance is to be referred to the death of christ , according to its own causality ; that is , as a cause meritorious : now such causes do actually , and ipso facto produce all those effects , which immediatly slow from them ; not in an immediation of time , but causality . look then what effects do follow , or what things soever are procured by them , without the interposition of any other cause in the same kind , they are said to be procured by them actually , or ipso facto . 2 that i have abundantly proved in the treatise mentioned , that if the fruits of the death of christ , be to be communicated unto us upon condition , and that condition to be among those fruits , and be it self to be absolutely communicated upon no condition , then all the fruits of the death of christ , are as absolutely procured for them , for whom he died , as if no condition had been prescribed ; for these things come all to one . 3 i have proved in the same place , that faith , which is this condition , is it self procured by the death of christ , for them for whom he died , to be freely bestowed on them , without the prescription of any such condition as on whose fulfilling , the collation of it should depend . these things being considered ( as i hoped they would have been by every one , that should undertake to censure any thing , as to this business in that treatise ( they being there all handled at large ) it is apparent what i intended by this actual deliverance : viz. that the lord jesus by the satisfaction & merit of his death , & obligation made for all , & only his elect , hath actually , & absolutly purchased , & procured for them all spiritual blessings of grace , & glory to be made out unto them , and bestowed upon them in gods way , and time , without dependance on any condition to be by them performed , not absolutly procured for them thereby : whereby they became to have a right unto the good things by him purchased , to be in due time possessed according to gods way , method , and appointment . from a faithful adherence unto this perswasion , i see nothing as yet of the least efficacy , or force to disswade me : and am bold to tell these concerned therein , that their conditional satisfaction , or their suspending the fruits of the death of christ upon conditions , as though the lord should give him to die for us upon condition of such , and such things , is a vain figment , contrary to the scriptures , inconsistent in it self , and destructive of the true value , and vertue of the death of christ ; which by the lords assistance , i shall be ready at any time to demonstrate . my intention in the place excepted against being cleered , i shall now tender my thoughts to these two things : 1 the distinct consideration of the acts of the will of god , before , and after the satisfaction of christ : as also before , and after our believing towards us , as unto justification . 2 the distinct estate of the sinner upon that consideration : with what is the right to the fruits of the death of christ which the elect of god have before believing . cap. vi . of the acts of gods will towards sinners , antecedent and consequent to the satisfaction of christ : of grotius judgment herein . the distinct consideration of the acts of gods will , in reference to the satisfaction of christ , and our believing , ( according to the former proposal ) is the first thing to be considered . grotius , who with many ( and in an especial manner with mr baxter ) is of very great account , ( and that in theologie ) distinguisheth ( as himself calls them with a school term ) 3 moments , or instances of the divine will . a 1 before the death of christ , either actually accomplished , or in the purpose , and fore-knowledge of god ; in this instant ( he saith ) god is angry with the sinner , but so , as that he is not averse from all wayes of laying down his anger . b 2 upon the death of christ , or that being suppos'd , wherein god not only purposeth , but also promiseth to lay aside his anger . c 3 when a man by true faith believeth in christ , and christ according to the tenure of the covenant commendeth him to god : here now god layes aside his anger , and receiveth man into favour . thus far he . amongst all the attempts of distinguishing the acts of gods will in reference unto christ , and sinners , what ever i considered , i never found any more slight atheological , and discrepant from the truth , then this of grotius . d to measure the almighty by the standard of a man , and to frame in the mind a mutable idol , instead of the eternal , unchangeable god , is a thing that the fleshly reasonings of dark understandings are prone unto . feigns the lord in one instant angry , afterwards promising to cease to be so , then in another instant laying down his anger , and taking up a contrary affection , and you seem to me , to do no less . what it may be esteemed in law , which was that authors faculty , i know not : but suppose in divinity , that ( notwithstanding the manifold attempts of some {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in most heads of religion ) e the ascribing unto the most holy , things alien , and opposite unto his glorious nature , is by common consent , accounted no less then f blasphemy : whither this be here don , or no , may easily appear . i hope then without the offence of any , i may be allowed to call those dictates of grotius to the rule , and measure of truth . 1 before the fore-sight of the death of christ ( saith he ) god is angry with sinners , but not wholly averse from all wayes of laying aside that anger . answ. 1 that god should be conceived angry after the manner of men , or with any such kind of passion , is grosse anthropomorphisme ; as bad , if not worse , then the assigning of him a bodily shape . g the anger of god is a pure act of his will , whereby he will effect ▪ and inflict the effects of anger . now what is before the fore-sight of the death of christ , is certainly from eternity . gods anger must respect either the purpose of god , or the effects of it . the latter it cannot be , for they are undoubtedly all temporal . it must be then his purpose from eternity to inflict punishment , that is the effect of anger . this then is the first thing in the business of redemption assigned by grotius , unto the lord . viz. he purposed from eternity , to inflict punishment on sinners : and on what sinners ? even those , for whom he gives christ to die , and afterwards receives into favour , as he expresseth himself . behold here a mystery of vorstian theology : god changing his eternal purposes . h this arminius at first could not down withal , inferring from hence , that the will of god differ'd not from his essence , that every act thereof , is , 1 most simple : 2 infinite : 3 eternal : 4 immutable : 5 holy . reason it self would fain speak in this cause , but that the scriptures do so abound , many places are noted in the margin . ja. 1. 17. 2 tim. 2. 19. ps. 33. 9 , 10 , 11. acts. 15. 18. &c. may be added . a mutable god , is of the dunghil . 2 that the death of christ is not compriz'd in the first consideration of gods mind , and act of his will towards sinners to be saved , is assumed gratis . 3 he is not ( saith he ) averse from all wayes of laying down this anger . this schem grotius placeth ( as is evident ) in god , as the foundation , and bottom of sending christ for our redemption . this he immediatly subjoyns without the least intimation of any further inclination in god towards sinners , for whom he gives his son . but , 1 this is a meer negation of inflicting anger for the present : or a suspension of that affection from working according to its qualitie ; which how it can be ascribed to the pure and active i will of god , i know not . yea , it is above disproved . 2 such a kind of frame , as it is injurious to god , so to be held out as the fountain of his sending christ to die for us , is ( i am perswaded ) an abhorrency to christians . and , 3 whether this answer that , which the scripture holds out , as the most intense distinguishing love . joh. 3. 16. rom. 5. 8. chap. 8. 32. 1 joh. 4. 9 , 10. is easily discernable . a natural velleity to the good of the creature , is the thing here couched , but was never proved . in the second instance , god ( saith he ) the death of christ being suppos'd , not only determineth , but also promiseth to lay aside his anger . 1 what terms can be invented to hold out more expresly a change , and alteration in the unchangable god , then these here used , i know not . 2 that the will or mind of god , is altered from one respect towards us , to another , by the consideration of the death of christ , is a low , carnal conception . the will of god is not moved by any thing without it self . k alterations are in the things altered , not in the will of god concerning them . 3 to make this the whole effect of the death of christ , ( that god should determine , and promise to lay aside his wrath ) is l no scripture discovery , either as to name , or thing . 4 the purposes of god , which are all eternal , and the promises of god , which are all made in time , are very inconveniently ranged in the same series . 5 that by the death of christ , attonement is made , everlasting redemption purchased , that god is reconciled , a right unto freedom obtained , for those for whom he died , shall be afterwards declared . 6 if god doth only purpose , and promise to lay aside his anger upon the death of christ , but doth it not until our actual believing ; then , 1 our faith is the proper procuring cause of reconciliation ; the death of christ , but a requisite antecedent , which is not the scripture phrase . rom. 5. 10. 2 cor. 5. 18. eph. 2. 16. col. 1. 20 , 21. dan. 9. 24. heb. 2. 17. eph. 1. 7. heb. 9. 12. 2 how comes the sinner by faith , if it is the gift of god ? it must be an issue of anger , and enmity , for that schem only , is actually ascribed to him , before our enjoyment of it ; strange ! that god should be so far reconciled , as to give us faith , that we may be reconciled to him , that thereupon he may be reconciled to us . 3 for the third instance , of gods receiving the sinner into love , and favour upon his beleeving , quite laying aside his anger . i answer : to wave the anthropomorphisme , wherwith this assertion is tainted as the former : if by receiving into favour , he intend absolute , compleat pactional justification , being an act of favour , quitting the sinner from the guilt of sin , charged by the accusation of the law , terminated on the conscience of a sinner : i confess it , in order of nature , to follow our beleiving . i might consider further the attempts of others for the right sttating of this business , but it would draw me beyond my intention . his failings herein , who is so often mentioned , and so much used , by him , who gives occasion to this rescript , i could not but remark . what are my own thoughts and apprehensions of the whole , i shall in the next place briefly impart . now to make way hereunto , some things i must suppose : which though some of them otherwhere controverted , yet not at all in reference to the present business : and they are these . 1 that christ died only for the elect : or god gave his son to die only for those , whom he chuseth to life , and salvation for the praise of his glorious grace . this is granted by mr baxter , where he affirms , that christ bare not punishment for them , who must bear punishment themselves in eternal fire . thes. 33. p. 162. and again , christ died not for final vnbelief . thes. 32. p. 159. therefore not for them who are finally unbelievers , as all non-elected are , and shall be . for what sinners he died , he died for all their sins , rom. 5. 6 , 7 , 8. 2 cor. 5. 21. 1 joh. 1. 7. if any shall say , that as he died not for the final unbelief of others , so not for the final unbelief of the elect , and so not for final unbelief at all . i answer , first , if by final unbelief , you mean that which is actually so , christ satisfied not for it . his satisfaction cannot be extended to those things , whose existence is prevented by his merit . the omission of this in the consideration of the death christ , lies at the bottom of many mistakes . merit , and satisfaction , are of equal extent as to their objects : both also tend to the same end , but in sundry respects . secondly , if by final vnbelief , you understand that which would be so , notwithstanding all means , and remedies , were it not for the death of christ , so he did satisfie for it . it's existens being prevented by his merit . so then , if christ died not for final unbelief , he died not for the finally unbeleeving : though the satisfaction of his death hath not paid for it , the merit of his death would remove it . thirdly , i suppose , that the means , as well as the ends , grace , as glory , are the purchase , and procurement of jesus christ : see this proved in my treatise of redemption . lib. 3. cap. 4. &c. fourthly , that god is absolutely immutable , & unchangable in all his attributes : neither doth his will admit of any alteration . this proved above . fifthly , that the will of god is not moved properly by any external cause whatsoever , unto any of its acts , whether imminent , or transient . for , 1 m by a moving cause , we understand a cause morally efficient ; and if any thing were so properly in respect of any act of gods will , then the act ( which is the will of god acting ) must in some respect , ( viz. as it is an effect ) be less worthy , and inferiour to the cause ; for so is every effect , in respect of it's cause . and , 2 every effect produced , proceedeth from a passive possibility unto the effect , which can no way be assigned unto god , besides it must be temporarie ; for nothing that is eternal , can have dependance upon that , whose rise is in time : and such are all things external to the will of god , even the merit of christ himself . 3 i cannot imagine how there can be any other cause , why god willeth any thing , then why he not willeth , or willeth not other things , which for any to assign , will be found difficult : mat. 11. 25. chap. 20. 15. so then when god willeth one thing for another , as our salvation for the death of christ , the one is the cause of the other ; neither moveth the will of god . hence , sixthly , all alterations are in the things , concerning which the acts of the will of god are , none in the will of god its self . these things being premised , what was before proposed , i shall now in order make out ; beginning with the eternal acts of the will of god towards us , antecedent to all , or any consideration of the death of christ . cap. vii . in particular of the will of god towards them for whom christ died , and their state , and condition as considered antecedanous to the death of christ , and all efficiency thereof . first then , the habitude of god towards man , antecedent to all fore-sight of the death of christ , is an act of supream soveraignty , and dominion , appointing them , by means suited to the manifestation of his glorious properties , according to his infinitely wise , and free disposal , to eternal life , and salvation , for the praise of his glorious grace . that this salvation was never but one , or of one kind , consisting in the same kind of happiness , in reference unto gods appointment , needs not much proving . to think that god appointed one kind of condition for man if he had continued in innocency , and another upon his recovery from the fall ; is to think , that his praescience is but conjectural , and his will alterable . in this instant then , we suppose no kind of affection in god , properly so called : no changable resolution , no inclinableness , and propensity of nature , to the good of the creature in general , no frame of being angry , with only a not-averseness to the laying down of his anger , &c. all which , and the like are derogatory to the infinite perfection of god . nor yet any act of pitying , and pardoning mercy , much less any quiting , or cleering of sinners , whereby they should be justified from eternity ; the permission of sin it self in the purpose of it , being not presuppos'd , but included in this habitude of gods will towards man , to make it compleat . neither any absolute intention of doing good unto man , without respect unto christ , and his merits , they refering to the good to be done , not to his appointment ; for by them is this purpose of his to be accomplished . nor lastly , doth it contain any actual relaxation , suspension , or abrogation of that law and it 's penalties , by which it is his will the creature shall be regulated , in reference to the persons concerning whom this act of his will is : they standing indeed , in that relation thereunto , as in the season of their existence , their several conditions expose them to , by vertue of the first constitution of that law . but it is such an act of his will , as in the scripture is termed {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , acts 2. 23. rom. 8. 29. 1 pet. 1. 20. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , rom. 8. 28. 9. 11. eph. 3. 11. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , mat. 11. 26. eph. 1. 5. 2 thess. 1. 11. luke 12. 32. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , eph. 1. 11. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 2 tim. 2 19. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , eph. 1. 5. 11. rom. 8. 29. ordination , or appointment unto life , act. 13. 48. 1 thess. 5. 5. 9. all which , and divers other expressions , point at the same thing . divines commonly in one word call it his decree of election , and sometimes according to scripture , election it self , eph. 1. 4. neither doth the word hold out any habitude of god towards man . antecedaneous to all efficiency of the death of christ , but only this : i speak of them only in this whole discourse for whom he died . that this is an act of sovereignty , or supream dominion , and not of mercy ( properly so called ) hath been by others abundantly proved . and this i place as the causa {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of the satisfaction of christ , and the whole dispensation of making out love unto us , through various acts of mercy . this in the scripture is called the love of god . rom. 9. 13. and is set out as the most intense love , that ever he beareth to any of his creatures : joh. 3. 16. rom. 5. 8. 1 joh. 4. 9. being indeed as properly love , as love can be assigned unto god . his love is but an act of his will , whereby , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . and in respect of effects , ( in which respect , chiefly affections are ascribed unto god ) it hath the most eminent possible . now this being discriminating , can no way be reconciled with the common affection before disprov'd . for the order , and series of the purposes of god , as most natural for our apprehension , and agreeable to his own infinite wisdome , tending to the compleating of this love , in all its issues , and fruits , as it is more curious ( perhaps ) in the framing , then necessary to be known , so certainly , it would be too long and intricate a work for me to discuss at present , in reference to this intendment . only in general , this must be granted , that all the thoughts of god , concerning the way of accomplishing this act of his will , must be subordinate hereunto , as comprizing the end , and co-ordinate among themselves , as being concerning the means . in particular , the constitution , or appointment of the covenant of free-grace , for the recovery , and bringing home unto god of fallen man , hath immediate dependance thereon , i mean in that way of dependance , which their order gives unto them . i cannot assent to what mr baxter hath asserted in this matter ; thess. 14. expl. p. 90. the satisfaction of christ ( saith he ) to the law , goes before the new covenant , though not in regard of its payment ( which was in the fulness of time ) yet in undertaking , acceptance , and efficacy ; there could be no treating on new terms , until the old obligation was satisfied , and suspended . had he attempted the proof of this assertion , perhaps he would have found it a more difficult undertaking , then barely to affirme it . some few reasons to the contrary , that present themselves , i shall briefly set down . 1 christ himself with his whole satisfaction , and merit , is included in the covenant : therefore his satisfaction is not antecedent to the covenant . the first appeareth , in that all promises of pardoning mercy are in , and of this new covenant . heb. 8. 10. 12. but now , in them , as the foundation of that mercy , is christ himself with his satisfaction comprised , gen. 3. 15. esa. 9. 6 , 7. 2 he , who in all that he is , as made unto us , was the mediator of the new covanant , and whose merit , and satisfaction in all that they are , are appointed for the procuring the mercies of the new covenant , his satisfaction is not antecedent to the covenant , heb. 7. 22. chap. 8. 6. &c. 3 the constitution of the new covenant , as it is in the purpose of god , is the rise , and fountain of giving christ with his satisfaction for us . it is in the purpose of god to save us through faith by pardoning mercy : in the pursute of that design , and for the praise of that glorious grace , is christ given . joh. 3. 16. rom. 8. 32. or thus : 4 if the designation of that way of life , and salvation , which is administred by the gospel , be antecedent to the satisfaction of christ , then the satisfaction of christ is not antecedent to the new covenant : for nothing can be before , and after the same thing : understand the designation of the way of life , and the satisfaction of christ , in the same order of decree , or execution . now the supposal is manifest : the satisfaction of christ being appointed as the means of accomplishing that way of life . if mr baxter intendeth those latter words ( there could be no treating on new terms , before the old obligation was satisfied , or suspended ) as a proof of his former assertion , he will fail in his intendment , as i supose . for , 1 treating on new terms , denoteth either consilium in eundi foederis , or exequendi : if the first , it is nothing but the purpose of god to save his elect by pardoning mercy , for the praise of his glorious grace : this is wholly antecedent to any efficiency of the death , and satisfaction of christ , as being of meer , and absolute grace , jer. 31. 3. hab. 8. 7 , 8. if the latter be intended , or the actual taking of sinners into covenant , by working an acceptance of it upon their spirits , and obedience to the condition of it , in their hearts , then though the satisfaction of christ be antecedent here unto , yet it is not thence , antecedent to the new covenant : for the new covenant , and taking into covenant , are distinct . this then being assigned unto god after our manner of apprehension , the next enquiry is into the state , and condition of those persons , who are the peculiar object of the act of gods will before described , in reference thereunto , antecedaneous to all consideration of the death of christ , and all efficacy thereof . the scripture speaking of them in this condition , saith , that they are beloved : rom. 9. 13. rom. 11. 28. elected : eph. 14. ordained unto eternal life : acts 13. 48. 2 thess. 2 13. whether only the eternal actings of the will of god towards them , or also their own change , either actual in respect of real state , and condition ; or relative in reference to the purpose of god , is not certainly evident . hereunto then , i propose these two things : 1 by the eternal love , purpose , and act of gods will towards them that shall be saved , ( who are so from thence ) they are not actually changed from that condition ▪ which is common to them , with all the sons of men after the fall . 2 by vertue of that love alone , they have not so much as personal right unto any of those things which are the proper effects of that love , and which it produceth in due season , beseemingly to the wisdome , and justice of god . either of these assertions shall be briefly proved . for the first , it is manifest : 1 from that act of gods will , which to this love is contradistinct : what change is wrought in the loved , or elected , by the purpose of god according to election ; an answerable change must be wrought in the hated , and appointed to condemnation , by the decree of reprobation : now that this should really alter the condition of men , and actually dispose them under the consequences of that purpose , cannot be granted . 2 anallogie from other eternal purposes of god , gives a demonstration hereof . the eternal purposes of the divine will , for the creation of the world out of nothing ; left that nothing , as very nothing as ever , until an act of almighty power gave ( in the beginning ) existence , and being to the things , that are seen . things have their certain fructurition , not instant actual existence from the eternal purposes of god , concerning them . 3 the scripture plainly placeth all men in the same state and condition before conversion , and reconciliation . we have proved , that jews , and gentiles are all under sin , rom. 3. 9 , 10. so every mouth is stopped , and all the world is become guilty before god . verse 19. all being by nature , children of wrath : eph. 2. 3. the condition of all in vnregeneracy , is really one , and the same . those who think it is a mistaken apprehension in the elect to think so , are certainly too much mistaken in that apprehension . he that believeth not the son , the wrath of god abideth on him , joh. 3. 36. if the mis-apprehension be , as as they say it is , unbelief , it leaves them , in whom it is , under the wrath of god . he that would see this further cleered , and confirmed , may consult my treatise of redemption , lib. 3. cap. 8. where it is purposely , and expresly handled at large . hence mr baxter may have some directions how to dispose of that censure concerning me , which yet he is pleased to say , that he suspendeth , page 158. viz. that i should affirm justification to be nothing but the manifestation of eternal love , which i have more , then in one place , or two , expresly opposed . that any one should but here , and there consult a few lines , or leaves of my treatise , i no way blame : in such things we all use our liberty : but that upon so sleight a view , as cannot possibly represent the frame , structure , and coherence of my judgment in any particular , to undertake a confutation , and censure of it , cannot well be done without some regreet to candid ingenuity . for the second assertion laid down , which goeth somthing farther , then the former , it is easily deduced from the same principles therewithal : i shall therefore adde only one argument for the confirmation thereof . god having appointed that his eternal love in the fruits thereof , should be no otherwayes communicated but only in , and by christ , all right thereunto , must of necessity be of his procurement , and purchasing . yea , the end of the mediation of the lord jesus , is , to give right , title , and possession in their several order , and seasons unto , and in all the fruits , issues , and tendency's of that love , unto them whose mediator he is appointed to be . thus far then , all is seated in the bosome of the almighty . all differencing acts of grace flowing from hence , being to be made out as seems good unto him in his infinite wise sovereignty ; from whence alone is the disposal of all these things , as to that order which may most conduce to his glory : and this also writes vanity upon the objection ( insisted on by mr baxter , page 157. ) that when we have a right , we must presently have a possession : all these things being to be moderated according to his free sovereign disposal . and this concerneth the first instant proposed . cap. viii . of the will of god in reference to them for whom christ died immediately upon the consideration of his death ; and their state , and condition before actual believing in relation thereunto . the second instant proposed to be considered , is , in the immediate issue of the death of christ , as purposed , and accomplished . purpose , and accomplishment are indeed different ; but their effects in respect of god , are the same . in reference to us also ▪ the death of christ hath the same efficacy as promised , and as performed . what acts the scripture ascribes unto god , antecedent unto any consideration of the death of christ ( or at least such as are absolutely free , and of sovereignty , without any influence of causality from thence ) we saw before : ( for as for the order of gods decrees compared among themselves , i will not with any one contend ) here we enquire what it holdeth out of him , that being in all its efficacy supposed . and we affirme , 1 that the will of god is not moved to any thing thereby , nor changed into any other respect towards those for whom christ died , then what it had before ; this was formerly proved , and must again be touched on . but , 2 the death of christ purposed , and accounted effectual ( as before ) god can agreeable to his infinite justice , wisdome , truth , and appointment , make out unto sinners for whom christ died , or was to die , all those good things , which he before purposed , and willed by such means to them : those things being purchased , and procured , and all hinderances of bestowing them , being removed , by that satisfaction , and merit , which by free compact , he agreed , and consented should be in that death of christ . 3 that as the making out of all spiritual blessings , first purposed by the father , then purchased by the son , that they might be bestowed condecently to divine justice ; god hath reserved it to his own sovereign disposal . that it be done , so that they for whom this whole dispensation is appointed , may really enjoy the fruits of it , is all , that necessarily is included , either in the purpose , or purchase . hence it is that the discharge of the debtor , doth not immediately follow the payment of the debt by christ , not because that payment is refusable ; but because in that very covenant , and compact , from whence it is that the death of christ , is a payment ; god reserveth to himself this right , and liberty , to discharge the debtor , when , and how he pleaseth . i mean as to times and seasons ; for otherwise , the means of actual freedom , is procured by that payment , though not considered meerly as a payment , which denotes only satisfaction , but as it had adjoyned merit also . therefore that principle much used , and rested on by mr baxter in the business of satisfaction , to obviate this very difficulty , of a not immediate discharge , if christ paid the debt , viz. that the satisfaction of christ is a refusable payment ; which he presseth page 149 , 150. is neither true in it self , nor accommodate to this difficulty ▪ 1 not true : for , the suffering of christ may be considered , either , 1 , absolutely , as in it self , abstracting from the consideration of any covenant , or compact thereabout ; and so it cannot be said to be a refusable payment : not because not refusable , but because no payment . that any thing should have any such reference unto god as a payment , or satisfaction , whether refusable or otherwise , is not from its self , and its own nature , but from the constitution of god alone . between god , and the creature there is no equality , not so much as of proportion . christ in respect of his humane nature , though united to the deity , is a creature , and so could not absolutly satisfie , or merit any thing at the hand of god : i mean with that kind of merit , which ariseth from an absolute proportion of things . this merit , can be found only among creatures : and the advancement of christs humanity takes it not out of that number . neither in this sense can any satisfaction be made to god for sin . the sinners own undergoing the penalty neither is satisfaction in the sense whereof we speak , neither can it properly be said to be so at all ; no more then a thing to be done , which is endlessly in doing . 2 it may be considered with reference unto gods constitution , and determinatiou , predestmating christ unto that work , and appointing the work by him to be accomplished , to be satisfactory , equaling ( by that constitution ) the end , and the means . and thus the satisfaction of christ in the justice of god was not refusable ; the wisdom , truth , justice , and suitable purpose of god , being engaged to the contrary . 2 , this distinction is not accommodate to this difficulty ; the sole reason thereof being what was held out . before , of the interest of gods sovereign right to the bestowing of purposed , purchased , promised blessings , as to times , and seasons , according to the free councel of his own will . 3 , hence then it is , that god in the scripture upon the death of christ is said to be reconciled , to be returned unto peace with them for whom he so died , the enmity being slain , and peace actually made , ephes. 2. 14 , 15 , 16. collos. 1. 20. because he now will , and may , suitablely to his justice ▪ wisdome , and appointment , make out unto them ? for whom the atonement was made , all fruits of love , peace , and amity . heb. 2. 17. rom. 5. 10 , 11. 2 cor. 5. 19. the objection unto this , how then can god deny us the present possession of heaven ; used by mr baxter , page 157. is not of any force , the whole disposal of these things , being left to his own pleasure . and this is the scheme , which upon the death of christ , we assigne unto god : he is atoned , appeased , actually reconciled , at peace with those for whom christ died , and in due time for his sake will bestow upon them all the fruits , and issues of love , and renewed friendship . this possibly may give some light into the immediate effect of the death of christ ; which though i shall not purposely now handle , yet mr baxter with much diligence having employed himself in the investigation thereof , i shall turn aside a little to consider his assertions , in this particular . cap. ix . a degression concerning the immediate effect of the death of christ . it is one of the greatest and noblest questions in our controverted divinity , what are the immediate effects of christs death ? he that can rightly answer this , is a divine indeed ; and by help of this , may expedite most other controversies about redemption , and justification . in a word ; the effects of redemption undertaken , could not be upon a subject not yet existent , and so no subject , though it might be for them . none but adam and eve were then existent : yet as soon as we do exist , we receive benefit from it . the suspending of the rigorous execution of the sentence of the law , is the most observable immediate effect of the death of christ ; which suspension is some kind of deliverance from it . thus far mr baxter . thess. 9. explicat . pag. 67. there are scarce more lines , then mistakes in this discourse : some of them may be touched on . 1 effects are to be considered with respect to their causes . causes are real , or moral . real , or physical causes , produce their effects immediately , either immediatione suppositi , or virtutis : unto them the subject must be existent . i speak not of creating power , where the act produceth its object . moral causes do never immediately acting their own effects , nor have any immediate influence into them : there is between such causes , and their effects , the intervention of some 3d thing , previous to them both , viz. proportion , constitution , law , covenant , which takes in the cause , and lets out the effect : and this for all circumstances of where , how , when , suitable to the limitations in them expressed , or implyed : with the nature of the things themselves . the death of christ is a moral cause , in respect of all its effects : whether those subjects on which it is to have its effects , be existent , or not existent , at the time of its performance , is nothing at all considerable : if it wrought physically , and efficiently , the existence of the subjects on which it were to work , were requisite . it is altogether in vain to enquire of the immediate effects of christs death upon an existent subject : by the way : that adam and eve only were existent , when christ undertook the work of redemption , to me is not cleer : no , nor yet the following assertion , that as soon as we do exist , we receive benefit by it : taking benefit , for a benefit actually collated ( as mr baxter doth ) not for a right to a benefit , or the purpose of bestowing one , which will operate in its due time : this is easily affirmed ; and therefore eadem facilitate is denyed . i have no fancy to strive to carry the bell , and to be accounted a divine indeed , by attempting at this time , a right stating of , and answer to this question proposed : i am not altogether ignorant of the endeavour of others , even as to this particular , and have formerly spoken somthing that way my self . mr baxter seems here to understand by this question , ( viz. what is the immediate effect of the death of christ ) what is the first benefit , which from the death of christ , accreweth unto them for whom he died : not what is the first thing , that every particular person is actually in his own person , in his own time made partaker of : but a benefit generally established , and in being , upon the designment of the work of redemption , which every one for whom christ died hath a share of : and of this he positively affirms , that the suspending of the rigorous execution of the sentence of the law , is the most observable , immediate effect of the death of christ : and so deserves the title of a divine indeed . now truly ( though not to contend for the bell with mr baxter , whereof i confess my self utterly unworthy , and willingly for many commendable parts ascribe it unto him ) i cannot close with him , nor assent unto that assertion : very gladly would i see mr baxters arguments for this ; but those , ( as in most other controverted things in this book ) he is pleased to conceal : and therefore though it might suffice me , to give in my dissent , and so wait for further proof ; yet that it may be apparent , that i do not deny this meerly because its said , not proved , ( which in things not cleer in themselves is a provocation so to do ) i shall oppose one or two argvments unto it . all the effects of the death of christ are peculiar only to the elect , to some : the suspension of the rigorous execution of the law , is not so . ergo . the minor is apparent : the major proved by all the arguments against vniversal redemption used in my former treatise . 2 all the effects of the death of christ are spiritual , distinguishing , and saving , to the praise of gods free grace . the suspending of the vigorous execution of the law , is not so . ergo , the assumption is manifest : 't is only a not immediate casting into hell , which is not a spiritual distinguishing mercy : but in respect to many , tends to the manifestation of gods justice . rom. 9. 22. the proposition is evident . the promises made unto christ upon his undertaking this work , doubtless do hold out all that he effected by his death . of what nature they are , and what is the main tendance of them i have elsewhere discovered , from the first to the last , they are restrained to distinguishing mercies : see isa. 49. 6 , 7 , 8 , 9 , 10. chap. 53. 10 , 11 , 12. isa. 61. 1 , 2. and no less is positively affirmed , eph. 1. 4. rev. 1. 5 , 6. if mr baxter say , that his meaning in this is , that if christ had not undertaken the work of redemption , and satisfaction , then the law must have had rigorous execution upon all , and therefore this being suspended upon his undertaking of it , is the first fruit of the death of christ . notwithstanding this , yet that suspension ( which in respect of the different persons towards whom it is actually exercised , hath different ends ) is not a fruit , nor effect of the death of christ , but a free issue , of the same eternally wise providence , sovereignty , and grace , as the death of christ himself is : if then by the rigorous execution of the law , you intend the immediate execution of the law in all its rigour , and punishments , this if it had been effected , could in your own judgment have reached adam , and eve , and no more ; and would have so reached them , as to cut off the generation of mankind in that root : if so , and this be the fruit of christs death , why do you not reckon the procreation of humane race , among those fruits also ? for had it not been for this suspension , that also had failed : which is as good a causative connection , as that between the death of christ , and this suspension : had not he undertaken the work of redemption , it had not been . if by a rigorous execution , you intend the penalty of the law , inflicted in that way , which hath pleased the will of the law-giver by several parts , and degrees , from conception through birth , life , death , to eternity ; the curse of it being wholly incumbent in respect of desert , and making out it self , according to gods appointment , then the suspension thereof is not the immediate effect of the death of christ ; which ( opposing the first arguments to the former acceptation ) i further prove : if those for whom christ died do lie under this rigorous execution of the law , that is the curse of it , until some other effect of christs death be wrought upon them , then that is not the first effect of the death of christ : but that supposal is true : joh. 3. 36. ephes. 2. 3. therefore so also the inference . 2 in a word : take the suspending of the rigorous execution of the law , for the purpose of god , and his acting accordingly , not to leave his elect under the actual curse of it ; so it is no fruit of the death of christ , but an issue of the same grace ; from whence also the death of christ proceeds . take it for an actual freeing of their persons from the breach of it , and its curse , and so it differs not from justification , and is not the immediate effect of christs death in mr baxters judgment . take it for the not immediately executing of the law upon the first offence , and i can as well say , christ died because the law was suspended ; as you , that the law was suspended because christ died : had not either been , the other had not been . take it for the actual forbearance of god towards all the world , and so it falls under my two first arguments . take it thus , that god for the death of christ , will deal with all men upon a new law , freeing all from the guilt of the first broken law , and covenant : so it is non ens. if you mean by it gods entring into a new way of salvation with those for whom christ died : this on the part of god is antecedaneous to the consideration of the death of christ , and of the same free grace with it self . for the question it self ( as i said before ) i shall not here in terms take it up , the following discourse will give light into it : i have also spoken largely to it in another place ; and that distinctly . the sum is : i conceive that all the intermediate effects of the death of christ , tending to its ultimate procurement of the glory of god , are all in respect of his death immediate ; that is , with such an immediation as attends moral causes : now these concerning them for whom he died , as they are not immediatly bestowed on them ( the ultimate attingency of the cause , and the first rise of the effect , lying in an intervening compact ) so not simul , at once neither : though simul , and a like procured : the cause of this , being that relation , coherence , and causality , which the lord hath appointed between the several effects ( or rather parts of the same effect ) of the death of christ , in reference to the main , and ultimate end to be thereby attained : as at large i have discused : lib. 2. cap. 1. p. 52 , 53 , &c. in one word , the first effect of the death of christ in this sense , is the first fruit of election : for , for the procuring ▪ and purchasing of the fruits thereof , and them alone , did christ die . if i mistake not , mr baxter himself is not setled fully in this perswasion , that the suspension of the rigorous execution of the law , is the most immediate effect of the death of christ : for pag. 52. these words which he useth [ god the father doth accept the sufferings and merits of his son , as a full satisfaction to his violated law , and as a valuable consideration upon which he will wholly acquit and forgive the offendors themselves , and receive them again into favour , so that they will but receive his son upon the terms expressed in the gospel ] seems to place the ultimate efficacy of the death of christ in gods acceptation of it , as to our good , on the condition of faith , and obedience . which , first makes the suspension of the law to be so far from being the first effect of the death of christ : that the last reacheth not so far : and 2dly , the fond absurdity of this conditional acceptation i have before declared . neither am i clear to which of those assertions , that of page 92 , ( where he affirms , that some benefit by christ the condemned did receive ) is most accommodate : neither can i easily receive what is here asserted ; if by benefit you understand that which in respect of them is intentionally so . for , first , condemned persons , as condemned persons surely receive no benefit by christ , for they are condemned . secondly , the delay of the condemnation of reprobates , is no part of the purchase of christ : the scripture sayes , nor more , nor less of any such thing : but peculiarly assigns it to another cause . rom. 9. cap. x. of the merit of christ , and its immediate efficacy , what it effecteth in what it resteth , with the state of those for whom christ died in reference to his death , & of their right to the fruits of his death before beleeving . that they for whom christ died , have a right to the things which he purchased thereby , ( that is an actual right , for so men may have , to what they have not in actual possession ) is no singular conception of mineour divines freely express themselves to this purpose . even the commender , and publisher of grotius his book of satisfaction , learned vossius himself , affirmeth , that christ by his death purchased for us a double right : first , a right of escaping punishment , and then a right of obtaining the reward . by the way , i cannot close with his distinction in that place , of some things , that christ by his life , and death , purchased for us , and other , that he daily bestoweth : for the things he daily bestoweth , are of them , which by his death he purchased . my expressions then alone are not subject to the consequences charged on them , for asserting a right to life , and salvation in them for whom christ died , even before beleeving . yea , some have gone farther , and affirmed , that those for whom christ died , are in some manner restored into saving favour . not to mention some of them , to whose judgment mr baxter seems to accede , who assert vniversal justification , and restauration into grace upon the death of christ : but i lay no weight on these things . to cleer my thoughts in this particular , two things must necessarily be enquired into , and made out . 1 seeing the satisfaction , and merit of christ , do tend directly for the good of them for whom he died , and that there is a distance , and space of time , between that death , and their participation of the good things purchased therby , wherein lyeth , or in what resteth the efficacy of that his death , with the principle of the certain futurition , of the spiritual things so procured , which those for whom he died , shall assuredly in due time enjoy . 2 wherin lies the obligation unto death , hel , & wrath , which before beleeving the scripture affirms to be upon the elect , seeing christ hath actually purchased for them freedom from these things : and this , without more a-do , will be cleered in the former . 1 for the first then , upon the issue of the death of christ , something being supposed in god beyond his meer purpose , of which before , somethings being actually procured , and purchased by it , which yet they for whom they are so purchased , neither do , nor possibly can upon the purchase immediately possess , and enjoy : it is enquired , wherein resteth the efficacy of his death , which in due time causeth the making out of all those spiritual blessings , which by it are so procured . now this must be either in those for whom he died , or in himself as mediator , or in his father who sent him . 1 that it is not in them for whom he died , is apparent : upon the death of christ , in purpose , and promise , when first its efficacy took place . they were not : i mean actually existent : true ! they were potentially in the purpose of god : but will that make them a meet subject for the residence of this right , and merit whereof we speak ? as is the thing , such are all its affections , and adjuncts : but possible , if it be no more . this is something actual whereof we speak . 2 that it is not in christ as mediator , is no less evident . he that makes satisfaction , and he to whom it is made , he who meriteth any thing , and he at whose hands he meriteth it , must be distinguished . the second person under the notion of performing the work of mediation , receiveth not satisfaction . the power christ receiveth of the father , because he is the son of man , to give eternal life to those given him of his father , is of latter consideration to that we have in hand , being a result , and consequence thereof . 3 it must therefore be in the father , or god , as receiving satisfaction . of all the attributes of god where this may be placed ( to speak after the manner of men ) one of these four must needs be the proper seat of it : 1 his power . 2 his will . 3 his justice . 4 his truth . 1 , his power , and then it must be , not that god hath any addition of power , for that cannot be to him who is omnipotent ; but that a way is made for the exercise of his power , which before by somewhat from himself was shut up . and as some suppose it is no otherwise . that whereas the lord could not make out grace , and favour unto sinners because of his justice necessarily enclining him to their punishment , and destruction . now that justice being satisfied in christ , he can collate any spiritual blessings upon them , as he seeth good . but this i have disproved elsewhere , and manifested . 1 that the foundation of this apprehension , ( being an impossibility in god to forgive sin , without satisfaction , because of the contrariety of it to the properties of his nature ) is a groundless assertion . and , 2 the foundation of god , in sending his son to die for his elect is oppugned hereby . and it , 3 is destructive to all the proper fruits , and effects of the death of christ , &c. lib. 2. cap. 2. 2 , in the will of god , it seems that the merit and fruits of the death of christ , whereof we treat seem better to be treasured : and from hence it is , that he can will , or willeth to us the good things purchased by it . but , 1 that the will of god should by the death of christ be changed into any other habitude then what it was in before , was before disproved . 2 that now god can will good things to us , holds out the enlargement of his power as to the acting thereof , mentioned above , rather then any thing properly belonging to the will of god . 3 gods willing good things to us , it cannot consist in : his willing of a thing is operative of it : it is his efficacious energetical will whereof we speak . when he actually willeth grace , we have grace : and when he willeth glory , we have glory : but that concerning which we speak , is antecedent to the actual making out of grace , and glory to us , being the procuring cause of them ; though not of that act of the will of god , whereby they are bestowed . his justice , and truth only remain . for justice , that which is commutative properly , with one consent is removed from god . who hath given first unto him , and it shall be rendered unto him again . neither is distributive justice to be supposed in him , antecedent to some free engagement of his own . where no obligation is , there cannot be so much as distributive justice properly . all obligation from god to the creature , is from his own free engagement : otherwise he stands in no relation to it , but of absolute dominion , and sovereignty . all the justice of god then ( we consider not the universal rectitude of his nature , but ) in reference to the creature , is justitia regiminis . psal. 33. 4 , 5. 1 joh. 1. 5. and therefore must suppose some free constitution of his will . this then rightly considered , do i affirm to be affected with the merit of christ : there i place the procuring efficacy thereof , whence it is , that all the fruits of it are made out unto us . but this in due order . the first thing of immediate concernment hereunto , is the covenant of the father with the son : the free engagement of god , to do such and such things for christ , upon the performance of such other things to him appointed . this is the foundation of the merit of christ as was before declared . hence is distributive justice ascribed to god , as to this thing . it is righteous with him being engaged by his own free purpose and promise , to make out those things , which he appointed to be the fruit and procurement of the death of christ . and from thence it is , that all the things purchased by the death of christ , become due to those for whom he died : even from the equity attending this justice of god . herein also his truth hath a share : by his truth , i understand his fidelity and veracity in the performance of all his engagements . this immediately attends every obligation that by any free act of his will , god is pleased in his wisdom to put upon himself : and is naturally under consideration before that distributive justice whereby he is inclined to the performance it self of them . this then is that i say ; god by free purpose and compact , making way for the merit of christ , which absolutely could be none , is obliged from the veracity and justice , which attends all his engagements , to make out as in his infinite wisdom shall seem meet ; all those things which he hath set , appointed , and proposed as the fruit and purchase of his death , unto all them for whom he died . and in this , rests the merit of christ . here two things may be observed ; 1 what we ascribe to the merit of christ : viz. the accomplishment of that condition , which god required to make way , that the obligation which he had freely put upon himself , might be in actual force . and so much , ( how rightly , i leave to himself to consider ) doth mr baxter assign to our own works : thes. 26. p. 140. 2 the mistake of those who wind up the merit of christ , as affecting god ( if i may so speak ) unto a conditional engagement , viz. that we shall be made partakers of the fruits of it , upon such and such conditions , to be by us fulfilled . for , 1 all such conditions ( if spiritual blessings ) are part of the purchase of the death of christ : and if not , are no way fit to be conditions of such an attainment . 2 it cannot be made apparent how any such conditional stipulation can be ascribed unto god . that god should engage upon the death of christ , to make out grace and glory , liberty and beauty , unto those for whom he died , upon condition they do so , or so . 1 leaves no proper place for the merit of christ . 2 is very improperly ascribed unto god . lawyers tell us , that all stipulations about things future , are either sub conditione , or sub termino . stipulations or engagements upon condition . that are properly so , do suppose him that makes the engagement to be altogether uncertain of the event thereof . stipulations sub termino , are absolute to make out the things engaged about , at such a season . upon the very instant of such a stipulation as this , an obligation follows as to the thing , though no action be allowed to him to whom it is made , until the term and time appointed be come . in those stipulations that are under condition , no obligation ariseth at all from them , it being wholly uncertain whether the condition will be fulfilled or no . only in two cases doth such an engagement bring on an immediate obligation . 1 if the condition required be in things necessary and unalterable : as if cajus should engage himself into tilius to give him an 100. l. for his house on the morrow if the sun shine : here ariseth an immediate obligation ▪ and it is the same as if it had been conceived only sub termino , without condition at all . 2 if by any means , he that makes the stipulation , knows infallibly , that the condition will be fulfilled , though he to whom it is made , knows it not . in this respect also , the stipulation sub conditione , introduceth an immediate obligation , and in that regard , is co-incident with that which is only sub termino . wheither an engagement upon condition properly , without the former respects , that is a stipulation to an event dubious and uncertain , can be ascribed unto god , is easie to determine . to assert it , oppugnes the whole nature of the deity , and over-throws the properties thereof , immediatly and directly . all other stipulations under condition are co-incident ( as i said before ) with that which is sub termino only , from whence ariseth an immediate obligation for the performance of the thing stipulated about ; though there be not an immediate action granted him unto whom it is made . surely they are wide , ( if not very wild ) who affirm , that all the stipulations on the part of god upon the death of christ are upon a condition , which himself knows to be impossible for them to perform to whom they are made , which amongst wise men are alwayes accounted nugatory and null . this being then so vain , i say that the merit of christ flowing from the free purpose and compact of god , resteth on his justice thence also arising , fixing thereon an obligation to make out all the fruits of it , unto them for whom he died , sub termino only ; whereby a present right is granted them thereunto , though they cannot plead for present enjoyment . cap. xi . more particularly of the state and right of them for whom christ died , before beleeving . the former assertions about the merit of christ , being in some measure cleered , we may hence have light into the state and condition of those for whom christ died in their several generations before beleeving . to make this the more fully appear , we must distinguish between their present state or possession , and their present right . their state is not changed , because all the procurements of the death of christ , are to be made out unto them by vertue of a stipulation sub termino , that term or season being not come . so that still in present actual state , i leave them as before , not justified , not sanctified , not entred into covenant . right also is twofold : 1 in re , as the father hath a right to his estate . and this jus in re , holds , though the estate be unjustly , or forcibly detained from him . 2 ad rem , so the son hath a right to the estate of his father , being to enjoy it at his death . the first right is presently actionable upon any detainment : the latter not so . the first , we do not ascribe to the elect in this condition , viz. that which is in re , and instantly actionable ; but that which is ad rem , and sub termino . this being that which i aimed at , and being by mr baxter opposed , i will further consider it , that it may appear whether any thing in this assertion be justly blamable . i said , that by the death of christ , we have actual right to the good things purchased by that death : that right which is not actual ( to speak a word to that term ) is not . the contradistinct affection hereunto , is potential . and this is totally destructive to the nature of a right . all right is actual , or not at all . to evince the main assertion ; i shall , 1 , shew the nature and quality of this right . 2 , the bottome or foundation of it ; and 3 , prove the thesis . 1 by right i understand , jus in general , now jus est , quod justum est : aug. in psal. 144. sub . fon. that is right , which it is just should be . and quiquid rectum est , justum est : a●sel . de verit . cap. 13. it is just , all that should be , which hath a rectitude in it self . farther ; what this justum is , aquinas tells you , 22. ae . q. 57. a. 1. c. justum est quod respondet secundum aliquam aequalitatem alteri . then a thing is just when it stands in some aequality unto those things whereunto it relates . and this aequality or adaequation of things is twofold . 1 that which ariseth from the nature of the things themselves : as an eye for an eye , a tooth for a tooth , &c. 2 that which ariseth from a proportion condescended unto , by condict , agreement , covenant , or common consent . dupliciter est aliquid adaequatum : uno modo ex natura ipsius rei : alio modo cum est commensuratum ex condicto sive ex commune placito : aqui. in the first sense , as to a right that should accrew unto the creatures in respect of god , from the commensuration of the things themselves , we shewed before that it cannot be . it must be from some grant , compact , covenant , or the like , from whence a right in reference to the faithfulnesse or righteousnesse of god , may arise . the right then whereof we speak , which they for whom christ died , have to the things which by his death are procured , consists in that equity , proportion , and equality , which upon the free compact , constitution , and consent of god the father , is , between the death of christ and their enjoyment of the fruits of that death . it is just and equal , that they should enjoy the fruits of his death in due time . neither is the right of any man , to any thing , any more , but such a frame and order of things , that it is just either from the nature of the things themselves , or from common consent and agreement , that he should enjoy that thing . this is the right whereof we speak : which in their sense the very socinians grant . christus jus quoddam ad obtinendam remissionem peccatorum & salutem ( morte sua ) nobis dedit . crellius , adu . groti . cap. 1. 2 : for the foundation of this right : seeing that before the consideration of the death of christ ( as was declared ) it is not , from thence it must needs be , nothing of any likelihood to be such a foundation being co-incident therewithal . now whereas in the death of christ two things are considered : 1 the satisfaction ; and 2dly the merit thereof ; it may be enquired after , under whether respect this right relates thereunto . 1 the satisfaction of christ tends in all that it is , to the honor and reparation of the justice of god . this then in its utmost extent and efficacy , cannot give ground to build such a right upon . the ultimate effect of satisfaction , may be accomplished , and yet not the least right to any good thing communicated to them for whom this satisfaction is made . the good things attending the death of christ may be referred unto two heads : the amotion of evil , and the collation of good . for the first , the amotion of evil , the taking that from us , that it may not grieve us , and subducting us from the power and presence thereof , it is immediatly aimed at by satisfaction . that the curse of the law be not executed , that the wrath to come be not powred out , is the utmost reach of the death of christ considered as satisfactory . yea in it self , as only such , it proceedeth not so far , as to give us a right to escape these things , but only presents that to the justice of god , whereby it may be preserved in all its glory , severity , and exact purity , though these things be not inflicted on us . this i say i conceive to be the utmost tendency of the death of christ as satisfactory . that condemnation cannot possibly de facto follow where such satisfaction hath been made , is immediatly from the equity of justice so repaired as above . for positive good things , in grace and glory by satisfaction alone , they are not at all respected . 2 , there is the merit of the death of christ , and that principally intendeth the glory of god in our enjoying those good things whereof it is the merit or desert . and this is the foundation of that right whereof we treat . what christ hath merited for us , it is just and equal we should have ; that is , we have right unto it : and this before beleeving . faith gives us actual possession as to some part , and a new pactional right , as to the whole ; but this right , or that equalling of things upon divine constitution ( jus est operatio illa qua sit aequalitas : pesant . in tom. 22. ae . q. 57. ) whereby it becomes just and right that we should obtain the things purchased by it , is from the merit of christ alone . what christ hath merited is so far granted , as that they for whom it is so merited have a right unto it . the sum then of what we have to prove , is , that the merit of the death of the lord jesus , hath according to the constitution of the father , so procured of him the good things aimed at , and intended therby , that it is just , right , and equal , that they for whom they are so procured , should certainly and infallibly enjoy them at the appointed season ; and therefore unto them they have an actual right even before beleeving ; faith it self being of the number of those things so procured . all which i prove as followeth ; 1 , the very terms before mentioned , enforce no less . if it be justum before their beleeving , that those for whom christ died , should enjoy the fruits of his death ; then have they even before beleeving , jus , or a right thereunto : for jus est quod justum est : that it is right and equal that they should enjoy those fruits is manifest . for. 1 : it was the engagement of the father to the son upon his undertaking to die for them , that they should so do . isa. 53. 10 , 11 , 12. 2 : in that undertaking , he accomplished all that was of him required . joh. 17. 4. 2 ; that which is merited and procured for any one , thereunto he for whom it is procured , certainly hath a right . that which is obtained for me is mine in actual right , though not perhaps in actual possession . the thing that is obtained , is granted by him of whom it is obtained , and that unto them for whom it is obtained . in some sense or other , that is a man's , which is procured for him . in saying it is procured for him , we say no less . if this then be not in respect of possession , it must be in respect of right . now all the fruits of the death of christ are obtained and procured by his merit for them , for whom he died . he obtains for them eternal redemption . heb. 9. 12. purchasing them with his own blood . act. 20. 28. heb. 2. 14. 1 pet. 1. 18. gal. 1. 4. rev. 14. 3 , 4. the very nature of merit described by the apostle , rom. 4. 4. infers no less . where merit intercedes , the effect is reckoned as of debt : that which is my due debt , i have a right unto . the fruits of the death of christ , are the issues of merit , ( bottomed on gods gracious acceptation ) and reckoned as of debt . he for whom a ransome is paid , hath a right unto his liberty by vertue of that payment . 3 : 2 pet. 1. 1. the saints are said to obtain precious faith through the reghteousness of god . it is a righteous thing with god , to give faith to them for whom christ died ; because thereby they have a right unto it : faith being amongst the most precious fruits of the death of christ , by vertue thereof , becometh their due for whom he died . 4 : the condition of persons under merit , and de-merit , in respect of good or evill is alike . the proportion of things requires it . now men under de-merit are under an obligation unto punishment : and it is a righteous thing with god , to recompence tribulation unto them : 2 thess. 1. 6. it being the judgement of god that they who do such things are worthy of death : rom. 1. 32. they then who are under merit , have also a right unto that whereof it is the merit . it is not of any force to say , that they are not under that merit , but only upon condition . for this is , 1 , false : 2 , with god this is all one as if there were no condition at the season and term appointed ; for the making out the fruit of that merit , as hath been declared . neither yet to object , that it is not their own merit , but of another which respects them : that other being their surety , doing that whereby he merited only on their behalf ; yea in their stead , they dying with him : though the same in them could not have been meritorious : they being at best , meer men ; and at worst , very sinful men . 5 : a compact or covenant being made of giving life and salvation upon the condition of obedience to certain persons , that condition being compleatly fulfilled as it was in the death of christ , claim being made of the promise , according to the tenure of the compact , and the persons presented for the enjoyment of it , surely those persons have an actual right unto it : that all this is so , see isa. 49. 2 , 3 , 4 , 5 , 6 , &c. psal. 2. 2. 4 , 5. isa. 53. 10 , 11 , 12. joh. 17. 3. & 2. 21. heb. 2. and so much for this also , concerning the issue of the death of christ , and the right of the elect to the fruits of it before beleeving . cap. xii . of the way whereby they actually attain and enjoy faith and grace , who have a right thereunto by the death of christ . the way and causes of bestowing faith on them , who are under the condition before described , is the next thing to be enquired after . what are the thoughts of god from eternity concerning those for whom christ was to die , with the state they are left in , in relation to those thoughts ; as also what is the will of god towards them , immediatly upon the consideration of the death of christ , with the right which to them accrews thereby , being considered , it remaineth ( i say ) that we declare the way and method whereby they obtain faith through the righteousness of god . and here we must lay down certain positions . as ; 1 , notwithstanding the right granted them for whom christ died , upon his death , to a better state and condition in due time , ( that is in the season , suiting the infinitly-wise-sovereignty of god ) yet as to their present condition in point of enjoyment , they are not actually differenced from others : their prayers are an abomination to the lord , prov. 28. 9. all things are to them unclean , tit. 1. 15. they are under the power of satan , eph. 2. 2. in bondage unto death , heb. 2. 14. obnoxious to the curse , and condemning power of the law in the conscience , gal. 3. 13. having sin reigning in them , rom. 6. 17. &c. 2 , what spiritual blessings soever are bestowed on any soul ( i mean peculiarly distinguishing mercies and graces ) they are all bestowed and collated for christs sake : that is , they are purchased by his merit , and procured by his intercession thereupon . that supernatural graces cannot be traduced from any natural faculty , or attained by the utmost endeavour of nature , howsoever affected with outward advantages , i now take for granted . these things i looked upon as the free-gifts of love : so the scripture , joh. 15. 5. 2 cor. 3. 5. eph. 2. 8. 1 cor. 4. 7. eph. 2. 10. mat. 11. 25 , 26. act. 16. 14. &c. now the dispensation of all these , as it is through christ , so they are for christ . on whomsoever they are bestowed it is for christs sake : for instance , peter and judas are unbeleevers . faith is given ( for faith is given ) to peter , not to judas . whence is this difference ? presupposing gods sovereign discriminating purpose , the immediate procuring cause of faith for peter , is the merit of christ . to us it is given on the behalf of christ to beleeve on him : phil. 1. 20. we are blessed with all spiritual blessings in him : eph. 1. 3. whatsoever is in the promise of the covenant is certainly of his procurement ; for therefore he is the surety , heb. 7. 22. and his bloud , ( the ransome he paid ) is the bloud of the covevenant : mat. 26. 28. whereby all the promises thereof , become in him yea , and in him amen , 2 cor. 1. 20. and whether faith be of the blessings of the covenant , and conclude in the promise thereof or no ; let the scripture be judge . jer. 31. 31 , 32. ezek. 36. 26. heb. 8. 9 , 10 , 11. furthermore , what we have through him , we have so him . all these things , being made out on this condition , that he should make his soul an offering for sin , isa. 53. 10 3 , that all the procurements of the death of christ in the behalf of his , are to be made out by vertue of a stipulation sub termino : or in respect of their actual collation and bestowing , they are to be made out in the season limited and appointed by the will of the father . of this before . 4 , no blessing can be given us for christs sake , unless in order of nature , christ be first reckoned unto us . here i must do two things ; 1 declare what i mean by reckoning christ unto us : and then , 2 prove the assertion as laid down . gods reckoning christ , in our present sense , is the imputing of christ unto ungodly unbeleeving sinners for whom he died , so far , as to account him theirs , to bestow faith and grace upon them for his sake . this then i say , at the accomplishment of the appointed time , the lord reckons and accounts and makes out his son christ , to such and such sinners , and for his sake , gives them faith , &c. exercising of love actually in the bestowing of grace upon any particular soul , in a distinguishing manner , for christs sake , doth suppose this accounting of christ to be his , and from thence he is so indeed : which is the present thesis , and may be proved . for : 1 ; why doth the lord bestow faith on peter , not on judas ? because christ dying for peter , and purchasing for him the grace of the covenant , he had a right unto it , and god according to his promise bestowed it : with judas , it was not so . but then , why doth the lord bestow faith on peter at the 40th yeer of his age , and not before , or after ? because then the term is expired , which upon the purchase , was by the counsel of gods will prefixed to the giving in , the beginning of the thing purchased unto him . what then doth the lord do , when he thus bestoweth faith on him ? for christs sake ( his death procuring the gift , not moving the will of the giver ) he creates faith in him , by the way and means snited to such a work . eph. 1. 18 , 19. chap. 2. 1 , &c. if then this be done for christs sake , then is christ made ours , before we beleeve . else , why is faith given him at this instant for christs sake , and not to another , for whom also he died ? that it is done then , is , because the appointed time is come ; that it is done then for christ , is because christ is first given to him . i cannot conceive how any thing should be made out to me for christ , and christ himself not be given to me ; he being made unto us of god , righteousness . 1 cor. 1. 30. 2 the apostle holds out this very method of the dispensation of grace , rom. 8. 32. he that spared not his son , but delivered him up to death for us all , how shall he not with him freely give us all things ? first christ is given for us , then to us , then with him ( he having the preheminence in all things ) all things : and this being , also , for him , ( phil. 1. 29. ) he is certainly in the order of nature given in the first place . he being made ours , we receive the atonement by him , rom. 5. 11. how christ is said to be received by faith , if he be ours before beleeving , is easily resolved . christ is ours before and after beleeving in a different sense . he who is made ours , in an act of gods love , that for him we may have faith , may be found and made ours in a promise of reconciliation by beleeving . i offer also , whether absolution from the guilt of sin , and obligation unto death , though not as terminated in the conscience for compleat iustification , do not proceed our actual beleeving . for , what is that love of god which through christ is effectual to bestow faith upon the unbeleeving ? and how can so great love in the actual exercise of it producing the most distinguishing mercies , consist with any such act of gods will , as at the same instant should bind that person under the guilt of sin ? perhaps also this may be the iustification of the ungodly mentioned , rom. 4. gods absolving a sinner in heaven , by accounting christ unto him , and then bestowing him , upon him , and for his sake enduing him with faith to beleeve . that we should be blessed with all spiritual blessings in christ , and yet christ not ours in a peculiar manner before the bestowing of those blessings on us , is somwhat strange . yea he must be our christ , before it is given to us for him to beleeve : why else is it not given to all others so to do . i speak not of the supream distinguishing cause , mat. 11. 25 , 26. but of the proximate procuring cause , which is the bloud of christ . neither yet do i hence assert compleat justification to be before beleeving . absolution in heaven , and justification differ as part and whole . again , absolution may be considered , either as a pure act of the will of god in it self , or as it is received , beleeved , apprehended , in , and by the soul of the guilty . for absolution in the first sense , it is evident it must proceed beleeving : as a discharge from the effects of anger , naturally proceeds all collation of any fruits of love , such as is faith . object . but if god account christ unto , and bestow him upon a sinner before beleeving , and upon that account , absolve him from the obligation unto death and hell which for sin he lies under , what wants this of compleat justification ? answ. much every way . 1 it wants that act of pardoning mercy ( on the part of god ) which is to be terminated and compleated in the conscience of the sinner ; this lies in the promise . 2 it wants the hearts perswasion concerning the truth and goodness , of the promise , and the mercy held out in the promise . 3 it wants the souls rolling it self upon christ , and receiving of christ , as the author and finisher of that mercy , an al-sufficient saviour to them that beleeve . so that by faith alone we obtain and receive the forgiveness of sin : for notwithstanding any antecedent act of god concerning us , in and for christ , we do not actually receive a compleat soul-freeing discharge until we beleeve . and thus the lord christ hath the preheminence in all things . he is the author and finisher of our faith . this then is that which here we assign unto the lord . upon the accomplishment of the appointed season , for the making out the fruits of the death of christ unto them for whom he died , he loves them freely , sayes to them , live , gives them his son , with , and for him , all things , bringing forth the choicest issue of his being reconciled in the bloud of jesus , whilest we are enemies , and totally alimated from him . it will not be requisite at all , ( as to our purpose in hand ) to make particular enquiry into the state and condition of them towards whom such are the actings of god as we before described . what it is that gives them the first real alteration of condition and distinguishment from others , i have now no occasion to handle . so far as advantage hath been offered , i have laboured to distinguish aright those things , whose confusion and mis-apprehension lies at the bottome of very many dangerous mistakes : how the forgoing discourse may be accommodated and improved for the removeal of those mistakes , i shall leave to the consideration of others . cap. xiii . the removal of sundry objections to some things formerly taught , about the death of christ : vpon the principles now delivered . having fully declared not only what was my intendment in the expressions so exceedingly mistaken by mr baxter , as hath in part already been made manifest , and will instantly more fully appear ; i shall now take a view of what is imposed on me as my judgement , and the opposition made thereunto , so far as may be needful for the cleering of the one , and removing of the other , at least in what they may really concern what i did deliver in the treatise impugned . in page 146 of his apendix mr baxter endeavours to vindicate a thesis of his from some exceptions , that he was by his friend pointed to , unto which it seemed liable and obnoxious . the thesis he layes down , is , that no man is actually and absolutly justified upon the meer payment of the debt by christ , till they become beleevers . against this article ( as he calls it ) he produceth some objections of maccovius , censuring his assertions to be senseless , his positions strange and abhored , his arguments weak and ineffectual ; with some other expressions to the same purpose . 1 , i am now by the providence of god in a condition of separation from my own small library , neither can i here attain the sight of maccovius disputations ; so that i shall not at all interpose my self in this contest ; only i must needs say . 1 i did not formerly account maccovius to be so senseless and weak a disputant as here he is represented to be . 2 , that for mr baxters answer to that argument ( where the debt is paid , there discharge must follow ; by asserting the payment made by christ to be refusable , and the interest of sinners in that payment to be purely upon the performance of a condition . i have fully before in both parts of it demonstrated to be weak , and inconsistent with it self , and truth . that the interesting of sinners in the payment made by christ , at such and such a season , is from the sovereignty of god , and his free engagement sub termino for this end ; hath been also fully manifested . but secondly , mr baxter affirms , that to these arguments of maccovius , mr owen addes some in the place against grotius whereunto he was referred . to what end , you will say , doth mr owen adde these arguments ? why to prove that men are actually , and absolutly , justified upon the meer payment of the debt by christ before beleeving . but , fidem tuam ! is there any one argument in my whole book used to any such purpose ? do i labour to prove that which i never affirmed ? never thought ? never beleeved ? in what sense i affirmed that by the death of christ , we are actually , and ipso facto , delivered from death ( that is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , we have in due time , the time appointed , free and full deliverance thereby , without the intervention of any condition on our part , not absolutly procured for us by his death ) i have before declared . how much this comes short of actual and absolute justification , i need not now mention : i shall therefore only so far consider the answers given by mr baxter ; as they may seem to impair or entrench upon the main truth i assert , and that in the order by him laid down . these ( saith he ) mr owen layeth down . 1 by death he delivereth us from death . answ. not immediatly , nor absolutly , nor by his death alone , but by that as a price , supposing other causes on his part , and conditions on ours , to concur before the actual deliverance . reply . 1 to what end i mention that place of the apostle was before declared : 2 by the death of christ we are immediatly delivered from death with that immediation which is proper to the efficiency of causes , which produce their effects by the way of moral procurement : that is certainly , without the intervention of any other cause of the like kind : and , 3 absolutly , no condition being interposed between the cause and the effect , christs death , and our total deliverance , but such as is part of our deliverance , and solely procured by that death : though that death of christ be not considered as alone , that is separated from his obedience , resurrection , and intercession , when the work of redemption is assigned to it in the scripture . 4 by the death of christ as a price : i suppose you understand his purchase , as well as his payment ; his merit , as well as his satisfaction ; or else this is a false notion of the death of christ , as the cause of our deliverance . 5 all other causes concurring on the part of christ for our deliverance , are 1 either not of the same kind with his death ; or , 2 bottomed on his death , and flowing from thence ; so that summarily all may be resolved therinto . 6 the conditions on our part , in the sense intended , are often mentioned , never proved ; nor i am perswaded will never be . but he addes : 2 he saith the elect are said to die , and rise with christ . answ. 1 not in respect of time , as if we died and rose at the same time , either really , or in gods esteem . 2 not that we died in his dying , and rose in his rising . but , 3 it is spoken of the distant mediate effects of his death , and the immediate effects of his spirit on us , rising by regeneration to union and communion with christ . so he . reply . 1 i pass the 1 , and 2 , exceptions , notwithstanding , that of gods not esteeming of us as in christ upon his performance of the acts of his mediation for us , might admit of some consideration . 2 the inference here couched , that these things are the immediate effects of christs spirit on us , therefore the distant and mediate effects of his death for us , is very weak and unconcluding . the death of christ procureth these things as a cause moral and impelling : the spirit worketh as an efficient , and therefore the same thing may be the immediate effect of them both , according to their several kinds of efficacy . and so indeed they are . our actual conversion , the efficient whereof is the spirit , is the immediate procurement of the merit of christ : see this at large in my treatise opposed . i know not any man that hath run out into more wide mistakes about the immediate effects of the death of christ , than mr baxter , who pretends to so much accurateness in this particular . 3 he saith ( ads mr baxter ) christ hath redeemed us from the curse , being made a curse for us . answ. i explained before how far we are freed by redemption : he hath restored us , that is , paid the price , but with no intent that we should by that redemption , be immediately or absolutely freed . yet when we are freed , it is to be ascribed to his death as the meritorious cause , but not as the only cause . reply . 1 a being freed so far , or so far , by redemption , and not wholly , fully , or compleatly , what ever men may explain , the scripture is wholly silent of . 2 that christ in paying a price , had no intent that those he paid it for , should be immediatly or absolutely freed , is crudely enough asserted . 1 of the immediateness of their delivery , i have spoken already . it hath as strict an immediation as the nature of such causes and effects will bear . 2 if he intended not that those for whom he died should be absolutly freed , then either he intended not their freedom at all , and so the negation is upon the term freed : or the negation of his intention is only as to the qualification , absolutly , and so his intention to free them is asserted , and the affection of absolutness in that intention , only denyed . if the first be meant ; 1 it is contrary to innumerable express testimonies of scriptures . 2 it renders the son of god , dying with no determinate end , or designed purpose at all , in reference to them for whom he dyed : a thing we would not ascribe to a wise man , in a far more easie undertaking . if the second : 1 i desire to know , what is this intention here assigned to our saviour ? he payd a price , or ransom for us , he bought and purchased us by his blood , to be a peculiar people to himself ; he redeemed us from the curse and wrath due to us , that we may be conditionally freed . all things intended under condition , are as to their accomplishment uncertain . the condition may be fulfilled , or it may not be fulfilled ; and therefore the thing intended thereon , can have no certainty as to its accomplishment , in the mind of the intender . this then is that which is ascribed to the lord jesus : making his soul an offering for sin , laying down his life a ransom for mercy , and tasting death , to free the children given him from death , praying together that those for whom he died , might be partakers of his glory ; yet was altogether uncertain whether ever any one of them , should at all partake of the good things , which in his whole undertaking of mediation , he aimed at . thus is he made a surety of an uncertain covenant , a purchaser of an inheritance perhaps never to be enjoyed , a priest sanctifying none by his sacrifice , &c. 2 is the accomplishment of this condition , upon which freedom depends in the intention of christ , certain in his mind , under that intention ? i ask then , whence that assurance doth accrew ? is it from his foresight of their good using their abilities to fulfil the condition to them prescribed ? see then , whither you have rolled this stone ! the folly , and absurdity of this , hath been long since sufficiently discovered . but is it from hence , because by his death , he purchaseth for them , the compleating of that condition in them ? thus , he payes a price with intention that those for whom he payes it , shall be freed , by enjoying that freedom under such a condition as he procures for them ; and thereupon knows , that at the appointed time , it shall be wrought in them . what differs this in the close from absolute freedom ? further : feign some of them for whom christ died to fulfil this condition , others not ; and it will be more evident , that the greatest uncertainty possible , as to the issues of his death , must be assigned to him in his dying . the pretence of an effectual discriminating purpose of free grace , following the purpose of giving christ , promisuously for all , will not salve the contradictions of this assertion . but the truth is , this whole figment of conditional freedom , is every way unsavoury : that very thing which is assigned for the condition of our freedom , being it self the chiefest part of it : the whole indeed as here begun : potential , conditional , not actual , not absolute issues and effects of the death of christ , have been abundantly disproved already . that which follows in mr baxter from page 152 , unto page 155. chap. 19. belongs not to me : being only a declaration of his own judgement about the things in hand : wherein , although many things are not only incommodiously expressed , to suit the un-scriptural method of these mysteris which he hath framed in his mind , but also directly opposite to the truth ; yet i shall not here meddle with it , refering them who desire satisfaction in this business , to a serious consideration of what i have above-written to this purpose . page 155. c. 20. he returns to the consideration of my assertion concerning our deliverance ipso facto , by the bloud of christ : and tells you , i do not understand mr owen his meaning : for he saith , that christ did actually , and ipso facto , deliver us from the curse and obligation ; yet we do not instantly apprehend and perceive it , nor yet possess it : but only we have actual right to all the fruits of his death . &c. so he . answ. the things of that treatise were written with the pen of a vulgar scribe , that every one might run and read : whence then it should be , that so learned a man should not understand my meaning , unless from his own prejudice , i know not : however , i have now so fully delivered my sense and meaning as to these things , that i hope no place remaineth for discreptation thereabout . but let us look a little into mr baxters enquiry after that , which he professeth not well to understand : 1 ( saith he ) whether a man may fitly be said actually and ipso facto to be delivered and discharged , who is not at all delivered , but only hath a right to deliverance : i doubt . answ. to unriddle this , with most of the following exceptions , and to resolve his doubt so far as i am concerned , as having administred occasion thereunto , i shall transcribe the place from whence these difficulties are pretended to arise . the passage is in lib. 3. cap. 7. of that treatise , page 140 , 141. as followeth : that actual freedom from the obligation doth not follow the satisfaction made by christ , cannot be granted . for by his death , he did deliver us from death : and that actually so far , as that the elect are said to die and rise with him : he did actually or ipso facto deliver us from the curse , by being made a curse for us . the hand-writing that was against us , even the whole obligation was taken out of the way , and nailed to his cross . it is true , all for whom he did this do not instantly actually apprehend and perceive it : which is impossible . but yet that hinders not ; but that they have all the fruits of his death in actual right , though not in actual possession : which last they cannot have until at least it be made known to them . as if a man pay a ransom for a prisoner detained in a forreign country ; the very day of the payment and acceptation of it , the prisoner hath right to his liberty , though he cannot enjoy it , until such time as tydings of it is brought unto him , and a warrant produced for his liberty . so that , that reason is nothing but a begging {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 2dly , the satisfaction of christ by the payment of the same thing that was in the obligation , is no way prejudicial to that free gracious condonation of sin so often mentioned . gods gracious condonation of sin , comprizeth the whole dispensation of grace towards us in christ : whereof there are two parts : 1 the laying of our sin on christ ; or making him to be sin for us , which was meerly and purely an act of free grace . 2 the gracious imputation of the righteousness of christ to us : or making us the righteousness of god in him ; which is no less of grace and mercy : however that remission , grace , and pardon which is in god for sinners , is not opposed to christs merits , but ours . he pardoneth all to us , but he spareth not his only son : the freedom then of pardon hath not its foundation in any defect of the merit or satisfaction of christ , but in three other things : 1 the will of god freely appointing this satisfaction of christ : joh. 3. 10. rom. 5. 8. 2 in a gracious acceptation of that decreed satisfaction in our steads , so many , no more . 3 in a free application of the death of christ unto us : remission then excludes not a full satisfaction by the solution of the very thing in the obligation , but only the solution or satisfaction of him to whom remission is granted , &c. all that is here affirmed , may be reduced to these heads : 1 actual freedom from the obligation is the immediate fruit of the death of christ : understand such an immediation , as i have often described . 2 hence , christ is said actually or ipso facto to deliver us , because our deliverance which is to be accomplished sub termino , is the infallible , absolute , immediate issue and product of what he did for us . actual and ipso facto , are opposed to the intervention of any such thing , as should make our deliverance to be only potential , or conditional . 3 those for whom christ doth work this deliverance , are not as to a simulty of time actually delivered : they neither enjoy , nor are acquainted with any such deliverance until the appointed time be come , but have actual right thereunto , to possess it in due season . this being the sum and plain intendment of that place , i suppose there will not need any operous endeavour to remove the objections that are laid against it : and therefore to that before expressed , i say , christ hath actually and ipso facto procured our deliverance : hence we have actual right unto it , but not actual possession of it : and where the difficulty of this should rest , i know not . men may as oft as they please create contradictions in their own minds , and entangle themselves with doubts in the knots which themselves have tyed . but , 2 ( saith he ) knowledge and possession of a deliverance are far different things . answ. 1 he maketh them so , who plainly intimates , that the reason why it is not apprehended , is , because it is not possessed : and alwayes speaks disjunctively of them . 2 besides , this proposition of the distance of these two , is not universally true , as i could easily demonstrate . 3 our knowledge therefore ( he ads ) doth not give us possession : so that the similitude sails : for it is the creditors knowledge and satisfaction that is requisite to deliverance : and our creditor was not in a far and strange country , but knew immediatly , and could either have made us quickly know , or turned us free before we had known the cause . answ. 1 whether or no , or how far knowledge gives us possession , i shall not now dispute : only considering in what sense knowledge is here used ; and often in the scripture , the deliverance also spoken of , being such , as no small part thereof consists in this knowledge , and without it ( in the seed at least ) is not , i cannot but say , that such kind of affirmations in things of this weight , are very slender proofs : yea further , whereas the enjoyment of this deliverance is either as to the being of it , or to the comfort of it ; the latter is given us by this knowledge meerly , the former consists therein mainly , joh. 17. 3. 2 similitudes are allowed their grains to make them current : but yet , as our creditors knowledge and satisfaction is required to our deliverance , so not that only ; but ours also , as to our actual enjoyment of it . it is true , he could have made us quickly know it : but who hath been his counsellour ? this is left to his sovereign and free disposal , our deliverance being purchased to be made out in the season thereby appointed . but , that god could have made us free , before we knew the cause , ( supposing his constitution of the way of salvation revealed in the bloud of jesus , which lies at the bottome of all these disputes ) is a most anti-evangelical assertion , and diametrally opposed to the whole way of gods dealing with sinners . but he addes , 4 neither can it be understood how god can so long deny us the possession of heaven , if we had such actual absolute right so long ago , which seems to me to express a jus ad rem , and in re . answ. 1 i love not to enquire into the reason of gods actings , which are according to the counsel of his own will : and yet think it not very difficult to conceive how a son is for a season kept as a servant , though he be heir of all . 2 he speaks as though this deliverance lay all in heaven , whereas it is here fully enjoyed on the earth though not in all the degrees of the fruits thereof . 3 if the right wherof we speak were jus in re , i see not well indeed how god could keep us from the possession of it as mr baxter sayes : a man cannot be kept long from what he hath . but saith he , 5 if he mean a right to future possession , i do not see how right and possession should stand at so many yeers distance : to have right to gods favour , and possession of that favour seem to me of neerer kin . except he should think that possession of favour is nothing but the knowledge or feeling of it : and that faith justifieth only in loco conscientia : but i will not censure so hardly until i know . answ. 1 if at so many yeers distance it may not be allowed , he had done well to express at how many it might . for my part , placing this right upon the purchase of christ , ( as before , ) and possession in the actual enjoyment of the fruits of that purchase ; then refering the distance between them to the good pleasure of god , who had granted and established that right to an enjoyment sub termino , i see no difficulty , no perplexity in this at all . 2 that no small portion of favour consists in a sense and knowledge of the kindness of god in its actings terminated upon the conscience , i must beleeve , whatever mr baxter be pleased to censure . it is far more facile to give the hardest censures , then to answer the easiest arguments . 3 the place where faith justifieth i am not so solicitous about , as the manner how : which of all other wayes commonly insisted on , i conceive not to be ; as it is our now obedience : yet that in this work , it looks further then the conscience , i easily grant . the most of what is subjoyned to these exceptions , is fully answered in what went before . as much as possible , i shall avoid all repetitions of the same things : only whereas he affirmeth , that to have right to justification , and to have possession of it , is all one ; i must needs enter my dissent thereunto : which may suffice until it be attempted to be put upon the proof . if he shall say , that a right to a future justification at the day of judgment , is the same with the possession of present actual justification , it is neither true , nor any thing to the business in hand . in the close , he shuts up this discourse , and enters into another ; giving in his thoughts about the immediate effects of the death of christ : a matter wherein he pretends to great accurateness , censuring others , for not being able to distinguish aright of them , and so to spend abundance of labour in vain , in their discourses thereabout . particularly here he denyes ( and calls it a dangerous errour to suppose ) that actual remission and justification are immediate effects of his death , or any right thereunto , which he attempteth to prove by sundry arguments . of the effects of the death of christ , and what relation they all stand in thereunto , i have spoken at large before . now because actual remission is denyed to be an immediate effect of the death of christ , and so a potential remission not once mentioned in the book of god is tacitely substituted in the room thereof , and this also in opposition to what i had delivered , i shall briefly consider his arguments , and so give an end to this debate . argum. 1 what right soever god giveth unto men in things supernatural ( such as justification , remission , and adoption ) he giveth it by his written laws . but by these laws he hath given no such thing to any unbeleevers , such as are the elect before conversion : therfore , &c. the major is evident : gods decree giveth no man a personal right to the mercy intended him . and for the minor , no man can produce the scripture giving to unbeleevers such a right . answ. 1 taking the laws of god in the strict and proper sense , and it is so far from being a truth , that what right god gives to any , he gives it by his written laws ; that indeed the laws of god give no right to any one , concerning any thing , whether supernatural or otherwise . the end of the law is not to give right , but to exact obedience : and that chiefly if not upon the sum , solely . the usual proper genuine signification of gods laws , being his revealed will for our obedience , i know not why mr baxter should bring them in , in the latitude of his single apprehension to be a medium in an argument . hence , 2 here is not a sufficient annumeration of causes ; the promises of god are to be added , and those either made to us , or to any other for our good . but , 3 that the decree of god gives to no man a right to the thing concerning which the decree is , is so far from being a sufficient proof of the major , that it is in it self very questionable , if not unquestionably false . that the decree gives not being and existence to the things concerning which it is , is an old rule . that no right should from it arise , unto that thing by vertue thereof , is not yet so cleer . right is but jus . jus est quod justum est . if it be just or right , that any one should have such a thing , he is said to have a right thereunto . now , supposing the decree of god , that a man shall , by such means , have such a thing , is it not just , equitable and condecent unto righteousness that he should have it ? but yet further , 4 we are not at all speaking of a right founded on gods decrees , ( which considering what was proposed to be proved by this argument ; i wonder how it found any mention here ) but upon two other things . 1 the covenant of god with christ about the pardoning , justifying , and saving of those , for whose sin he should make his soul an offering : which covenant respecting christ as mediator god and man , is not to be reckoned among the meer decrees and purposes of god , containing in it self al those promises and engagements wheron the lord jesus in the work of redemption rolled himself . now in this covenant , god engaged himself ( as i said before ) to make out to those for whom christ undertook , whatsoever was the fruit of his purchase , and that was what in his good pleasure was assigned thereunto . and this is the first bottome of this right . 2 the purchase of christ being compleated by the performance of all things by divine constitution thereunto alotted , and himself acquitted and exonerated of the whol debt of their sin for whom he suffered , which was charged on him ; he makes demand of the accomplishment of the forementioned engagement made to him , concerning the freedom and deliverance of the persons whose sins were laid on him , and whose bringing unto glory he undertook . on these two , i say it is , that our right to the fruits of the death of christ , even before beleeving , doth depend : from hence at least it is right and equal , that we do in the time appointed enjoy these things . yea to say , that we have right upon beleeving to the fruits of the death of christ affirmed universally , can only be affirmed of a jus in re , such a right , as hath ( at least in part ) conjoyned actual possession , beleeving it self being no smal portion of these fruits . this argument then being fallacious , omitting the chief causes in annumeration , concludes not the thing proposed . besides it is in no small measure faulty , in that the first thing proposed to be confirmed was , that remission of sin , and justification are not the immediate effects of christs death , whereof in this argument there is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . argum. 2. if god hate all the works of iniquity , and we are all by nature the children of wrath , and without faith it is impossible to please god , and he that beleeveth not is condemned already , then certainly the elect while they are unbeleevers , are not actually de facto , no nor in personal right delivered from this hatred , wrath , displeasure , and condemnation : but , ergo . answ. 1 this argument , for what indeed it will prove is handled at large in my treatise of redemption , as also re-urged in the pages foregoing . against actual justification from eternity , it hath its efficacy . 2 it doth also conclude , that the elect whilest unbeleevers , are not actually and de facto put in possession of the issues of love , faith being with the first of them . but , 3 that they have not upon the grounds forementioned , a right to these things . or , 4 that justification is not the immediate effect of the death of christ ( being the sole things in question ) it hath the same unhappiness with the former , not once to mention . argum. 3. if we are justified only by faith , then certainly not before faith . but we are justified only by faith . ergo . answ . 1 if i mistake not , it is not justification before faith , but a right to the fruits of the death of christ before faith that is to be proved . 2 that justification is not the immediate effect of the death of christ to which ends for this argument , valeat quantum valere potest : to me , it comes not within many miles of the thing in question . so that with the absurd answers supposed thereunto , we passe it by . the like also i am enforced to say of the two other that follow , being of the same length and breadth with those foregoing , too short & narrow to cover the things in question so that though they may have their strength to their own proper end , yet as to the things proposed to be proved , there is nothing in their genuine conclusions looking that way . if i might take the liberty of ghessing , i should suppose the mistake which lead this author to all this labor in vain , is , that the immediate effects of the death of christ must be immediatly enjoyed by them for whom he died . which assertion hath not indeed the least colour of truth . the effects of the death of christ are not said to be immediate , in reference to others enjoyment of them , but unto their causality by that death . whatever it be , that in the first place is made out to sinners for the death of christ , when ever it be done , that is the immediate effect thereof , as to them : as to them i say , for in its first tendency , it hath a more immediate object . if mr baxter go on with his intentions about a tract concerning universal redemption , perhaps we may have these things cleered : and yet we must tell him before hand , that if he draw forth nothing on that subject but what is done by amiraldus , and like things to them , he will give little satisfaction to learned and stable men , upon the issue of his undertaking . i shall not presume to take another mans task out of his hand , especially one's who is so every way able to go through with it ; else i durst undertake to demonstrate that treatise of amiraldus , mentioned by mr baxter , to be full of weak and sophistical argumentations , absurd contradictions , vain strife of words ; and in sum to be , as birthless a tympanous endeavour , as ever so learned a man was engaged in . for the present , being by gods providence removed for a season from my native soyl , attended with more then ordinary weaknesses and infirmities , separated from my library , burdened with manifold employments , with constant preaching to a numerous multitude , of as thirsting a people after the gospel , as ever yet i conversed withal ; it sufficeth me , that i have obtained this mercy , briefly and plainly to vindicate the truth from mistakes , and something further to unfold the mystery of our redemption in christ , all with so facile and placid an endeavour , as is usually upon the spirits of men , in the familiar writings of one friend to another . that it hath been my aim to seek after truth , and to keep close to the forme of wholesome words delivered to us , will ( i hope ) appear to them that love truth , and peace . dublin-castle , decemb. 20. 1649. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . finis . errata . the author having no opportunity to attend the press , and being absent many miles during the printing the most part of it , finds the accenting of sundry greek expressions omitted , with other mistakes , which he desireth the reader to correct as followeth : pag. 5. l. 10. r. have . p. 9. l. 23. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 10. l. 8. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , so also in other places . l. 9. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 11. l. 10. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. 26. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 12. l. 21. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 15. l. 3. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. 14. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 16. l. 9. hudled . p. 19. l. 10. alius . p. 20. l. 4. now . p. 22. l. 22. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 24. l. 22. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 27. l. 12. observed . p. 28. l. 24. not all the thing . l. 26. to any . p. 29. l. 4. now the . p. 30. l. 6. now he . p. 31. l. 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. 4. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. 11. pressures . p. 32. l. ult. pactional . p. 33. l. 24. contradiction . p. 34. l. 33. oblation made . p. 36. l. 22. that ever i. l. 31. feigne . p. 44. l. 8. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 47. l. 3. of god , is thus held out . l. 27. analogie . l. 33. fturition . p. 54. l. ult. actuate their own . p. 76. l. 29. concluded . p. 78. l. 30. preceed . p. 82. l. 27. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 85. l. 28. many . p. 87. l. 20. disceptation . p. 88. l. 17. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 91. l. 20. foro conscientiae . p. 95. l. 3. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . pag. 29. in the margin , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . notes, typically marginal, from the original text notes for div a90278e-350 display of armin. salus electorū sanguis iesu . salus elect. rom 8. 7. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : ignat. ad phi●ad . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . homer iliad . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} v. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . eph. 4. 11 , 12 , 13. haereses , de quorandam infirmitatibus habēt , quod valent , nihil valētes , si in bene valentem fidem in currant . tertul. de praesc . ad haer. mat. 24. 24. notes for div a90278e-2120 answ . answ . pa. 138 , 139 answ . answ . answ . answ . answ . answ . answ . answ . answ . answ . answ . a distinguenda sunt tria momenta divinae voluntatis . primum est , ante christi mortem positam aut re ipsa , aut in decreto dei , et praescientia . in hoc momento iratus peccatori est deus , sed ita , ut non aversetur omnes . irae deponendae vias , ac rationes . b secundum momentum est , posita jam christi morte , in quo deus jam non constituit tantum , sed & promittit iram se depositurum . c tertium est , cum homo vera fide in christum credit , et christus ex foederis formula credentem deo commendit . hic jam deus deponit iram , hominemque in gratiam recipit . de satisfact. . christi . cap. 7. d ps. 50. 21 exod. 3. 14. 1 sam. 15. 29 job 23. 13. psa. 102. 26 , 27. isa. 14. 27. e 2 king. 19. 6 isa. 37. 3 1 tim. 1. 13 f quidcunque negat aliquid de deo , quod ei convenit , vel asserit de eo , quod ei non convenit , derogat divinae bonitati , & est blasphemus . thom. 22. ae . q. 13. a. 1. c. g libra voluntas ulciscendae injuriae . quae dicuntur {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , intelligenda sunt {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . amor , et gaudium , & alia ejusmodi , cum attribuuntur deo , significant simplicem actum voluntatis , cum similitudine effectus , absque passione : aquin. 12. q. 22. a. 3. eph. 1. 11. h arm. disp. pub . de natu . dei . thes. 51. i ep. 1. 11 answ . k aliud est mutare voluntatem , aliud velle aliquarum rerum mutationem . l mat. 18. ●● 1 tim. 1. 15 ep. 5. 26 , 27. ep. 2. 15 , 16. col. 1. 13. 1 joh. 1. 7. &c. eph. 2. 8 phil. 1. 29 heb. 9. 12 m cum voluntas sit ejus essentia , non movetur ab alio à se , sed à se tantum , eo modo loquendi , quo intelligere , et velle , dicitur motus , et secundum hoc plato dixit , primum movins movet seipsum : aq. p. 1. q. 19. a. 2. a. 3. answ . answ . omnes illi pro quibus christus ex intentione dei satis fecit , sunt deo reconciliati . i. e. in favorem saluti ferum aliquo modo restituti . ames . antisinod . p. 164. si de debitum quaeratur ▪ respectu creaturae in deum cadere non potest : nisi ex aliqua suppositione ipsi deo voluntaria et libera : quae non potest esse nisi promissio aut pactio aliqua , ex quibus fidelitatis aut justitiae debitum oriri solet : suares . relect. de lib. div. volu . disp . l. di. sec. 2. n. 5. nulla justitia proprie esse potest , ubi nulla intercedit obligatio : deus autem nulla obligatione tenetur , antequam ipse fidem suam astringat : ergo ante promissionem nulla justitia etiam distributiva in deo reperitur . vas . n. 1. q. 21. a. 1. disp. 86. eph. 1. 11 gal. 4. 1 joh. 1. 12 rom. 5. 11 eph. 1. 11 col. 1. 12 , 13 , 14. psal. 4. 6 2 cor. 4. 6. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . lex aut punit , aut vetat , aut permittit , aut consulit , aut hortatur : f. de leg. 1 joh. 3. 4. decretum nil ponit in esse , praedestinatio in praedestinato aquin. eph. 1. 4. 2 pet. 1. 1. cururceus exit . isa. 50. 5 , 6 , 7 , 8 , 9. joh. 17. 4. 2 tim. 3. 16. joh. 17. heb. 9. 24. the historie of life and death with observations naturall and experimentall for the prolonging of life. written by the right honorable francis lord verulam, viscount s. alban. historia vitae et mortis. english bacon, francis, 1561-1626. 1638 approx. 231 kb of xml-encoded text transcribed from 168 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a01446 stc 1157 estc s100504 99836343 99836343 608 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a01446) transcribed from: (early english books online ; image set 608) images scanned from microfilm: (early english books, 1475-1640 ; 619:02) the historie of life and death with observations naturall and experimentall for the prolonging of life. written by the right honorable francis lord verulam, viscount s. alban. historia vitae et mortis. english bacon, francis, 1561-1626. bacon, francis, 1561-1626. instauratio magna. [14], 323, [1] p. printed by i. okes, for humphrey mosley, at the princes armes in pauls church-yard, london : 1638. anonymous translation of "historia vitae et mortis". the foreword to the edition printed later the same year by john haviland calls this translation "lame, and defective, in the whole". the second section of part 3 of bacon's projected "instauration magna". with an initial imprimatur leaf and an additional title page, engraved. reproduciton of the original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded 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available at the text creation partnership web site . eng life (biology) -early works to 1800. longevity -early works to 1800. death (biology) -early works to 1800. 2000-00 tcp assigned for keying and markup 2001-08 apex covantage keyed and coded from proquest page images 2001-09 tcp staff (michigan) sampled and proofread 2001-10 tcp staff (michigan) text and markup reviewed and edited 2001-11 pfs batch review (qc) and xml conversion the historie of life and death . with observations naturall and experimentall for the prolonging of life . written by the right honorable francis lord verulam , viscount s. alban . london : printed by i. okes , for humphrey mosley , at the princes armes in pauls church-yard . 1638. academiae cantabrigiensis liber . to the right worshipfull sr. edward mosley knight , his majesties atturny general of the dutchey of lancaster , &c. sir , the honourable author of this history was such a miracle of learning , that fancy striving to comprehend his worth , would be lost in wonder and amazement : this work of his retaining an affection to grayes-inne , where the author is , and shall bee remembred by the living and posterity , hath an originall ambition , before it walk abroad into the world , to visit your worship , being a worthy ornament of that society ; that so your respective entertainment may instruct the envious and ignorant tribe , to reverence , rather than udge honorable personages and their labours . it will become mee onely to waite on the imaginations of so great a genius , and while they converse with you in a nearer distance , to acknowledge that your worships name dignified with deserved titles , the seales of vertue , agreeing with mine only in denomination , made mee presume of your favour in accepting them , and my intention full of service viceable respects , hoping that verbum sat , &c. a word will bee sufficient to present this oblation , and the humble service of your worships honourer , humphrey mosley . to the living and posterity . the history of life and death , being the last of sixe monethly designations , seemed worthy to bee preferred to bee the second in publication , because the least losse of time , in a matter of so great utility , should bee , pretious , for wee hope , and desire that it may redound to the good of many ; and that noble physitians raising their minds , may not be wholly imployd in uncleane cures , nor honoured only for necessity , but become also the stewards of divine omnipotency and clemency , in prolonging and renewing the life of man , especially since it may be done by safe , convenient , civill , but untryed new waies and meanes : for while 〈◊〉 christians aspire and labour to come to the land of promise ; it will be a signe of divine favour , if our shoos and the garments of our frail bodies , be here little worne in our iourney in the worlds wildernesse . the history of life and death . the accesse . ancient is the saying and complaint , that life is short , and art long . therefore our labours intending to perfect arts , should by the assistance of the author of truth and life , consider by what meanes the life of man may be prolonged . for long life being an increasing heape of sinnes and sorrowes lightly esteemed of christians aspiring to heaven , should not be dispised , because it affoords longer opportunity of doing good workes . moreover amatus survived the other disciples , and many fathers , especially many holy monkes and hermites , lived very long , whereby it seemes that this blessing of long life ( so often repeated in the law ) was after our saviours time lesse diminished then other earthly benedictions . but the happinesse of long life is naturally desired , although the meanes to attaine it , through false opinions and vaine reports be hard to find , the generall opinion of physitians concerning radicall mosture , and natural heat being deceiveable , and the immoderate praise of chymicall medicines possessing others with failing hopes . that which admits reparation , remayning whole and sound in essence , may be eternally preserved , as the vestall fire , whereupon physitians and phylosophers perceiving that the bodies of living creatures being nourished , repaired , and refreshed , grew old afterward , and speedily perished , they sought death in an irreparable subject , supposing radicall moysture incapable of solid reparation , from infancy there being no just reparation , but an unlike addition , sensibly by age decayed , and at last corrupted , and dissolved . this conceit of theirs was ignorant and vaine , for young living creatures being all over and wholly repaired , do by their increasing in quantity , and growing better in quality , shew that if the measure and manner of repairing decayed not , the matter of repairing might be eternall . but the 〈◊〉 in repairing proceeds from the unequall repairing of some parts sufficiently , others hardly and badly in age , the bodies of men beginning thereby to undergoe mezentius torment , living in the embraces of the dead untill they dye , and being easily repairable , yet through some particular difficulty in restoring , doe decay . for spirits , blood , flesh , and fatnesse , are in the declining estate of age easily repaired ; but there is much difficulty and danger in repairing the dry parts , and fuller of pores , as membranes , tunicles , nerves , arteries , veines , gristles , most of the bowels , and all the organicall and instrumentall parts . for when those parts that should performe their office to other actually reparable parts , cannot , being decayed in strength , execute their office , a generall ruine follows , and parts naturally restoreable , through defective organs of reparation , doe decrease and decay . for the spirit , like a light flame , continually feeds on bodies , and the ayre without conspiring therewith , doth suck and dry the fabrick and instruments of the body , which are thereby decayed , and made unfit to performe the office of repairing . and these are the true wayes whereby natur all death approacheth , deserving due consideration : for how can natures course , if unknowne , bee helped or prevented ? therefore the meanes whereby the consumption , or decay of mans body may be prevented , and the repairing and restoring thereof furthered , are most precious , and worth knowing . the spirits and ayre without are the chiefe causes of consumption , and the generall progresse of nourishment is the cause of restoration . for the spirit within and the ayre without doe worke on dead bodies , striving also to produce in living bodies the same effects , though weakened and restrayned by the vitall spirits , and partly by them increased . for bodies without life doe a long while subsist and endure without reparation : but the life of creatures without due nourishment and reparation suddenly decayes , and is extinguished like fire . therefore a two-fold search is required , considering mans body as livelesse and unnourished ; and as living , and nourished . so much for the preface , proceeding now to the topicks , or common-places of the search . particular places : or , poynts of inquiry concerning life and death . 1. of nature durable , and lesse durable , in liveles bodies , and in vegetables , no copious or legall , but a summary briefe inquiry is made . 2. of the drinesse , withering , and consumption of livelesse bodiesand vegetables , of their manner and progresse in working , and also of hindring and staying of drying , withering , and consumption , and the preservation of the state of bodies ; and also of mollifying , softning , and reviving , beginning to be affected with drinesse , make diligent inquiry . 3. yet no perfect exact inquiry is needfull concerning these poynts , included under their proper title of duration and continuance , beeing not principall matters in this inquiry : but such as doe onely affoord light to prolonging and restoring of life , in living creatures , subiect ( as is aforesayd ) to the same accidents butin a peculiar manner . afterward the inquiry proceedes from livelesse creatures , and vegetables , unto living creatures , and man. 4. of long liv'd , and shortliv'd living creatures , with the due circumstances , causing their long lives , enquire . but the dureablenesse of bodies being two-fold , one in identity or being , the other in repayring of vegetables and living creatures , perfected by nourishment , therefore concerning nourishment and the wayes and progresse thereof , enquire in the title of digestion and nourishment , where they are particularly handled . the inquiry proceeds from living creatures to man , the principall subject , whereof a more exact and perfect inquiry is needfull . 5. of the long life of men , in respect of the ages of the world , countries , climates , places of birth , and dwelling , 6. of the length and shortnesse of life in men , in regard of their stocke and kindred , and in respect of severall complexions , constitutions , shapes and statures of the body , measure , and space of growth , and the making and proportion of the limbes , inquire . 7. the long and short life of men is shewed by no astrologicall inquiry , but by common and evident observations drawne from births in the seaventh , eight , ninth , and tenth moneth , by night or day , and in what moneth of the yeare . 8. how mans life is lengthned and shortned , by sustenance , dyet , government of life , exercise , and the like , and by ayre , shewed in the aforesayd poynt of dwelling places . 9. how studdies , kind of life , affections of the soule , and divers accidents doe shorten and lengthen the life of man. 10. of medicines prolonging life . 11. the signes of a long and short life , not denoting ensuing death , ( which belong to physicall history ) but being in health apparent , are observable by the physiognomy , and such others . to the inartificiall inquiry of length and shortnesse of life , is added an artificiall inquiry , by ten practicall intentions , being of three sorts , and intending to stay consumption , to repaire and renew age. 12. preservatiues against drinesse and consumption , and to keep the body from drying and consuming . 13. of nourishment and digestion , being repairers of the body , and how to improove and make them good . 14. how to repaire and renew age , and to soften and moisten hardnesse and drynesse . 15. and because the way of death without knowing the seate , house , and den of death is hard to be knowne , therefore these kinds of death are declared , which want and necessity , whence consumption of age proceeds , not violence doe procure . 16. of the drawing neare of death , and the necessary not violent causes thereof . 17. lastly , the lively character of age describing the different state of the body in youth and age , by their necessary effects and defects . 18. of the different state of the body , and abillities in youth , and in age remayning undecayed . natvre durable . the history . mettals are very durable , and continue beyond al observation , age and rust , not perspiration making them decay , but not gold. 2. quick silver beeing a moyst and soft substance , is easily rarified by the fire , but without fire doth neither decay by age nor gather rust. 3. the harder sort of stones , and many minerals , though exposed in the open ayre , are very durable , much more lying in the earth . stones gather a kind of solder insteed of rust , but pearles and christall , though their clearenesse decay through age are more durable then mettals . stones on the northside of pyramids , churches , and other buildings , do sooner than on the south-side decay and consume ; but iron , as appeares by iron bars of windows , doth on the south-side sooner than the north-side beginne to rust . for in all putrefaction ( as rust ) moisture haftens dissolution , and drinesse withering . 5. the stocks and bodies of hard trees being feld , and hew'd into timber , or framed into wooden workes , doe last divers ages , yet their bodies differ ; some being hollow , as the elder-tree ; outwardly hard , but having a soft pith in the middle . but of solid trees , such as the oke , the inward part ( called the heart of the oke ) is hardest . 6. the leaves and stalkes of plants and flowers continue not long , but doe either dissolve into dust , or rot : roots are more durable . 7. bones of living creatures last long , as appeares by dead bones lying in charnell-houses . hornes also are very durable , and teeth , as ivory , and sea-horse teeth . 8. hides also and skinnes endure long , as it is evident by ancient parchment-bookes : paper also will last many ages , though not as long as parchment . 9. glasse and burned bricks , also roasted flesh and fruites last longer than raw , because the roasting prevents putrefaction ; and by evacuating and venting the watry humour , doth longer preserve the oyly humour . 10. water is soonest devoured and dryed by the ayre , oyle on the contrary , doth slowly evaporate , which in liquors and mixtures may bee discerned . for paper wetted with water is at first transparent , but afterward waxeth white and cleare againe , loosing that former transparentnesse , the vapour of the water being exhaled : but paper ; dipped in oyle , is a long while transparent , the oyle being not exhaled : so that writings , by laying on them an oyled paper , and carefully drawing the letters discerned through the paper , may be counterfeited . 11. all gummes are very durable , and also waxe and honey . 12. other accidents also , as well as their owne nature , doe make bodies endure , or decay . for wood and stones lying continually in the water , or ayre , endure longer than if they were sometimes wet and over-flowed ; and stones placed in buildings north or south , as they lye in the mynes are more durable ; and plantslive longer being removed and transplanted . greater observations . 1. it is a certaine position , that all bodies which may bee touched , have a spirit with tangible parts , covered and 〈◊〉 being the originall cause of dissolution and consumption , prevented by detaining of the spirit . 2. the spirit is detained , either violently when it is thrust together , and confin'd ; or voluntarily , the spirits being slack , and unactive in motion , and the ayre doth not urge it to vent and issue forth : for hardnesse and oylinesse being durable qualities , doe binde , supple , and feed the spirit , and keepe it from the corruption of the ayre , which is in substance like unto water , as flame to oyle . and so much of the durablenesse and dissolution of inanimate bodies . the historie . cold hearbs with their roots and stalkes doe every yeere spring , and dye ; as lettice , purslane , wheate , and all kind of corne : yet the colder sort of hearbs endure three or foure yeeres , as the violet , strawberry , burnet , primrose , and sorrell : but borage and buglosse are short liv'd ; borage living a yeere , buglosse above a yeere . 14. hot hearbs beare their age and yeeres better , as hysop , thyme , savory , marioram , balm , mint , worme-wood , germander , sage , &c. fennell , after the 〈◊〉 is dead , buddeth forth againe from the roote : but pulse and sweet marjoram can better endure age than winter , and will live and flourish being set 〈◊〉 a warm place , and defenced from cold . for a knot of hyssop 〈◊〉 usuall ornament of gardens , being twice clipped yeerely , 〈◊〉 continued forty yeares . 15. bushes and shrubs live three score yeeres , and some double 〈◊〉 much . a vine of sixty yeeres old is fruitfull in age : rosemary well set and planed , lives sixty yeeres : but beares-foote and ivy endure ●bove an hundred yeeres . the age of the respasse is not discerned , because the head thereof bending to the earth , gets new roots hard to be perceived from the old . 16. the oldest great trees are , the oke , the holme , wild ashe , elme , beech , chesnue , plane-tree , fig-tree , lote-tree , wild olive , olive , palme , and mulberry , some whereof live 800 yeeres , and the rest 100. 17. the wood of sweet rozen trees is more durable than themselves are in age ; also the cypresse , maple , pine , box , and juniper , live not so long as the former trees , but the tall cedar is as long-liv'd . 18. the ash forward in bearing fruite , reacheth to 100 yeeres of age , or more ; and also the cane , maple , and servis-tree . but the poplar , linden , willow , sycomore , and walnut-tree live not so long . 19. the apple-tree , peare-tree , plumme-tree , pomegranate , orange , and cytron , medler , dog-tree , and cherry-tree , being cleared from mosse , may live fifty or threescore yeeres . 20. great trees are generally long-liv'd , and of a hard substance ; mast-trees and nut-trees live longer than fruite-trees , and berry-trees : and trees whose leaves doe slowly come forth , and fall off , continue longer than trees more forward in producing fruite and leaves : also wild forrest-trees live longer than orchard trees , and sharpe fruit-trees than sweete fruite-trees . the greater observation . 3. a ristotle well observed the difference between plants and living creatures , in respect of nourishment and repairing ; namely , that the body of living creatures is confined within certaine bounds , and comming to a due proportion , is continued and preserved by nourishment : nothing that is new growing forth , except haire and nailes , accounted excrements , whereby the vigour and strength of living creatures must necessarily sooner decay and waxe old : but trees putting forth new boughs , branches , and leaves , those renewed parts being young , greene , and flourishing , doe more strongly and cheerfully attract nourishment than seare dry branches , whereby the body , through which such nourishment passes to the boughes , is with more plentifull nourishment moistened . this ( though not observed by aristotle , nor clearely discussed ) is evident , because woods and trees , by lopping their boughs and branches , flourish more , and live longer . of drynesse ; the preventing of drynesse , and softning of drynesse . the historie . 1. by fire and vehement heat some substances are dryed , others melted . limus ut hic durescit , & haec ut cera liquescit vno eodemg igne — as the same fire hardens clay , and makes wax to melt away . it dryeth the earth , stones , wood , cloth , and skinnes , and melteth mettalls , waxe , gumme , butter , sewet , and the like . but fire being vehement , at last dryeth up that which it hath melted : for a hot fire maketh metalls ( except gold ) by evaporation lighter in weight , and more brittle . and oyly fat substances are by a hot fire fryed and roasted , becomming more dry and hard . 3. the open ayre doth dry , but never melt ; as high-wayes , and the face of the earth wet with showers , are hereby dryed ; and also linnen-cloaths hanged out in the ayre , and hearbs , leaves , and flowers growing in the shade : and the ayre warmed with the sunne-beames , ( not disposing it to putrefaction ) or moved with windes , doth dry much more on an open plaine . 4. age is a great but slow dryer ; for all naturall bodies not rotting or putrefying , are dryed by age , being the measure of time , and the effect of the in-bred spirit of bodies , sucking out the bodies moysture thereby decaying , and of the outward ayre , multiplying above the inward spirits , and moysture of the body , and so destroying them . cold most properly dryeth ; for drynesse proceeds from shrinking and gathering together , being the proper effect of cold : but by the powerfull warmth of fire , abating the weaker cold of winter , frost , and snow , the drynesse of cold is not on men so powerfull , but sooner dissipated : yet frost , and march winds being dry and cold , doe licke up moisture , and dry the earth more than the sun. 6. chimney-smoake is a dryer ; for bacon and neats tongues are hung and dry'd in chimnies , and perfumes of sweetewood & olybanum drying the braine , doe stop distillations and catarrhs . 7. salt dries slowly both without and within , making salt fish , through long salting , hard within . 8. by the application of some hot gummes and binding waters the skinne is dryed , and fill'd with wrinkles . 9. the spirit of strong wine drying like fire , will make the yoalke of an egge put thereinto become white , and bake bread. 10. powders dry , and sucke up moystures like spunges , or as sand-dust throwne on a writing , dryes the inke : also the smoothnesse and uniformity of a body ( not admitting moysture to enter by the pores ) accidentally causeth drynesse , by exposing the body to the ayre , as iewels , looking-glasses , and sword-blades , being breathed on , seeme at first to bee covered with a vapour , which vanisheth afterwards like a cloud , and so much for drynes . 11. in the east parts of germany garners are usually made in cellars under ground , wherein wheate and other graines are kept in straw , which beeing layd a good thicknesse , expels and drinks up the moysture of the vault . corne is thus kept twenty or thirty yeares from putrefaction , and both greene and serviceable to make bread. the like garners have beene used in divers countries , as in cappadocea , thrace , and also in spaine . 12. on the topps of houses , garners also with windowes to the east and north , may be conveniently placed , having a higher and lower roome , and a scuttle hole in the midst , through which the corn , ( like sand in an houre glasse ) continually falling , and afterward with shovels throwne backe agayne , is kept in continuall motion , and preserv'd from putrefaction ; for by this motion and wind , the watrey humour beeing speedily vented , the oylie humour is kept from venting with the watry humor . also on mountaynes of a pure ayre , dead carkasses do not in many dayes corrupt . 13. fruites , as pomegranates , cytrons , melons , peares , and the like , and also flowers , as roses and lyllies , will keepe long in earthen vessells well stopt , although the ayre , their outward enemy , le ts in through the vessell unequall heate and cold . therefore lay the vessels closely stopt in the earth , or in shaded waters , as in the wells or cisternes of houses ; but let fruits laid thus in water , bee put in glasse-vessells rather than earthen . 14. generally , whatsoever is laid under the earth , and in cellars under ground , or deepe in waters , doth retaine naturall vigour longer , than if kept above the earth . 15. apples , chesnuts , or nuts , falling into a snow-cave on the mountaines , or into an artificiall snow-house , and afterward found when the snow is melted , will bee as fresh and faire as if newly gathered . 16. bunches of grapes in the countrey , kept in meale , will taste some what unpleasant , but are thereby preserved moyst and greene , also all hard fruits will keepe long in meale , or saw-dust , or in a heape of sound corne. 17. fruites in liquors of their kind , resembling their flowers , will keepe fresh , as grapes in wine , olives in oyle , &c. 18. pomegranates and quinces keepe long , being lightly dipped into sea-water , or salt water ; and then in the open ayre and shade dryed . 19. fruits laid in wine , oyle , & pickle , are thereby long kept . honey , and the spirits of wine , preserve them longer , but especially quicksilver . 20. fruites covered with wax , pitch , mortar , past , or the like , keepe greene very long . 21. flyes , spiders ' , and ants , being accidentally drowned , and buried in amber , and the gums of trees , their soft and tender bodies doe never rot or corrupt . 22. grapes and other fruits are by hanging up , both kept from bruises , often received by lying on the ground , and are also by the ayre equally encompassed . 23. observe that vegetables and fruites beginne to putrifie and wither on that part , by which growing they attracted nourishment , therefore apples or fruites , their stalkes being covered with waxe or pitch , wil keepe best . 24. great weekes of candels doe sooner consume the suet , then lesser weeks , & the flame of cotton , sooner then that of a rush , or straw , or wooddentwigs ; and iuniper torches burne out sooner then firre or beech torches . a candle blazing in the winde , wastes sooner , then burning quietly in a lanthorne ; for generally all flames stirred with winde are most wastfull and devouring . also lampes in sepulchers burne very long . 25. the nature also and quality of the nourishment , as of the flame , maketh candels burne long ; waxe being more durable than sewet , and wet sewet than dry sewet , and hard waxthan soft wax . 26. trees , the earth about their roots being not every yeere , but evere five or ten yeeres opened , and the superfluous boughs and branches cut away , and pruned , will last the longer . also dunging and spreading of marle about trees , or much watering makes them fruitfull , but not durable . and so much of preventing drynesse and consumption . the experiments of softning drynesse drawne from living creatures , and from man , are these which follow . 27. willow-twigs , serving usually to binde trees , layd to steepe in water , become more flexible : rods are set in pitchers of water to keepe them from drying , and bowles cleft with drynesse , being laid in the water doe close againe . 28. boots growne old , hard , and stubborne , being greased with sewet before the fire , doe wax soft ; or being onely held before the fire , become somewhat softer . bladders and skinnes growne hard , are softned with warme water , and sewet , or any kind of grease , especially by rubbing together . 29. old trees having stood long without removing , if the earth bee opened about their rootes , will beginne to put forth , and flourish . 30. old spent oxen taken from the plough , being put into fresh pastures , recover new tender flesh , and as sweete as if it were of a steere . 31. a strict spare dyet of guiacum , and bread twice bak'd , used for curing the french disease , or old catarrhs , and the dropsie , makes patients very leane , by consuming the moisture of their body ; which being restor'd againe , they become strong and lusty . moreover weakning sicknesses well cur'd , doe make many-live the longer afterward . greater observations . 1. men like owles wondrous sharp-sighted in the darknesse of their owne opinions , are blinded with the day-light of experience . the elementall quality of drynesse , and how drynesse by a natural working doth corrupt and consume bodies , is observed , but not the beginning , proceeding , and ending of drynesse and consumption . 2. drynesse and consumption proceed from three actions , originally caused by the naturall spirit of bodies . 3. the 1. action is the refining of moisture into spirit , the 2. the spirits venting ; the 3. the drawing or closing together of the bodies thicker parts the spirit being gotten out . the former are causes onely of consumption , the last is that drynesse and hardnesse , heere chiefly handled . the refining of spirits is cleare and manifest ; for the spirit inclosed in every tangible body that may bee toucht , forgets not to alter and change whatsoever is digestable and convertible in the body , and doth multiply it selfe by begetting a new spirit . this is most evident in substances , which by drynesse being abated in weight , are hollow , and full of pores , and doe yeeld an inward kind of sound ; for the spirit making things lighter rather than heavier , by converting into it selfe the heavy moisture of a body , makes it lighter in weight . and this is the first action , namely of refining & cōverting moisture into spirit . 5. the second action of the spirits venting is also evident . for this venting forth of the spirit may be seene in vapours , and smelt in decaying odours and sents , or if breaking out by degrees , as in age , is the same , but insensibly performed . moreover , the spirit in a compact close body , finding no pores whereby to vent , striving to get out , drives and thrusts out the thicker parts of the bodies superficies , thereby making mettalls rust , and fat substances grow mouldy . and this is the second action of the spirits venting . 6. the third action obscurer , but certaine , is the contraction of thicker parts , after the spirits getting forth , for bodies do then contract & take up lesser roome , as dry'd nut-kernels fill not their shells , and beames and wooden rafters joyned close at first , afterward through drynesse doe chinke , and cleave asunder , and bowles chap and gape with drynesse . secondly , it is evident by the wrinkles of withered bodies , some parts by contraction being loosened , others drawne together , and wrinkled . for wrinkled outsides of bundels of paper and old parchments , the skinne of living creatures , and soft cheese having an outward coate wrinkled with age , are smooth within : and so parchment , paper , and leaves held before the fire , doe wrinkle , turne , and winde together . for age by slow contracting and drawing together , doth cause wrinkles ; but fire doth hastily contract , and fold together : and substances uncapable of wrinkles do cōtract , and grow hard . but when bodies , after the spirits are violently vented , and moisture consumed , cannot unite & contract , they putrefie into a masse of dust , which being lightly touched falls asunder , and vanishes into ayre , as burnt paper and linnen , and embalmed carkasses will doe . and this is the third action of contraction of thick parts after the spirits venting . 7. observe , that when fire and heate drying onely accidentally , have performed their proper worke of refining and diffusing the spirit and moysture , then the parts accidentally contract , onely to avoid vacuity and emptinesse , or for other reasons . 8. putrefaction and drynesse proceeding from the inward spirit , differ in their ingresse and entrance : for in putrefaction all the spirit is not vented , but a part detayn'd , which like a silent fancy works divers changes on the thicker parts not locally contracted , and brings them to an uniforme likenesse . the length and shortnesse of life in living creatures . concerning the length and shortnesse of life in living creatures , observations are light and fabulous : the unkindly life of tame creatures being corrupted , and the life of wild beasts by enduring hard and hot weather , shortned . neither doe the greatnesse of their bodies , time of bearing , number of young ones , or time of growth , sometimes concurring together , sometimes disjoyned , afford any certaine observations . 1. of all living creatures , ( except some few , ( it is reported ) that man liveth longest , in whom all concomitant accidents meete in due proportion : stature great and large , bearing in the wombe nine moneths , one off-spring commonly ; private haire at fourteene , growth till twenty . 2. the elephant liveth longer than any man doth ordinarily : his bearing in the wombe ten yeeres is afabulous report , being but two yeeres , or above a yeere . his bulke or body is exceeding great , growing twenty yeers ; and his teeth are very strong . the elephant is observed to have the coldest blood of all other living creatures , and an hundred yeeres , whereunto sometimes he attaineth , is his age . 3. lyons are accounted long-liv'd , many having beene found toothlesse , caused happily by their violent breathing , and therefore no certaine signe of age . 4. the beare is a great sleeper , a slow and sluggish beast , born by the damme not above forty dayes , being a signe of short life . 5. the fox is well skin'd , feeds on flesh , and lives in caves , but not long liv'd , being a kind of dogge , which is a short liv'd beast . 6. the cammell being a slender strong beast , lives ordinarily fifty yeeres , sometimes an hundred . 7. the horse seldome attaines to forty yeeres of age , his ordinary age being twenty yeeres , there being now no horses of the sunne living freely in faire pastures , but all are serviceable to man , by whose usage the life of the horse is shortened : but the horse growes untill he be six yeeres old ; and a mare goes longer than a woman , and hath seldome two foales . 8. the asse lives as long as the horse , but the mule is longer liv'd than both . 8. the hart is famous for his long life ; for about the necke of a hart a chaine hid , and covered over with fat was found , which had beene put about his necke many yeeres before . but because at five yeeres old the hart comes to perfection , and his hornes having at first but a few branches , doe then sprout forth , and afterward fall off , and grow againe every yeere ; therefore his age is not so currantly beleeved . 9. the short-liv'd dogge lives but twenty yeeres , being his utmost age ; his ordinary age fourteene yeeres . his disposition is hot and fickle , alwayes violently stirring about , or sleeping . the bitch brings forth many whelps at one litter , and goeth nine weekes . 10. the oxe being a slow beast , full of flesh , soone fatted , and fed with grasse , is short-liv'd in respect of his bignesse and strength , sixteene yeeres being his age ; which is longer than the cow doth live , bringing forth but one calfe , and going with her burthen sixe moneths . 11. the sheepe , a beast of a midling bignesse , having a little gall , and well cloathed with a warme fleece , more curled than other beasts haire , seldome comes to the age of ten yeeres . rammes at three yeeres old begin to engender , and untill eighteene yeeres of age doe beget lambes . a sheepe being subject to many diseases , doth seldome live out his utmost age . 12. the goate somewhat resembling the sheepe in shape , lives no longer , but is nimbler , and firmer flesh'd , and should be therefore longer-liv'd , but lasciviousnesse shortens his life . 13. the sow lives fifteene yeeres , sometimes twenty , being moister flesh'd than other beasts , but not long-liv'd . the age of the wilde boare and sowe not certainely knowne . 14. the cats age is sixe or ten yeeres , being a nimble , fierce ravenous beast , not chewing his foode , but devouring and swallowing his foode whole , and his seed ( as aelianus saith ) burnes the female , conceaving with much paine , but kitning easily . 15. hares and conies doe hardly live seven yeeres , being breeding creatures , knitting and coneeaving againe immediately after their bringing forth young . the coney liveth under ground , the hare sitteth in the open ayre , and hath blacker flesh . 16. birds are lesser bodied than beasts , an oxe or horse being farre bigger than an eagle or swan , and an elephant than an estridge . 17. birds are well cloathed with feathers , lying close downe to their bodies , and being warmer than beasts wooll or haire . 18. birds , though great breeders , carry not all their young in their belly , but doe lay their egges severally , being apt to produce young birds by hatching . 19. birds chew not their food , being often found whole in their crops ; but they will picke out nut-kernels , and the seeds of hearbs and flowers , and they are of a strong hot digestion . 20. birds flye with a mixt motion , being borne up by the ayre , and their wings , whose motion exercises their bodies . 21. aristotle observes , that when birds engender by treading , the cocke begets not the egges substance , but makes it fit to hatch ; so that fruitfull egges are hardly known from unhatchable egges . 22. birds bodies are in one yeeres growth at their full bignesse , but their feathers and bills grow seven yeeres afterward . 23. the eagle casting her bill , and so becomming young , is the embleme of long life , her age being a proverb , aquilae fenectus , the age of an eagle ; yet the eagles growing young changes not her beake , but her beakes changing makes the eagle young : for the eagle feeds very painefully and difficultly when her bill is growne extreame crooked . 24. the vulter lives an hundred yeeres , crowes also , and all ravenous birds feeding on flesh , are long-liv'd : but the hawk living not according to his owne kind , but being kept in bondage for private delight and recreation , his terme of life is therefore not certainly knowne ; though some reclaim'd , man'd hawkes have lived thirty yeeres , and wilde haggasses forty yeeres . 25. the long-liv'd raven lives an hundred yeeres : hee feeds on carrion , and flyes not often , but fits much , and hath very blacke flesh . the crow resembling the raven , though not so bigge , nor like in voyce , liveth almost as long , being accounted a long-liv'd bird. 26. the faire feathered swanne feeds on fish , swimmes continually on running streames and rivers , and an hundred yeeres is his age . 27. the goose , though his food be grasse , is long-liv'd , especially the wild-goose ; so that in germany this proverb is common , magis senex quam anser nivalis , older than a white goose. 28. storkes are long-liv'd , for because they never came to thebes , a citty often sack't , therefore it was observed , that they did either circumspectly instruct their young ones in the theban history , or remembred the passages of former ages wherein they lived , and so this sable pointed at their long life . 29. concerning the phoenix , truth is lost in fables . it is chiefly observable , that other birds , when this bird did flye abroad , wonder'd not at her , as they doe by instinct of nature at an owle flying by day light , or a parret gotten out of a cage . 30. the parret brought into england , hath liv'd threescore yeeres , being a bird that eateth any kind of meate , chews his food , changes his bill , and is of a churlish angry disposition , and hath black flesh . 31. the peacocke hath a slow pace , and white flesh , living twenty yeers , and being three yeeres old his tayle is with argus eies speckled and adorned . 32. the cocke is leacherous , a couragious fighter , and short-liv'd , having white flesh . 33. the turky-cocke , or indian cocke , somewhat longer liv'd than the cocke , is a testy angry bird , and hath very white flesh . 34. the ring-dove being an ayery bird , loving to build and sit high , is long-liv'd , fifty yeeres being her age . but pidgeons and turtles are short-liv'd , their age being eight yeeres . 35. pheasants and partridges live sixteene yeeres , being great breeders , but blacker flesh'd than chickens or pullets 36. the lascivious loud whistling black-bird is of all small birds longest liv'd . 37. the sparrow is short-liv'd , the cocke-sparrow shortning his life by wanton lasciviousnesse . the linnet and finch , though no bigger than the sparrow ; doe live twenty yeeres . 38. the estredges age is uncertaine , & life not long , as by tame estreges it is observ'd . the age of the bird 〈◊〉 being long-liv'd , is unknowne . 39. the age of fishes lesse observ'd , because living under the water , is more uncertaine than the age of beasts . some of them breath not , their vitall spirits being kept close , and cooled by their gills , but not so constantly as by breathing . 40. the ayre dries not , nor decayes their bodies , because the water wherein they live , encompassing them , pierceth into their pores , having a greater power than encompassing ayre to shorten their lives . 41. they are ravenous devourers of their owne kind , having cold blood , and soft flesh , not so firme as beasts flesh , but fatter , an infinite quantity of oyle being made of the fat of 42. dolphins live thirty yeeres ; for some whose tayles were cut off , thirty yeeres afterward being taken , were knowne ; they grow tenne yeeres . 43. it is observable , and very strange , that fishes bodies doe grow slender with age , their tayle and head retaining their former bignesse . 44. in fish-ponds belonging to the roman emperour , lampreys living threescore yeers , by long keeping were made tame ; one of their deaths being therefore by the orator crassus lamented . 45. the pike of all fresh-water fish is longest liv'd , forty yeeres being his age : hee is a ravenous devourer , and his flesh in eating is dry and firme . 46. the carpe , breame , tench , and eele , live not above tenne yeares . 47. salmons are of a suddaine growth , but short liv'd , and also trouts , but the perch groeth slowly , and lives longer . 48. the age of the whale , sea-calfe , sea-hog , and other fishes is unknowne . 49. the long-liv'd crocodile alwayes growing , is a devouring cruel creature , that layeth egges , and the water pierces not his skinne beeing scaly and hard . the age of other shel-fishes is unknowne . greater observations . concerning the length and shortnesse of the life of living creaturer , hitherto negligently observed , and proceeding from divers causes , insteed of certayne rules hard to find , these notes following may be added . 1. birds are longer-liv'd then beasts , as th' eagle , vulter , pellican , kite , raven , crow , swan , goose , storke , crane , ib is , parret , ringdove , &c. though they are lesser , and in one yeare at their ful growth . for birds are long-liv'd , because they are wel clothed with warme feathers to keepe out cold , and doe live in the free open aire , as mountayners doe , or because when they flye , they are carryed by the ayre & their wings , this mixt motiō makes thē helthful or because birds are not pin'd for want of nourishment , or thrust in the belly of their old bird , by turnes laying her eggs ; but especially because birds partaking more of the hennes substance than of the cocks , have not such sharpe and hot spirits . 2. it is a position , that living creatures begotten by a greater quantity of the dammes seed ( as birds are ) than of the sires , and lying longer in their dammes belly , partaking more of the dammes seed than the sires , are therefore longer liv'd . and it is observeable , that men being in visage and countenance liker their mother than their father , doe live longest ; as those children doe , which sound and healthfull men beget on young wives . 3. living creatures may receive much hurt or good in their first breeding ; for such as lye not too close together in the belly of the damme , but have sufficient nourishment , are long-liv'd ; as the egges of birds laid by turnes , and the young of beasts , bringing but one at a yeaning , have roome enough and nourishment . 4. long bearing in the mothers wombe , and the dammes belly , is forthree respects a cause of long life . first , the of-spring hath more of the mothers or dammes substance : secondly , it becomes a stronger birth . thirdly , it better endures the ayres power . lastly , it denotes , that nature intended such a birth for the center of a large circumference of many yeeres . the short life of oxen and sheepe , calves , and lambs lying sixe moneths in their dams belly before they are calved & yeaned , proceeds from other causes . 5. grazing cattle are short-liv'd , but beasts feeding on flesh live longer , and birds which do eate seeds and fruits . for halfe the long-lived harts foode growes ( as they say ) above his head ; and the goose feeding not onely on grasse , finde some foode in the water . 6. another cause of long life , is warme cloathing , and keeping out immoderate heat and cold , whereby the body is much weakned and decay'd , as birds cloathed with warm feathers , are therefore longer liv'd . but sheepe having thicke fleeces , are not longliv'd , being subject to many diseases , and feeding onely on grasse . 7. the head is the principall seate of all the spirits , beeing great wasters and consumers of the body , so that the great abundance , or sharp inflamatiō of the spirits shortens life . therefore birds having little heads inrespect of their bodies are long liv'd , and men having very great heads live not long . 8. the best kind of motion for prolonging of life , is to be born and carried , as the swan and other swiming water fowle are , and all birds flying more painfully with their wings , and fish whose age and long life is unknowne . 9. slow comming to perfection , both for growth and ripenes , signifies long life in al creatures , for teeth , private haire , and a beard , are degrees of maturity or ripenesse preceding manhood . 10. milde meeke ereatures , as sheepe and doves , are not long-liv'd , the gall being like a whetstone , whereon natures faculties are sharpened , and fitted to performe their offices . 11. creatures having white flesh , live not so long as those , whose blacker flesh shewes that their bodies moisture is finner , and more compact . 12. as a great fire is lasting , and not soone extinguished , and a little water soone evaporates : so quantity and bignesse preserve corruptible bodies ; a twigge withering sooner than the body of a tree , and all great beasts living longer than lesser beasts . nourishment , and the waies of nourishing . the history . 1. nourishment should bee of an inferiour nature , and simpler in substance than the body nourished . plants are nourished by the earth and water , living creatures by plants ; and men by living creatures , feeding partly on flesh as man doth on plants ; but neither can subsist by plants or sallets onely ; but fruits and parched corne will sustaine life . 2. nourishment too like the nourished substance , is not good . for grazing cattle touch not any flesh , and beasts feeding on flesh prey not upon their owne kind . anthro pophagi or cannibals , feede not one mens flesh ordinarily , but by eating their enemies flesh as a great dainty , doeat once satisfie their hunger and reuenge . also seede corne in the same field where it grew , should not be sowne , nor a graft be set into the stocke , whence it was taken . 3. nourishment well prepared , and somwhat like the nourished substance , makes plants fruitful and living creatures fat. for the stocks nourishment is better and more agreeable unto the grafts nature , then the earths nourishment to a young tree or plant. and an onion-seed or a plants seede sowne or set in the earth , produceth not such a great onion , or faire plant , as when the seede is put into an onion , or into a plants root , and so set in the ground . the boughs of elme , oke , and ash , and such forrest-trees , grafted on stocks , and comming to bee trees , have broader leaves thā other planted trees . also men feed not so wel on raw flesh as on roast . 4. living creatures receive nourishment at their mouth , plants at the roote , young creatures in the wombe at the navell . birds are nourished awhile by the white of the egge , part thereof being found in their throats after hatching . 5. observe , that although all nourishment proceeds and rises from the center to the circumference , issuing forth from the inward parts to the outward , yet trees receive not from their inward parts and pith so much nourishment as from their outward parts and barke , which being stript off , they presently wither , and dye . also of living creatures , the flesh beneath and above the veines is nourished by the blood . 6. by the inward function of extruding or driving out , and the outward operation of attracting nourishment , the nourishing faculty doth worke . 7. vegetables or plants simply digest their nourishment , without avoyding superfluous excrements , gummes of trees being rather superfluities of nourishment than excrements , and knobs and knots , sores : but living creatures discerning what nourishment is like their substance , doe digest the best , and reject the rest in excrement . 8. the greatest and fairest fruits hanging on the tree , receive all their nourishment through their stalkes . 9. living creatures seed being sowne and spent , is onely at first capable of nourishment , but seeds of plants after long keeping will grow : but young grafts and shoots must be planted while they are fresh and greene , or else they will not grow , but their roots being not covered with earth , will dye . 10. living creatures have different kinds of nourishment agreeable to their age , for in their mothers or dammes belly moysture is their food , after birth milke , then meate and drinke ; and being old , they love sollid savory food . 11. but whether nourishment may not onely by the mouth , but also outwardly bee received , is chiefly considerable . for if baths of milke in hot feavers and consumptions were used , and some physitians hold that nutritive glisters might bee purposely made , then such nourishment received not by the stomacke , but outwardly , may supply digestions weaknesse in age. the length and shortnesse of mans life . the history . 1. before the flood , as the sacred scriptures declare , men lived an hundred yeeres : yet of all the fathers none attained to a compleat thousand yeeres of age , neither did the generations of the holy line of grace live onely thus long ; for by the patriarkes eleaven generations from adam to the flood , and caines eight , cains generation seemes longer-liv'd but mans life immediately after the flood , was reduced to a moiety , though noah borne before the flood lived to his ancestors age , and sem attayned to sixe hundred yeares of age . but three generations after the flood , mans life was contracted & shortned to an hundred yeares , being the fourth part of their former age. 2. abraham lived 175. yeares in great prosperity and happinesse . isaac attained to an hundred and eighty yeares of age , a chaste and quiet man. iacob having many troubles , and many children , lived an hundred forty and seaven yeares , hee was a patient , milde , wise man. ismael was a martialist , and an hundred thirty seaven yeares was his age. 3. but sarah ( no other womans age beeing recorded in the holy scripture ) dyed at an hundred seaventy years of age , being a 〈◊〉 〈◊〉 〈◊〉 woman , an excellent mother and wife , and famous for discreet carriage , and obedience to her husband . also ioseph , a wise and politicke man , though in his younger yeares much afflicted , lived afterward in great felicity and happinesse , and attained to an hundred and ten yeares of age. but his elder brother levi , impatient of disgrace , and seeking revenge , lived an hundred thirty seaven yeares compleate . and the sonne of levi , and his nephew , the father of aaron and moses lived as long . 4. moses lived an hundred yeeres , being stout-hearted , but of a mild carriage , and slow speech : yet moses said in the psalme , that threescore and ten yeeres was the ordinary age of man , and of the strongest but fourscore yeers , being still the terme of mans life . but aaron , three yeeres elder than moses , dyed the same yeere that his brother did : a man of ready speech , and gentle carriage , but somewhatinconstant . phineas , aarons nephew , ( by gods divine grace and favour ) lived three hundred yeeres : for all the israelites going out to warre against the tribe of benjamen , phineas , being a very zealous man , was then ( as the history relates ) a chiefe captaine and counseller . ioshua , an excellent and fortunate captaine , lived to an hundred and tenne yeeres of age. caleb lived in his time , and to his age : but ehud the judge lived also an hundred yeeres . the holy land , after his conquest of the moabites , being eighty yeeres under his government : he was a valiant stout man , and devoted his actions to the common-wealths good . 5. iob restored to his former happinesse , lived one hundred and forty yeeres , having had before his troubles , sonnes that were growne men . he was a politick , eloquent , good man , and the example of patience . ely the priest lived 98. years a fat man , and of a pleasant loving disposition . but elizeus the prophet , beeing at the time of the assumption of elias , in regard of his age , mockt by children , and called old bald pate , lived sixty yeares afterwards , and was above an hundred yeares of age when hee dyed : hee was a severe man , living austerely , and contemning riches . isaias the prophet was an hundred yeares of age , and spent seaventy of those yeares in prophesying ; but when hee beganne to prophesie , and at what age hee dyed is unknowne . hee was a very eloquent and evangelicall prophet , inspired with the promises of the comming of christ , fulfilled in the new testament . 5. tobias the elder lived 158. yeares , and the yonger tobias 127. yeares , being mercifull and charitable men . many iewes that returned from the captivity of babylon lived long , and could remember the building of both the temples , the latter being builded seaventy years after the other . many ages afterward when our saviour was borne , simeon was an old religious , faithfull man. and anna the prophetesse lived then to an hundred yeares of age , shee having bin first a mayde , then a married wife seaven yeares , a widdow eighty foure yeares , and afterward a prophetesse of our saviours incarnation : shee was a holy woman , that spent her life in prayer and fasting . 6. the long lives of men mentioned in heathen authours are fabulous narrations , and deceitfull calculations of ages . those egyptian kings , that raigned longest , lived not above fifty or five and fifty yeares , a common moderne age . but it is fabulously supposed that the kings of arcadia lived to a great age , because their countrey was mountaynous , and both they and their people being for the most part shepheards , kept a temperate dyet . but as pan was their god , so all these relations are but pannicke vaine fables . 7. numa king of the romans lived to eighty yeares of age , beeing a peaceable , studious , and religious man. marcus valerius corvinus , was consull sixe and forty yeares after his first consulshippe , and lived an hundred yeares , being both in warres and private affaires very powerfull , of a popular disposition , and alwayes fortunate . 8. solon the athenian law-maker , and one of the wise sages , lived above fourescore yeares , beeing a valiant man , but popular , a lover of his countrey , learned , and somewhat voluptuous . 〈◊〉 of creete reached unto 157. yeares of age , and lived fifty seven of those yeeres in a cave . halfe an age afterward 〈◊〉 calophonius , having at twenty yeeres of age left his countrey , after 77 yeeres travaile returned againe , and lived in all 102. yeers , or longer . this man being a traveller , had also a wandring minde ; and for holding many opinions , was called 〈◊〉 orthe wanderer , instead of zenophon ; yet certainely his conceite and fancy was large , and infinite . 9. anacreon , the wanton , voluptuous poet , reached to fourescore yeeres of age , and upwards ; and pindar of thebes , a poet of an high fancy , witty in a new way of writing , and a religious adorer of the gods , lived fourescore yeeres compleate . sophocles the athenian , attained to the same age , an eloquent tragicall poet , and a great writer , but carelesse of his family . 10. artaxerxes , king of 〈◊〉 lived ninety foure yeeres , being a man of a dull wit , not laborious , nor painefull , but affecting ease more than glory . agesilaus was a moderate king , and a philosopher ; a great souldier , and polititian , but ambitious of honour ; and aspired to fourescore and foure yeeres of age. 11. gorgias leontinus lived an hundred and eighty yeeres . this man was a rhetorician , a publicke schoole-master , and a traveller , and before his death he sayd , that protagoras the abderite , being a rhetorician , a polititian , and as great a traveller as gorgias , lived ninety yeeres . socrates the athenian multiplying his life , reached to ninety nine yeeres of age : hee was a modest rhetorician , that would never plead in open court , but kept a private schoole . democritus of abdera , drew out his time of life to an hundred yeeres , being a great naturall philosopher , and a learned physitian , and practitioner in experiments ; so that aristotle objected against him , that his observations were grounded more on comparison than reason , being not prooved by logicke , but by similitude , the weakest kind of argument . diogenes synopeus , allowing others liberty , but strict in private government , delighting in poore dyet , and patience , lived ninety yeeres . zeno citteus , lacking but two of an hundred yeeres old , was high-minded , and a contemner of opinions , and had an excellent wit , not offensive , but rather alluring than cōpelling affection . seneca afterward had the like wit. plato of athens lived 81 yeers , a man affecting quietnesse , and high contemplation ; of a civill handsome behaviour , not light but pleasing , and majesticall . theophrastus etesius using a sweet kind of cloquence , mingled with plentifull variety gathering onely the sweete roses of philosophy , not the bitter worme-wood , attained to fourscore and five yeeres of age compleat . carneades of cyrene many yeeres afterward , lived untill hee was fourescore and five yeeres old ; a fluent eloquent man , delighting in variety of knowledge , which made his conversation pleasing and acceptable . but in cicero's time orbilius , no philosopher , or rhetorician , but a grammarian , lived almost an hundred yeeres ; being first a souldier , then a schoolemaster ; of a proud disposition , and a whipping , rayling writer even against his own schollers . 12. q. fabius maximus having beene sixty three yeeres augur , and more respected for his nobility than age , was above fourescore yeeres old when he dyed . he was a wise man , that ripened actions by delaying their execution , being all his life-time moderate , courteous , and grave . masinissa , king of numidia , lived above 90. yeeres , and being above fourescore and five yeeres old , had a sonne . this man was valiant , and confident in fortune , whose changes his younger yeeres having experienced , hee afterward lived in constant happinesse . marcus porcius cato lived above 90 yeeres , being a man of an iron body and minde , of a sharpe speech , and contentious ; addicted also to husbandry , and to himselfe and his family a physitian . 13. terentia , cicero's wife , living an hundred and three yeeres , suffered many troubles and afflictions by her husbands banishment , and putting to death , and by the gout . luceia playing the part of a young maid , afterward of an old wife upon the stage , lived an hundred yeeres . also galeria copiola being at first an actresse , was 99 yeeres afterward at the dedication of pompeyes theater , brought forth as a miracle of age , and afterward was a spectacle in playes made in honour of augustus caesar . 14. livia iulia augusta , wife to augustus caesar , and mother to tiberius , living but ninety yeeres , was a more famous actresse than the former : for livia being a courteous , stately , and pragmaticall matron , complying with her husband by dissembling obedience , and with her sonne by majesticall courage , was certainely an excellent actresse in the comedy of augustus life , whereunto himselfe spoke a commanding epilogue , charging his friends to applaud it after his death . iunia , wife to c. cassius , and sister to m. brutus , being ninety yeeres old , and living sixty foure of those yeeres before the philippicke battaile , was rich , and though unfortunate in her husband , and kindred , yet a noble widdow . 15. in vespasians reigne , anno 76. in the part of italie lying betweene the appenine and the river po , men of an hundred yeeres old , and upward , were ceassed , and put into the subsedy-booke , namely , 124. of one hundred yeeres of age , 54 an hundred and twenty yeeres old , 57 aged one hundred twenty five yeeres , 2 aged one hundred twenty five yeeres , 4 one hundred and thirty , 4 others one hundred and thirty five , or seven ; and 3 that were one hundred and and forty yeeres old . there were also at parma 3 men of an hundred and twenty yeeres of age , and 2 one hundred and thirty yeeres old . at bruxels there was an old man aged one hundred twenty five yeeres , and another at placentia an hundred twenty one yeeres old , and an old woman aged an hundred thirty two yeeres , was living at fluentia ; and in the ancient towne velleiacium , seated on the hills neare placentia , were sixe men aged an hundred and ten , and foure an hundred and twenty . lastly , at rimino , one m. aponius was an hundred and fifty yeeres old . the fortune , disposition , and qualities of the former persons being signes of long life , to such as be endued with the like , are in a true and briefe character described , and no examples of long life under fourescore yeeres of age , have beene , or shall be mentioned . 16. of the roman , grecian , french , and german emperors , being almost two hundred , some onely attained to fourescore yeeres of age. the emperours augustus and tiberius living seventy eight , and seventy sixe yeeres , might have reached fourscore yeers , had they not beene poyson'd by livia and caius . augustus lived seventy six yeeres , being a moderate prince , somewhat hasty in action , but of a faire and pleasing carriage ; temperate in dyet , lascivious , and very fortunate , and about 30. yeeres of age falling into a dangerous sicknes , was restored to health by antonius musa , and cured by cold medicines , instead of hot applications used by other physitians , as agreeable to his disease . tiberius was by two yeeres longer-liv'd than augustus . his words ( as augustus sayd ) stucke in his jawes ; being a prince of a flow speech , but sterne , and bloody ; a drinker , and 〈◊〉 in dyet , yet very carefull of his health , being wont to say , that every one after 30. yeeres of age was a foole , or a physitian . gordian the elder lived sixty yeeres , then being made emperor , he fell into a violent sicknesse , and dyed . he was a brave famous man , learned , and a poet , constant in the whole course of his life , and a little before his death fortunate . the emperour valerian lived seaventy sixe yeeres before hee was taken prisoner by sapor king of the persians , seaven yeeres afterward suddainely fell sicke , and dyed : he was or an ordinary temper , and not very valiant , and though weake in desert , was by generall opinion conceived worthy to be 〈◊〉 emperor . anastasius sirnamed dicorus , was fourescore yeeres of age , being a quiet , mild , superstitious , 〈◊〉 man. amicius iustinianus lived fourescore and foure yeeres , affecting glory , famous by his captaines successe , not his owne valour ; uxcrious , and by others governed . helena of britaine , the mother of constantine the great , lived fourescore yeeres , being no states-woman , but wholly devoted to religion ; yet of an high spirit , and alwayes happy . theodora the empresse , ( sister to zoes , the wife of monomachus , who after her decease reigned ) lived above fourescore yeeres , a 〈◊〉 woman , stately , fortunate , 〈◊〉 credulous . 17. after these examples of long-liv'd heathen men , the ages of principall ecclesiasticall persons shall bee related . st. iohn , our saviours beloved apostle and disciple , lived ninety three yeeres , whose divine 〈◊〉 and burning charity were shadowed forth by the embleme of an eagle drawne neare his picture . luke the evangelist was fourescore and foure yeeres of age , an eloquent man , and a traveller , st. pauls constant companion , and a physitian . simoon cleophas , called christs brother , was bishop of ierusalem , and lived an hundred and twenty yeeres before hee was martyred , being a couragious , constant , charitable man. polycarp the apostles disciple , and bishop of smyrna , attained to an hundred yeeres of age , and was then martyred : a high minded man , of heroicall patience , and laborious . dionysius areopagita , in the apostle pauls time , living ninety yeeres , was called the bird of heaven , being an excellent divine , and famous for life and doctrine . aquila and priscilla , the apostle pauls hosts , and afterward fellow-helpers , lived to an hundred yeeres of age , being in pope xistus time an ancient married couple , wholly given to good workes , the churches first founders being commonly to their great comfort , fortunate in marriage . st. paul the hermite lived in a cave an hundred and thirty yeeres , with intollerable poore hard dyet , spending his life in meditation , being not illiterate , but learned . st. anthony , the first founder or restorer of the order of monkes , attained to an hundred and five yeeres of age , and being a devout contemplative man , of an austere and severe life , governed his monkes in such a glorious solitude , that hee was visited by christians and philosophers , and adored as a living image of sanctity and holinesse . athanasius , a man of invincible constancy , commanding fame , and yeelding not to fortune ; bold with great personages , popular , & a stout champion in controversies , dyed above 80. yeeres old , st. ierome above 90. yeers old ; being an eloquent writer , learned in languages and sciences : a traveller , and toward his old age of an austere life , his high minde shining in a private life like a starre in obscurity . 18. but of two hundred and one and forty popes , five onely attayned to fourescore yeeres of age , and upwards : the age of many of the first popes being shortened by martyrdome pope iohn the 23 th , lived ninety yeeres compleate : a man of an unquiet disposition , and an innovator ; bringing in many alterations and changes , some for the better , but a great hoarder of wealth and treasure . gregory the twelfth , by a factious election created pope , dyed at ninety yeeres of age , his short papacy affording nothing worthy of observation . paul the third lived eighty one yeeres , being of a quiet disposition , and profound judgement ; a learned astrologer , carefull of his health , and like the old priest ely , a father of his family . paul the fourth being fourescore and three yeeres of age , was of a severe disposition , high-minded , and imperious ; of a working fancy , and an eloquent ready speech . gregory the 13 th , living also fourescore and three yeeres , was a good man , politicke , temperate , and charitable . 19. the examples following are promiscuously set downe together . arganthonius , king of cadez in spaine , lived 130. or 40 yeeres , reigning 80. yeeres ; his manners , kind of life , and the time wherein he lived are unknowne . cyniras , king of cyprus , accounted then a happy pleasant island , lived one hundred and fifty , or sixty yeeres . two kings of the latines 800. and 600. yeeres . some kings of arcadia 300. yeeres , but the inhabitants long life in this healthfull countrey is but an invented fable . it is reported that in illyricum one dardanus lived five hundred yeeres without any infirmity of age . the epians , a people of aetolia , were generally all long-liv'd , 200 yeeres being a common age ; and amongst the rest the gyant litorius was 300. yeeres old . on the top of the mountaine tmolus , anciently called tempsus , many men attain'd to 100 and 50. yeeres of age . the sect of the esseans in iudea liv'd above 100. yeeres , keeping a very poore pythagorean dyet . apollonius tyaneus being above an hundred yeeres old , had a fresh faire complexion , and was accounted by the heathens a very divine man , but by the christians esteemed a magitian ; being a pythagorian in dyet , a great traveller , famous , and renowned , but in his age hee was disgraced , and suffered many contumelies and reproaches , which redounded afterward to his honour . but his pythagoricall dyet caused not his long life , being rather hereditary from his grandfather , who lived an hundred yeeres , the age also of q. metellus , who being twenty yeeres after his consulship , high-priest , his hand did not shake , nor his voyce failed not in offering sacrifice . appius caecus being very old , and blind , governed a great family , and the common-wealth ; and in his extreame old age being brought on a bed into the senate house , disswaded from making peace with pyrrhus : in the beginning of his oration shewing a memorable and invincible courage and strength of minde , saying , my blindnesse ( reverend fathers ) i have very patiently endured , but now hearing your dishonest counsell and purpose to conclude a peace with pyrrhus , i could wish my selfe deafe . m. perpenna lived ninety eight yeeres , surviving all the senators of his consulship , and all elected in his censorship , except seven . hiero , king of sicily , reigning at the time of the second punick warre , lived almost an hundred yeeres , being a moderate prince both in government and manners , religious , faithfull in friendship , bountifull , and continually fortunate . statilia , of a noble family , lived ninety nine yeeres in claudius reigne . claudia , the daughter of otilius , one hundred and fifteene yeeres . xanophilus , an ancient philosopher of the pythagorean sect , one hundred and six yeeres , being very healthfull and lusty in his old age , and very popular for his learning . islanders were formerly accounted very long-liv'd now equall to others in age . hippocrates of cous a famous physitian , lived one hundred and foure yeeres , approving his art by lengthning his life . hee was a wise learned man , of great experience and observation , who affecting not methodicall words , found out the nerves and sinewes of science . demonax a philosopher by profession and manners , livingan hundred yeeres in adrians reigne , was an high-minded man , a conquerour of his minde , and without affectation a contemner of the world , yet civill and courteous : when hee dyed , being asked touching his buriall , hee answered , never take care for burying me , for stinch will burie me . hee that askt him , sayd againe , would you have your body left for dogges and ravens to feede upon ? demonax answered , what great hurt is it , if having sought while i lived , to doe good unto men , my body doe some good to beasts when i am dead . the indians called pandorae , are very long-liv'd , reaching two hundred yeeres of age , and their childrens haire , ( which is strange ) being white , when they grow elder , turnes blacke , and afterwards gray ; whereas white haire doth ordinarily grow blacker . the seres , another sort of indians , with their plantine drinke , live to an hundred yeeres of age . euphranor the grammarian , being above an hundred yeeres old , kept a schoole , and taught schollers . ovid senior , ovid the poets father , lived 90. yeeres ; who differing from his sonnes disposition , and contemning the muses , disswaded 9. his sonne from studying poetry asinius pollio , favorite to augustus , and favored also by the gods , granting him a long life of an hundred yeeres , was luxurious , eloquent , learned , hasty , proud , cruell , and made private benefit , his actions onely center . seneca managing states matters , and being banished for adultery in claudius reigne , was not an hundred yeeres old when hee was neroes schoole-master . iohn of times being a french man , and charles the greats souldier , was accounted in those latter times the longest liver , being three hundred yeeres old . gartius aretine , grand-father to aretine , living to 104. yeeres of age , was healthfull even to the last , feeling no sicknesse ; but when strength of nature decay'd , dyed with age. many venetians lived exceeding long , as captaine francis donatus , thomas contarenus , proctor of saint markes , francis molin , proctor also of st. marks and others . but comerus venetus having a sickly crazy body , for the recovery of health , tooke all his meate and drinke by weight , keeping afterward according unto that proportion a constant dyet , and thereby lived above an hundred yeares in perfect health . william postell a french-man , beeing an hundred and twenty years old , had on his upper lip blacke haire not turned white , being a man of a stirring braine and light fancy , a great travailer , and a well experienced mathematician , and somewhat enclined unto heresie . 20. in england there is in every populous village a man or woman of threescore yeares of age . and at a wake in herefordshire , a dance was performed by eight men , whose age added together , amounted to eight hundred yeeres , some being as much above 100 yeeres old , as others were under that age . 21. many mad folks in bethleem hospitall , in the suburbs of london , live very long . 22. the ages of nymphs , fawnes , and satyres , formerly superstitiously adored , are but dreames and fables , contrary to philosophy and religion . so much forthe history of the long life of particular persons , generall observations follow . 23. in succeeding ages and generations , length of life is not shortned , fourscore yeeres having beene from moses time the constant age of man , which declines not ( as it is supposed ) nor decreases . but in particular countries mens lives were longer , when plain homely dyet , and bodily labour were much used , and shorter when more civiliz'd times delighted in idlenesse , and wanton luxury . but succeession of ages shortning not the length of life , must be from the corruptions thereof distinguished . the ages also of beasts , as oxen , horses , sheepe , goates , and such like creatures , being not shortned in this age. therefore the deluge , or generall flood , and perhaps particular accidentall floods , long drouths , earthquakes , and the like , doe shorten age , not succession of ages and generations . neyther doth the bignesse and stature of bodies now decrease and grow lesse , though virgil following common opinion , prophesied of a lesser stature of men in succeeding ages , of the ploughing the emathian and emonensian fields , saying thus : grandiaque effossis mirabitur ossa sepulohris . he shall admire those great and mighty bones , which are digg'd up from under their grave stones . though is sicily and other places three thousand yeares since gyants lived in caves , yet the generall stature of men since then , is not declined , or decreased , which is observable , confutes the common opinion , that men are not so long liv'd , bigge , nor strong , as formerly . 24. in colde northerne countries men commonly live longer than in hotter , their skin beeing more compact and close , whereby their moysture is not so easily diffufed , scattered abroad , and consumed by the sharpenesse of their repaireable spirits , nor by the ayre moderately warmed with the sunne beames exhausted and devoured . but under the equinoctial line . over which the sunne passing , makes two winters and summers , and equall dayes and nights , the inhabitants live very long as in peru and taprobana . 25. the mediterranian islanders are commonly long liv'd , for the russians live not so long as the orcades , nor the affricans as the inhabitants of the carnaries and terceras , though under the same paralell , and the 〈◊〉 though earnestly desiring and affecting long life , are not so long liv'd as the chinois , the sea ayre yeelding a cheerishing warmth in colde countryes , and a refreshing coole breez in hot countries . 26. high grounds , except the tops of mountaines , doeproduce longer liv'd people , than low flat levells , and in high countries , as in arcadia and greece , and part of aetolia ; the inhabitants live to a great age , as the inhabitants of mountaines would doe , if their pure cleere ayre were not accidentally corrupted with vapours , which rising from the vallies , do settle and rest on the hils . therefore on snowy mountaynes , on the 〈◊〉 the pyrenean mountaines , and the appenine , the inhabitants live not so long , as those dwelling on midling hills or vallies : but on the ridges of mountaines towards ethiop . and the abyssines , covered with snow , but with no hovering vapors , the people live and arrive to an hundred and fifty yeare of age . 27. the ayre of marches and fens lying flat and low , agrees wel enough with the natives , but to strangers is unhealthful , shortning their lives . and marshes or other fenneyplaces that are over-flowed with salt tides , are unwholsomer than those overflowed with fresh land water . 28. the particular countryes wherein the people live unto agreat age , are these ; arcadia , aetolia , indye on this side ganges , brasil , taprobana , brittaine , ireland , and the ilands of orcades and hebrides , but not ethiopia , as some of the auncients supposed . 29. the ayres perfect wholesomnesse is a secret quality , rather found out by experience , than reason . for if a peece of wooll laid some certaine dayes in the open ayre , doe not grow heavier in weight , it is an experiment that the ayre is good , also if a peece of flesh layd in the same manner remaine unputrified , or if a perspective glasse doe present the object in neere distance , the ayre is thereby approoved wholesome . 30. a wholesome and healthfull ayre must bee good , pure and equall . hils and vallies , with a kinde of changeable variety , make a pleasant prospect , but are not so healthfull , as the moderately dry plaine , notbarren or sandy , but woodded with shady trees . 31. it is bad dwelling in a different changeable ayre , but change of ayre in travayle , by use and custome becomes healthfull , making travailers long-liv'd . and cottagers dwelling continually in one place , live to a great age , the spirits beeing consumed lesse by an accustomed ayre , but nourished and repayred more by change of ayre . 32. the life of man ( as was sayd ) is not lengthned or shortned by succession of ages , but the immediate condition of the parents , both the father and mother is to bee regarded . as whether the father were an old man , young , or middle aged , healthfull and sound , or sickly and diseased , a glutton , or a drunkard , or whether children were begotten after sleepe in the morning , after long forbearance of venery , in the heate of love , ( as bastards ) or in colder blood , as in continuance of marriage . the same circumstances are also on the mothers side considerable ; and also the conditions of the mother being with child , as whether shee were healthfull , and what dyet she kept . certaine rules for judging of childrens long life by their begetting , and birth , are hard to bee given , matters falling out contrary to likelyhood : for children begotten with a lively courage , prove strong , but through their spirits sharpe inflammation are not long-liv'd . also children conceaved of a greater or equall quantity of the mothers seed , and begotten in lawfull wedlock , not in fornication , and in the morning , their parents being not too lusty and wanton , doe live long . for it is observable , that stout strong parents , especially mothers , have not strong children . therefore plato ignorantly imagined , that because women used not exercise as men did , therefore children were not strong ; whereas unequall strength is most powerfull in the act of generation , a strong man and a weake woman having strongest children ; so young women are the best breeders , and young nurses are best . for the spartan women marrying not untill two or five and twenty yeeres of age , called therefore man-like women , had no luster long-liv'd children , than the roman , athenian , or theban women , counting themselves at twelue or foureteene yeares old marriageable . therefore spare dyet made the spartan women excellent breeders , not late marriage . but experience shewes that some families are long-liv'd ; long life , and diseases beeing hereditary to all of the same stocke and parentage . 34. a blacke or red haire and complexion with freckles , are signes of longer life , than a white haire and complexion . and a fresh red colour in yong folkes , is better than a pale ; a hard skin , being not a thick spongy goose skin , but close grain'd , is a better signe of long life than a smooth skinne . and great wrinkles in the forehead are better signes than a smooth fore-head . 34. haire hard like bristles , is a better signe of long life than dainty soft locks , and hard thicke curled haire is better than soft and shining . 35. baldnesse comming sooner or later , is an indifferent signe , many being soone bald , yet long-liv'd ; and gray haires accounted signes of old age , comming betimes without baldnesse , are signes of long life ; with baldnesse betokening the contrary . 36. the hairinesse of the lower parts , as the thighes and legges , is a signe of long life , but not of the breast , or upper parts . 37. men of a tall stature , proper , bigge , strong , and active , are long-liv'd ; but a low stature , and slow disposition , are contrary signes . 38. in regard of proportion , short wastes and long legges betoken longer life than long wasts and short legges . and a bigge proportion downwards and slender upwards , is a signe of longer life , than broad shoulders , and slender making downwards . 39. leane folkes , of a quiet , peaceable disposition , and fat folkes of a cholericke stirring nature , are commonly long-liv'd . fatnesse in youth is a signe of short life , but not in age . 40. long growth , eyther to a great or lesser stature , is a signe of long life ; but suddaine growth either to a lowe or high stature , is a bad signe . 41. firme flesh , full of muscles and sinews , buttocks not too bigge , and high swelling veines , doe signifie long life ; the contrary are signes of short life . 42. a small head proportionable to the body , a middle-siz'd necke , not long , slender , thicke or short , shrinking within the shoulders , large nostrils , a wide mouth , eares grisly , not fleshy ; and strong , close , even teeth doe signifie long life , and especially breeding of new teeth . 43. a broad breast bending inwards , crooked shoulders , a flat belly , a broad hand with few lines in the palme , a short round foote , thighes not very fleshy , and high calves of the legges , are signes of long life . 44. great eyes with a greene circle betweene the white and the white of the eye , senses not too sharpe , slow pulses in youth , in age quicker , holding the breath easily ; costivenesse in youth , loosenesse in age , doe signifie long life . 45. astrologicall observations drawne from the horoseope or nativity , are not allowable . children comming at eight moneths are commonly still-borne ; but children borne in winter , are long-liv'd . 46. a strict pythagoricall dyet , or cornarus dyet of equall proportion , are good to make schollers and fryars live long . but by free eating and drinking , and a plentifull dyet , common people live longest . a moderate , temperate dyet , though healthfull , is no cause of long life ; for the strict dyet doth breed few spirits , consuming lesse moysture , and the full dyet yeelds more repairing nourishment ; but the moderate dyet affords neither fewer spirits , nor more nourishment , the meane of good extreames being not so good as of bad extreames . with a strict dyet watching must bee used , to keepe sleepe from oppressing the spirits being few , and also moderate exercise , & abstinence from venery : but a plentifull dyet requires much sleepe , frequent exercise , and seasonable venery . baths and oyntments formerly used for delight , not to prolong life , shall bee hereafter in the following propositions exactly handled . but the learned and wise physitian celsus , held that variety and change of good plentifull dyet was best , also watching , but longer and oftner sleepe ; fasting also , but more frequent feasting ; and businesse sometimes , but more often pleasure and recreation were good and healthfull . in keeping a good dyet , being the greatest lengthner of life , there are different observations . i remember 〈◊〉 an old man of above an hundred yeeres of age , produced for a witnesse in a plea of prescription , having given in evidence , and being askt by the iudges by what meanes hee had lived so long , answered , by eating before i was hungry , and drinking before i was thirsty : but this matter shall bee heereafter handled . 47. a religious holy life may cause a long life ; for retyrednesse , rest , divine contemplation , spirituall joy , noble hope , wholesome feare , sweet sorrow , newnesse of life , strict observations , repentance and satisfaction , doe lengthen the naturall life of a mortified christian ; and the austere dyet of such a life hardens the body , and humbles the spirit ; so that paul the hermite , and simeon the anchorite , and many other monkes , lived thus in the wildernesse untill they were old . 48. next unto this is the learned life of philosophers , rhetoricians , and grammarians , living in ease , and thoughts not appertaining to businesse , without griefe , delighting in variety & impertinences , and in a free voluntary expence of time , in the pleasant conversation of young men . but philosophies in respect of long life are different ; for superstitious high contemplative philosophies , as the pythagoricall , and platonicke , and naturall philosophy , metaphysicks , and morall philosophy of heroicall vertues were good studies to prolong life : such were the philosophies of democritus , philolaus , xenophon , astrologians and stoicks : also sensible philosophies , not profound and speculative , but agreeable to common opinion , were good studies , profest by carneades , and the accademicks , rhetoricians , and grammarians : but difficult subtile philosophies , weighing matters in the scale of principles , and full of thorney questions , were bad studies , whereunto the peripateticks and scholasticks were devoted . 49. the countrey life busied in imployments abroad , being active , and keeping a fresh homely dyet , without care and envy , doth therefore prolong life . 50. the military life is good in youth , many excellent warriers having beene long-liv'd , as corvinus , camillus , xenophon , agefilaus , and other both ancient and moderne . also the improvement of vertue by increasing dayly in goodnesse , and labouring in youth , doth prolong life , the remembrance thereof being sweet in age . besides , military affections , raised with the desire and hope of victory , infuse into the spirits heate agreeable to long life . medicines for long life . medicines there are many for preserving health , and and curing diseases , but few to prolong life : therefore those notables medicines called cordials , shall be here propounded . for cordials taken to fortifie and strengthen the heart and spirits against poyson and diseases , being with iudgement used , may by all likely hood be as powerfull to prolong life . these heere selected , and orderly set downe , are best . 1. gold is exhibited , and used three wayes ; in potable gold , gold quenched in wine , or substantiall gold , as leafe-gold , and powder gold. potable gold was given first in dangerous desperate diseases , for an excellent powerful cordiall , receiving the virtuall effect from the spirit of salt wherein it is dissolved ; for gold would bee more soveraigne , could it bee without corrosive waters , or by corrosives cleared of their venemous quality , dissolved . 2. pearles are taken in loose powder , or dissolved in the sharpe juyce of greene lemmons , or in spiced comfits , and drinkes . the pearle and the shell whereunto it cleaves , are of one nature , and in quality like the shells of river-crabs . 3. two christalline precious stones are chiefe cordials , the emerald , and iacinth , given in the same manner as pearles , but not usually dissolved ; yet these glasse greene stones are of a sharp operation . the benefit and helpe received from these medicinall species , shall be hereafter declared . 4. bezars stone is of approoved vertue , recreating the spirits , and provoking gentle sweat . unicornes horne is of like esteeme with the harts horne , and the bone of the harts heart , ivory , and the like . 5. amber-grise is very good to comfort and refresh the spirits . these drugges following are of approved vertue . hot. saffron . the indian leafe wood of aloes . citron barke . baulme-mint . graines . avens , or sanamund . orange flowers . rosemary . mint . betony . blessed thistle . cold. nitre . roses . violets . strawberry bush . strawberries . syrrop of lemmons syrrop of oranges . juice of apples . borrage . buglosse . burnet . sanders . camphire . prescriptions for dyet being here onely delivered , hot waters and chymicall oyles , ( by chymists sayd to be under the planet of mars ) having a destructive furious operation , and also hot biting spices are to bee rejected , and waters must bee made more temperate , lively , and fragrant than phlegmatick distillations , or hot extractions of the spirit of wine . 6. often letting blood having beene formerly much used , and all observations falling out fit and convenient , is good to prolong life , the old moysture of the body being thereby evacuated and emptied , and new introduced and bred . 7. consumptious also and sicknesses procuring leanenesse , being well cured , doe lengthen life , the body being thereby supply'd with new moysture after the consumption of the old . therefore it is sayd , that to grow healthfull after such a sicknesse , is to grow youthfull ; therefore the procuring of sicknesse by artificiall dayets shall be hereafter declared . intentions . inquiry having beene made concerning livelesse bodies , vegetables , living creatures , and man ; a new search by true and proper intentions , resembling the paths of mortall life , shall be made , and more effectuall than all former contemplations of comforting naturall heate , and radicall moysture , or of meates breeding good blood ; neither hot , nor phlegmaticke , and of refreshing and recreating the spirits ; or of medicines of gold , being of all mettals least subject to corruption ; and of precious stones recreating the spirits by their hidden qualities and cleerenesse , and of the balsomes and quintessences of living creatures , which being contayn'd and received in vessels , would give a proud hope of immortality . and of the flesh of serpents and harts being powerfull to renew life , the one changing his skinne , the other his hornes ; and the flesh of eagles , because the eagle changeth his bill ; and of one that by annointing himselle all over , ( except the soules of his feete ) lived 300 yeeres , and never felt any other sicknesse , but onely a swelling of his feete : and of artesius , who perceiving that his spirits grew old , attracted the spirit of a lusty young man , killing him for that purpose , and receiving it into his mouth with the young mans last breath , living many yeeres by his spirit ; and of fortunate houres according to astronomie , wherein medicines to prolong life should bee gathered and compounded , and of the planets influence powerfull to prolong life , and the like superstitious fables , and strange delusions , by which reason being besieged , hath miserably yeelded up the fort of beleefe . but to these materiall intentions , touching the quicke of the matter , though not largely handled , much cannot be added , some few admonitions onely concerning them are to be delivered . first , the offces and duties of life being better than life , the prescriptions of our intententions hinder not the offices and duties of life , such being rejected , or lightly mentioned , and not insisted on . for no serious discourse of living in a denne , or hole of a rocke like epimenides cave , never befriended with any cheerefull sun-beame , or day-light , or of continuall baths of prepared liquors , nor of seare-cloaths , keeping the body in a bagge , nor of thicke pargetting and painting used by salvages , or of accurate dyets to prolong life , formerly kept by 〈◊〉 and in our age more moderately by cornarus venetus , nor the like unprofitable idle projects are heere mentioned . but our remedies and precepts may be used without interrupting and hindering common duties and businesses . secondly , it is a vaine conceit , to imagine that any potion or medicine can stay or renew the course of nature ; which great worke must bee brought about and effected by application of divers remedies , and being a new project , must bee wrought by unusuall meanes . thirdly , some following propositions are not grounded on approoved experiments , but on reason , and our former principles and suppositions are all cut and digged out of the rock and myne of nature . and because mans body is in scripture said to be the soules upper garment , therfore no dangerous , but wholesome and profitable remedies are here propounded . besides , it is observable , that the same drugs are not good to preserve health , and to lengthen life ; for some being good to cheere the spirits , and make them vigorously and strongly performe their duties , doe shorten life ; others being powerfull to prolong life , unlesse prevention bee used , doe endanger health ; therefore some cautions and advertisements shall bee inserted , leaving the choise of remedies belonging to the severall intentions , to the readers discretion . for their agreeablenesse to different constitutions of bodies , to divers kinds of life , and severall ages , and the order observable in their application , would bee too tedious to declare , and unfit to bee published . the 3. intentions propounded in the topicks , of staying consumption , perfecting reparation , and renewing age , are enlarged into these ten operations . 1. the first operation is of reviving and renewing the spirits . 2. the second operation is of excluding or keeping out the ayre . 3. the third of blood , and heate breeding blood. 4. the fourth of the juyce and moysture of the body . 5. the fifth of the bowels , and digestion of nourishment . 6. the sixth is of the outward parts attracting nourishment . 7. the seaventh is of making dyet more nourishing . 8. the eight is of the last act of assimilation , or converting into the substance of the body . 9. the ninth is of making the parts of the body tender , after they begin to wither , and waxe dry . 10. the tenth is of purging out old-moysture , and filling the body with fresh new moysture . of these operations , the first foure belong to the first intention , the second foure to the second intention , and the two last to the third intention . and because these intentions may bee dayly practised , therefore under the name of an history , experiments , observations , counsells , remedies , explications of causes and reasons are together blended and mingled . the operation on the spirits , to make them continue youthfull , and to revive and renew them being decayed . the history . 1. that the spirits worke all effects in the body , is most cleere and evident by divers experiments . 2. and youthfull spirits convey'd into an old body , would like a great wheele turning about the lesser , make nature move backward , and old folks become young . 3. in all consumption by fire , or age , the more moisture that the spirit or heate doth devoure , the lesse durable is the substance . 4. the spirits working temperately , should not drinke or devoure , but sip the moysture of the body . 5. flames are of two kinds , one suddaine and weake , working and vanquishing thinne substances , as the blazing flame of straw , and shavings of wood : the other strong , and constant , invading hard stubborne substances , as the flame of great wood . 6. flames suddainly blazing , and weake , doe dry , consume , and parch the body : but strong flames dissolve and melt the body , making it moist and solt . 7. also some plasters and medicines for swellings , drawing out thinne humours , doe harden the flesh ; others by drawing strongly , doe soften . 8. and some purgations doe sweepe and fetch away waterish thinne humours , others draw downe watery , stubborne , flymy matter . 9. such spirits as are more powerfull to abate , and subject hard stubborne humours , than to avoyd thinne and prepared humours , will keepe the body lusty and strong . 10. the spirits should bee composed , thicke in substance , hot and lively ; not sharpe and burning ; of sufficient quantity , not abounding , or swelling ; and quiet in motion , not hoyting or leaping in an unequall unruly manner . 11. vapours worke powerfully on the spirits , as those doe arising from sleepe , drunkennesse , melancholy , and merry passions , and from odours and sweet smells recreating the fainting spirits . 12. the spirits are by foure sorts of meanes thickned : by flight , cooling , delight , and restraint ; and first of the thickning by flight . 13. bodies by generall driving and putting to flight , are forced into their center , and so thickned . 14. the juyce of blacke poppy , and all medicines procuring sleepe , doe thicken the spirits by flight . 15. three graines of poppy-juyce will make the spirits curdle together , and quite extinguish their working . 16. the spirits are not put to flight by the coldnesse of poppy-juyce , and the like drugs being hot ; but the flight of the spirits doth make them hot and cooling . 17. the flight of the spirits from poppy-juyce , is best discerned by the outward application , making the spirits withdraw and retire , and keepe within , untill the mortified part turne to a gangrine . 18. in painefull incisions , or cutting for the stone , or cutting off limbes , juyce of hemlocke is used to mitigate the paine , by putting the spirits to flight , and casting the patient into a swoone . 19. the thickning of the spirits by flight , and driving inwards , is a good effect of poppy-juyce , proceeding from a bad cause , being the flight of the spirits . 20. poppey was esteemed by the graecians to bee a great preserver of health , and prolonger of life : the principall ingredient used by the arabians called gods hands , was poppey-juyce , the bad qualities thereof being allay'd with other mixtures , as treacle , mithridate , and the like . 21. all medicines thickning the spirits , as poppey doth especially , and staying and restrayning the spirits unruly working and raging in pestilentiall diseases , are good to prolong life . 22. a good quantity of poppy-juyce being found by experience to be comfortable , is taken by the turkes to make them valiant ; but to us , unlesse taken in a small quantity , and well allay'd , it is deadly poyson . 23. poppy-juyce doth also strengthen the spirits , and excite to venery . 24. the distilled waters of wilde poppy is good for surfeits , feavers , and divers diseases , the spirits being therby thickned , and strengthened to resist any diseases . 25. the turkes drinke the powder of an hearbe in warme water , to increase their valour , and sharpnesse of wit ; but a greater quantity thereof is of a stupe fying power like poppey . 26. the east indians refresh themselves before and after labour , by holding in their mouths , or eating a famous roote called betell , enabling also their acts of generation ; being also of a stupefying power , because it blacketh the teeth . 27. tobacco , in this age growne so common , and yeelding such a secret delight and content , that being once taken , it can hardly be forsaken , doth lighten the body , and take off wearinesse ; opening the pores , and voyding humours , but thickning the spirits ; being a kind of henbane , and doth like poppy , buzzell and trouble the braine . 28. some humours of the body , as those proceeding from melancholy , are like poppey-juyce , and doe cause long life . 29. opium , or poppy-juyce , the leaves and seeds of both kinds of poppey , also henbane , mandrake , hemlocke , tobacco , nightshade , or banewort , have all a drowsie stupefying power . 30. treacle , mithridate , trifer , paracelsus gumme , syrrop of poppey , pills of hounds tongue , are compouded drugs of the sale nature . 31. these presecriptions prolong life by thickning the spirits by coolers . 32. in youth keepe every yeere a coole dyet about may , the spirits in summer being loose and thinne , and no cold humours bred : and take a julip of poppey , and other hot ingredients , but not too strong , every morning between sleep , then keepe a spare diet for fourteene dayes afterward , forbearing wine , and hot spices . 33. smoakes and steames being not too purgative to draw forth humours , but having a light operation on the spirits of the braine , doe coole the spirits as well as coolers : therfore a suffumigation made of tobacco , wood of aloes , dry rosemary-leaves , and a little myrrh , being in the morning received into the nostrills , is very wholesome . 34. but the water of compound opiate drugs , the vapor rising in distilling , and the heare settling downwards , is better to bee taken in youth , than the drugs : for the vertue of distilled water is in their vapour , being in other respects weake . 35. some drugs being like poppy , but not so strong , doe yeeld a drowsie cooling vapour , and wholesomer than poppy , not shunn'd by the spirits , being thereby gathered together , and thickned . 36. the drugges like unto poppy , and therewith used , are saffron , and saffron flowers , the indian leafe , ambergrīse , coriander-seed prepa red ; amomum , pseudamomum , rhodianwood , water of orange blossomes , and an infusion of the flowers steeped in oyle olive , and a nutmeg dissolved in rose-water . 37. vse poppy sparingly at set times , but these other drugs being commonly taken , and in dayly dyet , are very soveraigne to prolong life . pharmacopaeus in calecut , by using amber lived to one hundred and sixty yeeres of age , and the nobility of barbary , by using the same drugge , are longer liv'd than the common people . and our long-liv'd ancestors used saffron very-much in their cakes and broths . so much of thickning the spirits by poppy , and other drugges . 38. the second way and meanes to thicken the spirits is by cold ; for cold doth properly thicken , and by a safer operation and working than the malignant qualities of poppey , though not so powerfully ; yet because coolers may be familiarly used in dayly dyet , they are better to prolong life than drowsie potions , or drugs . 39. the spirits are cooled by breathing , by vapours , or by dyet ; the first way being best , but difficult ; the second good , and easie ; the third weakeand tedious . 40. the cleare pure ayre which may be taken on the dry tops of mountaines , and in open shady fields , is good to thicken the spirits . 41. also vapours doe coole and thicken , and nitre hath in this kind a speciall operation , grounded on these reasons . 42. nitre is a kind of cold spice , being so cold that it biteth the tongue as hot spices doe . 43. the spirits of all drugges naturally , not accidentally cold , are few and weake ; spirituall drugges being on the contrary hot ; nitre onely having aboundance of spirits , is of a vegetable nature , and cold . for camphire is spirituall , and cold in operation by accident , and the thinne quality thereof being without sharpnesse , doth lengthen the breath in inflammations . 44. also nitre mingled with snow and ice , and put about vessels , doth congeale and freeze the liquor within , and common bay-salt doth make snow colder , and more apt to freeze . but in hot countries where no snow falls , niter is onely used . 45. 〈◊〉 and souldiers , to make them valiant , doe drinke gunne-powder before they fight , or joyne battaile , as the turkes doe poppy , 46. nitre doth allay the destroying he are of burning 〈◊〉 and pestentiall 〈◊〉 47. the nitre in gun-powder shunning the flame when a peece is fired , doth make the crake and report . 48. nitre is the spirit of the earth ; for any pure earth covered or shaded from the sun-beames , so that nothing doe spring or grow thence , will gather store of nitre , the spirit of nitre being inferiour to the spirit of living creatures , and of vegetables , and plants . 49. cattell drinking of water wherein there is nitre , doe grow fat , being a signe that the nitre is cold . 50. land and grounds are made ranke and mellow by the fatning quality of the spirit of nitre , which is in dung . 51. therefore the spirit of nitre will coole , thicken , and refresh the spirits , and abate their heate . for as strong wine and spices doe enflame the spirits , and shorten life , so nitre composing and restrayning the spirits ; doth lengthen life . 52. nitre may bee used with meate , and eaten with salt to the proportion of a tenth part , and put in morning broaths , from three graines to ten , or in drinke , and being used in any manner moderately , it prolongs life . 53. as other drugges besides poppy , being weaker , and safer , to bee taken in greater quantity , and oftner , doe condensate and thicken the spirits by flight : so drugs of an inferiour nature and operation to nitre , doe also coole and thicken the spirits . 54. all drugges inferiour to niter smell earthly , like good pure earth newly turn'd up , and digg'd : the chiefe whereof are burrage , buglosse , burnet , strawberry-leaves , and strawberries , cowcumbers , and fragrant apples , vine-leaves , and buds , and violets . 55. next to these are drugges of a hot smell , but cooling ; as balme , citrons , and lemmons , greene oranges , rose-water , roasted peares , damask and red roses , and muske-roses . 56. these fruits , inferiour to nitre for thickning the spirits , should bee used raw , not roasted , their cooling spirits being by fire dispersed ; therefore to infuse or squeeze them into drink , or to eate , or smell to them raw is best . 57. the spirits are thickned also by the odour and smell of other drugges inferiour to poppey and nitre . for the smell of pure fresh earth , comming from following a plough , or digging , or weeding , and the smel of leaves fallen from trees in woods , or hedge-rowes at the beginning of autumne , is good to coole the spirits : and especially wither'd strawberry leaves ; also the smel of violets , of the flowers of pellitory of the wall , of blackberries , and madre-selve , is cooling . 58. a noble man of my acquaintance , who lived to bee very old , did usually after sleepe , smell to a clod of fresh earth . 59. also endive , succory , liverwort , purflaine , &c. doe by cooling the blood , coole also the spirits , though not so soone as vapours and smells . so much of thickning the spirits by flight . the third kind of thickning is by delight : the fourth by the restraint of their cheorefulnesse , joyfulnesse , and too violent motions . 60. the spirits are mitigated and thickned by such acceptable pleasing objects , as doe not draw them forth , but afford them inward delight , whereby being collected into their center , they enjoy themselves , and therein finde a sweete content . 61. the former positions of drugges inferior to opium and nitre , being here remembred , further inquiry of thickning the spirits by cooling will bee needelesse . 62. the restraint of the violent affections and motions of the spirits , shall bee hereafter declared : now the thickning of the spirits having beene shewed , the qualification and temper of their heate follows . 63. the spirits should not bee hot , and sharpe , but strong , and lusty , to conquer and subdue resisting matter , not to attenuate & expell thin humors . spices , wine , and strong drinke must be temperately used , and after abstinence hath refreshed the appetite : and also savory , margerum , penny-royall , and all heaters that bite on the tongue , must bee seldome used : the heate by them infused into the spirits being not operative , but a devouring heate . 65. these hearbs strengthen the heate of the spirits ; endive , garlicke , blessed-thistle , young cresses , germander , angelico , wormseed , vervin , set-well , myrthe , pepperwort , elder-budds , and parsley , and being used in sawces and medicines , are hot in operation . 66. also of cooling drugges , compounded with euphorbium , bastard pellitory , stavesacres , dragon-wort , anacardium , oyle of beaversstone , hart-wort , opoponax , gumme of agasillis , and galbanum , and the like , to allay the drowsie stupefying power of poppey , a very good medicine to strengthen the spirits , and make them hot and lusty may bee made , like treacle and mithridate being not sharpe , nor biting on the tongue , but bitter , and of a strong sent , yet hot in the stomacke , and in working , or in their operations . 67. the desire of venery often stirred up and excited , but seldome satisfied in act , doth strengthen the heate of the spirits , and so doe some of the affections . so much of the heare of the spirits , being a cause of long life . 68. the spirits should not abound , but be few , and moderate ; for a small flame devoures not so much as a greater . 69. a sparing pythagoricall dyet , such as monks and hermits under the order of st. necessity , and st. poverty used , is good to prolong life . 70. also drinking of water , hard lodging , cold spare dyet of sallets , fruits , and powderd flesh , and sale fish , without any fresh warme meate , a haire-shirt , fasting , watching , abstinence from sensuall pleasures , doe abate and diminish the spirits , which being reduc'd to a quantity sufficient to maintaine life , doe make lesser wast on the body . 71. but a higher dyet , somewhat above those rigorous moderate dyets , being kept man equall constant manner , hath the same operation . for a great constant , quiet flame consumes not so much as a lesser which blazeth , and is somtimes bigger , sometimes lesser : and cornarus venetus keeping such a constant dyet , and drinking and eating so many yeeres , by just proportion and weight , lived in perfect health untill hee was an hundred yeeres of age . 72. also to avoyd inflammation of the spirits , a full-sed body not mortified by strict dyets , must use seasonable venery , lest the spirits swelling too much doe soften and destroy the body : so much of the moderate plenty of spirits . 73. the restraynt of the spirits motion is next considerable , for motion doth make the spirits hot . there be three restrayners of the spirits , sleepe , avoyding of violent labour , exercise , and wearinesse , and the governing and moderating of troublesome affections . and first of sleepe . 74. epimenides slept many yeeres in a cave without any food , because the spirits in sleepe devoure not much radicall moysture . 75. also dormice and bats doe sleepe in holes all the winter , sleep restrayning the consrming power of their vitall spirits : so bees wanting honey , and butter-flies and flesh-flyes do live by sleep . 76. sleepe after dinner , the first vapours of meate like a dew ascending then into the head , is good for the spirits , but unwholesome for the body . and sleepe is as nourishing as meate for old folkes , who should often take light refections , and short naps , and beeing growne extreame olde should live in continuall ease and rest , especially in winter . 77. thus moderate sleepe being sound and quiet , doth prolong life . 78. to make one sleepe soundly and quietly , violets are good , sod lettuce , syrrup of roses , saffron , balme , apples eaten before going to bed , a sop dipt in malmsey , wherein a muske-rose hath beene steeped , or a pill or potion made of these ingredients . also all binding drugges , as coriander-seed prepared , and roasted quinces , and peares , doe cause sound and quiet sleepe : but a good draught of cleere cold water is best to make young folkes having strong stomacks , sleepe soundly . voluntary extasies , and fixed profound meditations , joyned with a quiet minde , doe thicken the spirits more than sleepe , making them rest from outward operations , as sleepe doth . so much of sleep . 79. violent wearisome exercises and motions , as running , tennis , fencing , are not good , nor strayning of strength to the uttermost , as leaping , and wrestling : for the spirits by such violent nimble motions , and straining of the strength being droven into a narrow roome , doe become more sharpe , and praedatory , or devouring : but dancing , shooting , riding , bowling , and such moderate exercises are very healthfull . some of the affections and passions of the minde doe shorten the life of man , and some doe cause long life . 80. by exceeding great joy the spirits are made thinne , loose , and weake , but by familiar common recreations they are not loosened , but strengthened . 81. joy arising from sensuall pleasure is bad , but the remembrance of former ioy , or the apprehension of ioy to come conceived onely in the imagination is good . 82. an inward conceived ioy , sparingly vented , doth comfort the heart more than a vulgar immoderate expression of ioy . 83. sorrow and griefe , beeing without feare , and not too heavy , and grievous , doe prolong life by contracting the spirits , which is a kinde of condensation or thickning . 84. great feares doe shorten life ; for though sorrow and feare doe both contract the spirits , yet sorrow doeth onely contract , but feare mingled with care and hope , doth heate and vexe the spirits . 85. anger being close and suppressed is a kinde of vexation , making the spirits devoure the moisture of the body , but being vented and getting forth , doth strengthen the heate of the spirits . 86. by envy the worst passion , the spirits , and by them the body are hurt and weakned , beeing alwayes in action and working , for envy is sayde to keepe no holy-dayes . 87. pitty and compassion of anothers misery , whereinto wee cannot possibly fall , is good , but pitty reflecting backe , and exciting feare of beeing in as bad a case , is bad . 88. shame lightly at the first drawing in the spirits , and afterwards sending them forth againe , doth make blushing bashfull folkes commonly long-liv'd . but shame arising from reproach , and continuing long , doth contract and choake the spirits . 89. love not unfortunate , nor wounding too deepe , being a kind of joy , is governed by the rules prescribed for joy . 90. hope being the best of all the affections , and passions , is very powerfull to prolong life , if like a nodding nurse it doe not often fall asleepe , and languish , but doe continually feed the fancy with beholding good obiects . and therefore such as propound certaine ends and purposes to be compassed , thriving and prospering therein according to their desire , are commonly long-liv'd : but having attayned to their highest hopes , all their expectitions and desires being satisfied , doe not live long afterward . 91. admiration and light contemplation are very good to prolong life , keeping the spirits busied in 〈◊〉 matters , and in a peaceable quiet gentle temper : so that all philosophers , and observers of the wonders of nature , ( as democritus , plato , parmenide , apollonius ) were long liv'd . also rhetoricians , tasting onely matters , & following the light of speech , not obscure dark philosophy , were also long-liv'd , as gorgias , protagoras , i socrates , seneca . andas old men are talkative , so talkative men , doe often live to bee old men . for talkativenesse is a signe of a light apprehension , not binding or vexing the spirits : but subtile acute studies wearying and weakening the spirits , doe shorten life . so much of the motion of the spirits by the pafsions of the minde , some generall observations not included in the former division , doe follow . 92. the spirits must not bee often loosed , nor made thinne , being thereby loosed ; for the spirits being once extenuated , loosened , and made thinne , are not easily collected and thickned . the spirits are loosed by excessive labour , exceeding violent passions of the minde , much sweating , much evacuation , warme baths , and intemperate or unseasonable venery ; also care , griefe , doubtfull expectation , sicknesse , sorrow , and payne , doe dissolve and loosen the spirits , and should therefore bee avoyded and shunned . 93. the spirits delight in customes and novelties ; for customes not used untill they grow wearisome , and nove'ties much desired , and then enjoy'd , doe wonderfully preserve the vigour of the spirits . therefore judgment and care should bee shewed in leaving off customes before they become loathsome and contemptible , and in making the desire of novelties stronger by restraint , and in altering and changing the course of our life , lest the spirits imploy'd in one setsed kind of life should grow heavy and dull : for though seneca sayd well , a foole doth alwayes beginne to live ; yet this folly and many other doe lengthen life . 94. it is observable ( contrary to common custome ) that the spirits being in a good , quiet , sound temper , ( discerned by the quietnesse and inward joy of the minde ) should bee cherrished , not changed . 95. ficinus saith , that old men should comfort their spirits with the actions of their childhood , and youth , being a recreation proper to age. therefore the remembrance of former education together is pleasant in conversation , and the place of education is beheld with delight . so that the emperour vespasian would not alter his fathers house , being but a meane building , because the old house did put him in remembrance of his childhood : and besides , on festivall dayes hee would drinke in a silver-tip'd wooden cup , which was his grand-mothers . 96. also an alteration of life for the better , is acceptable and delightfull to the spirits . therefore youth and manhood having beene spent in pleasures proper and peculiar to those ages , old age should enjoy new delights , especially moderate ease . therefore noble-men in their age should live a retired kind of life , as cassiodorus , having beene in great favour with the gothish kings of italy , and accounted the soule and life of their affaires , at fourescore yeeres of age retired to a monastery , living there to 110. yeeres of age , and there dyed . but such retyrement should be before the body bee decayed , and diseased , for then all changes , though for the better , doe hasten death : and a retyred life being undertaken , their minds and thoughts should not be addicted to idlenesse , but imploy'd in pleasant delightfull studies , or in building and planting , 97. lastly , the spirits are recreated by labour willingly undertaken , but consumed by action or labour performed with unwillingnesse . therefore a free kind of life by art contrived , to bee at our owne disposing , and an obedient minde , not resisting , but yeelding to the power of fortune , doe prolong life . 98. and for the better governing of the affections , the body must not bee soluble , or loose ; for on all the affections , except those arising from melancholy , as drunkennesse and melancholy , such laxativenesse and loosenesse hath more power than on the heart or braine . 99. this operation of making the spirits continue youthfull and lusty , not mentioned by physitians , hath beene more diligently handled , because the readiest and most compendious way to prolong life , is by renewing the spirits , working suddainly on the body , as vapours and passions doe worke on the spirits in a direct not indirect manner . the operation on the exclusion ; or keeping out of the ayre . 2. the history . 1. the exclusion or keeping out of the ayre , doth in two respects lengthen life : first , because the outward ayre animating the spirits , and being healthfull , doth next unto the inward spirits , devoure the moysture of the body , growing thereby dry , and withered . 2. secondly , by the exclusion and keeping out of ayre , the body being shut and closed , and not breathing forth at the pores , the detayned spirits by their working doe soften the hardnesse of the body . 3. the reason hereof is grounded on the infallible axiom of the drynesse , the body being dryed by the emission and issuing forth of the spirits , but by their detayning melted and softned . besides , it is a position that all kind of heate doth properly make thin and moysten , and doth onely accidentally contract and dry . 4. dwelling in caves and dennes , the ayre receiving there no sun-beames , doth lengthen life ; for the ayre being not excited by heate , cannot wast and consume the body . and by divers ancient tombes and monuments in sicily , and other places , it is cleerely evident , that the stature of man was greater in former ages than now , being of a great stature , and long-liv'd . epimenides cave is an ancient fable . and as living in caves was then usuall , so the anchorites lived in pillars , impenetrable by the sun-beames , and the ayre being unchangeable . the anchorites , simeon , stilita , daniel , and saba living in pillars , were very long-liv'd . also moderne anchorites have lived in walls and pillars unto agreat age. 5. dwelling on mountaines is next to living in caves ; for the sun-beames pierce not , nor penetrate into caves , and on the tops of mountaines have no reflexion , and little strength . but on mountaines having a cleare pure ayre , and drye vallies below , whence no clouds or vapours doe ascend , being like those mountaines encompassing barbary , whereon people live to an hundred yeeres of age , it is good dwelling . 6. such an ayre , either in caves , or on mountaines , is not naturally praedatory , or devouring ; but our common ayre being of a wasting quality through the warme heate of the sunne , must be excluded , and kept out of the body . 7. the ayre is excluded , or kept out by shutting or filling the pores . 8. coldnesse of the ayre , nakednesse of the skinne , washing in cold water , binders applyed to the skinne , as masticke , myrthe , and myrtle , doe shut & close the pores of the body . 9. baths also made of astringent binding minerall waters , extracted from steele and glasse , doe strongly contract and close the skinne , but must be seldome used , especially in summer . 10. concerning filling ; painting , oyntments , oyles , and pomanders doe preserve the substance of the body , as oyle-colours and varnish doe preserve wood . 11. the ancient brittaines painted their bodies with woad , and were very long-liv'd , and so were the picts , from the like painting of their bodies called picts , or living pictures . 12. the virginians and brasiltans doe paint themselves , and are very long-liv'd ; for the french fryars lately found there some indians who could remember an hundred and twenty yeeres since the building of farnamburg . 13. iohn of times living to 300. yeeres of age , being asked what preservatives had made him live so long ? answered , oyle without , honey within . 14. the wild irish also live very long , being used to annoynt themselves naked before the fire with old salt-peeter : and the countesse of desmond bred teeth thrice , and lived to 140. yeeres of age. 15. the irish doe weare saffroned linnen , and shirts , continuing long cleane , and lengthening life . for saffron being a great binder , oyly , and hot without sharpnesse , is very comfortable to the skinne and flesh . i remember that an english man , being to goe to sea , and having put a bag of saffron within his doublet , next his breast , to avoyd paying of custome , was in that voyage very healthfull , having been formerly alwayes sea-sicke . 16. pure fine linnen ( according to hypocrates advice ) should be worne in winter next unto the skinne : in summer courser linnen , and oyled ; for the spirits being then very much exhaled and drawne forth , the pores of the skinne should bee closed and filled . 17. annointing of the skin at the first rising out of bed with oyle-olive , or oyle of almonds mingled with bay-salt , and saffron , is good to lengthen life . but this annoynting must be with wooll , or a soft spunge lightly done ; not dropping on the body , but onely wetting the skinne . 18. for the body being drawne by a great quantity , and drinking in a lesser quantity , should bee therefore lightly annoynted , or instead thereof oyled shirts may be worne . 19. but the grecians and romans formerly using this annointing with oyle , left off now in italy , lived not longer in those ages , being used by all , except fencers , onely after bathing , hot baths being of a contrary operation opening the pores by unctions and oyntments shut together and closed . therefore bathing without annoynting is unhealthfull , but annoynting without bathing is very good . besides , precious oyntments were then used for delicacy and delight , not for health , or to lengthen life , as virgil sayd : nec cassia liquidi corrumpitur usus olivi : nor doth the use of oyle decay , by using precious cassia . 20. annoynting is healthfull to keepe out cold in winter , and good to keepe in the spirits in the summer from loosening , and defend them from the praedatory devouring power of the ayre . 21. in annoynting with good oyle , being good to prolong life , foure cautions arising from foure discommodities are observable . 22. the first discommodity is , that suppressing of sweat may breed diseases out of those excrementitious humours , being not prevented by purgations and glisters . for swearing , though healthfull , doth weaken nature , and shorten life ; but moderate purgatives work on the humours , not the spirits , as sweat doth . 23. the second discommodity is , that by heating and enflaming the body , the enclosed spirits venting not forth by breathing , may become hot . this inconvenience is prevented by a coole dyet , and by often taking such coolers , as in the operation of blood shal be mentioned . 24. thirdly , annoynting may make the head heavy ; for all outward filling , striking back the vapours , doth drive them backe towards the head : but purgatives and glisters , and closing the mouth of the ventricle with restrictive binders , and combing and rubbing the head with lye , to cause the exhalations , and using exercises to vent humours by the pores of the skin , doe all prevent this inconvenience . 25. the fourth discommodity being of a subtiler nature , is the increasing of the detayned spirits by shutting the pores ; for new spirits being without any venting of the old continually generated and multiplyed , would feed on , and waste the body ; but this assertion is erronious , for the spirits being confined , are dull , ( and venting by motion as flame ) are not so active and generative to increase in heate like a hot flame , but slow in motion : besides , this inconvenience may be remedied by coolers , steeped in oyle of roses and myrtle , but cassia , and heaters must bee shunned . 26. the linings of apparell for exhausting and drawing the body , should not be of a watery but oyly substance ; and therefore bayes and woollen linings are better than linnen . and sweete powders sooner loose their sent among linnen , than among woollen ; linnen beeing soft and cleane , but not so healthfull as woollen . 27. the wild irish beginning to grow sicke , doe presently take the sheets of their beds , and afterwards wrappe themselves in the woollen blankets . 28. carded wooll worne next the skin in britches and doublets is very good . 29. accustomed ayre wasts not the body so much as change of ayre : therefore poore men living in cottages , and never changing their dwellings , are commonly long-liv'd . but in other respects , the spirits beeing fresh and lively change of ayre is good , foure yeerely remoovings beeing sufficient , that so neither travayle , nor continuall residence in one place may proove wearisome . so much of excluding or keeping out , and avoyding the praedatory devouring power of the ayre . the operation on the blood , and cooling the heate of the blood. 3. the history . the two operations following have ( as actives to passives ) relation to the former , which endeavoured to keepe the spirits and ayre from wasting the body , as these shew how to make the blood , moysture , and body lesse subject to depraedation and wasting : but blood watering the moysture and limbes , three powerfull rules concerning the operation on the blood shall bee first propounded . 2. first , blood being cold is lesse dissipable , and subject to scattering abroad . there are two coolers more agreeable to the following intentions than julips or potions . 3. in youth glisters not purgative or cleansing , but onely refrigerative , cooling , and opening , made of the juyce of lettuce , purslane , liverwort , sevegreene , or house-leeke , fleawort-seed , with a temperate opening decoction , mingled with a little camphire : but in age , instead of houseleeke and purslane , the juyce of borage and endive may be used , and these glisters must be an houre or more retained . 4. secondly , in summer a bath may be made of sweete luke-warme water , and new whey , and roses , insteade of mallows , mercury , milke , and such like mollifiers and softners . 5. annoynt the body with oyle and thickning substances before bathing , for receiving the refrigerating quality of the coolers , and repelling the water , the pores of the body being not shut too close , lest outward cold strongly closing & shutting the body , doe hinder cooling , and rather stirre up heate . 6. bladders also apply'd with decoctions and cooling juyces to the inferiour region of the body , beneath the ribs downward , are a kind of bathing , whereby the liquour being excluded , the refrigerating quality , or coolenesse is onely received . 7. the third rule doth onely qualifie the substance of the blood , making it firmer and lesse subject to dissipation , and scattering abroad , or to the working heate of the spirits . 8. to effect this operation , powder of gold , or leafe-gold , or powder of pearle , precious stones and corrals , are good ; being therefore much esteemed by the arabians , grecians , and also modernes . therefore to omit fantasticall opinions , insinuation being made into the substance of the blood , the spirits and heate having no power to worke thereon , putrefaction and drying would bee thereby prevented , and life prolonged ; yet divers cautions are observable : first let them bee exactly pulveriz'd , and made into powder ; secondly , let their malignant quality , hurtfull to the veines , be taken away : thirdly , beware lest their long abode in the body , being taken with meate , or otherwise received , doe breed dangerous obstructions in the bowels : fourthly , to avoyd repletion , or filling of the veines , let them be seldome used . 9. therefore take them fasting , in white-wine mingled with a little oyle of almonds , and afterward use some exercise . 10. in this operation use pearles , corrall , and gold ; for all other mettals , having some malignant quality , are not so exactly pulveriz'd , or made into powder , and the powder of cleere grasse greene stones is bad , being a corrosive . 11. but drugges of wood may be more safely and effectually used in infusions and decoctions , being good to make the blood firme , and not dangerous for breeding of obstructions ; and their infusions being taken in dyet , or drinke , having no dregs , doe easily pierce into the veines . 12. drugges of wood are sanders , the oke , and vine ; but hot woods having in them any rozzen , or gumme , are not good : but dry rosemarystalkes , being a shrub as longlivd as many trees , and such a quantity of ivy-stalkes as will not make the potion unsavory may be used . 13. drugs of wood may be also boiled in broths , infused into ale , or wine before they be setled or refined : but guiacum , and such drugges must bee put in before the broaths are boyled , that the substance of the firmer parts of the wood being dissolved , may remaine in the broath : but whether ash bee good in potions is uncertaine . so much of the operation on the blood. the operation on the moysture of the body . 4. the history . 1. two kinds of bodies ( formerly mentioned concerning living creatures ) are hardly consumed : hard bodies , as mettals and stones ; fat , as oyle and waxe . 2. therefore the moysture of the body must bee hardened , and made fatty or dewy . 3. moysture is hardened by firme foode , by cold thickening the skinne and flesh , and by exercise compacting the juyce , that it may not bee soft and frothy . 4. beefe , porke , venison , goat , kid , swanne , goose , and woode-pigeons , especially beeing powdred , also dryed salt-fish , olde cheese , and the like , are firme sollid meates . 5. oaten bread , or miscelline bread made of pease , rye , and barley , is more sollid than wheaten bread , and the course wheaten bread , or browne bread that is full of brane , is sollider than white bread made of purer flower . 6. the orcades feeding on fish , and beeing generally fish-eaters , are long liv'd . 7. monkes and hermites living sparingly on drye foode , commonly attayned to a great age . 8. pure water beeing mingled with wine or drinke , hardens the bodies moisture , and because the spirit of the water is dull and piercing , nitre may be there with mingled . and so much for the firmnesse of nourishment . 9. people living abroad in the open ayre , the cold thickning their skinne and flesh , no longer liv'd than dwellers in houses ; and in cold countries , the inhabitants attaine unto a greater age , than in hot countries . 10. many thicke cloathes on the bed , or backe , doe loosen and soften the body . 11. washing the body in colde baths , doth lengthen life , but hot baths are very bad . baths of binding minerall waters were formerly mentioned . 12. by an easie jdle life without exercise , the flesh is made dissipable and soft , being by stout exercises used without excessive sweating and wearinesse , compacted & hardned . swimming is also a good exercise , & generally all exercises abroad , are better than within the house . 13. frications by a kind of exercise fetching out , not hardning nourishment shall be hereafter handled in its proper and due place . 14. to make hard moysture , oily , and dewy , is a perfecter worke than hardning , being attended with no inconvenience , whereas hardners of moysture , staying the consumption , and hindering the reparation , and renewing of nourishment , do thereby further and hinder long life . but oilie and juycy nourishment by bedewing the body , is lesse dissipable , and more reparable . 15. this dewy fat moysture of the body is no tallowy fatnesse , but a radicall dew diffused and spread through the body . 16. oily fat meates are not converted agayne into fat , perfect substances returning not agayne into one and the same substance , but nourishment doth after maturation and digestion breede an oy lines in the bodies moisture . 17. for oyle and fat alone , and also in mixture and composition , are hardly dissipated and wasted . for water is sooner consumed and dryed than oyle alone , sticking longer in paper or a napkin before it be dried . 18. to breede this oylinesse in the body , roasted or baked meate , is better than boyled or stewed , or dressed in any kinde with water , more oyle beeing distilled and extracted out of drye substances , than moist . 19. and generally all sweete things doe moysten the body with this oylinesse , as sugar , honey , sweete almonds , pine-apples , pistacke-nuts , dates , raysons , and figs ; but all sower , salt , sharpe meates doe breede no dewy oylinesse . 20. also seeds , nuts , and roots , the maniches using no other dyet , are good with meat & in sawces , for all kinde of bread beeing the confirmer of meats is made of seedes or rootes . 21. but drinke , being the waggon , carrying downe meate , doth especially moisten and soften the body . therefore drinkes not sharpe or sower , but ripe and cleere are best , as wine ( beeing as the old wise sayd in plautus ) toothles with age ; also stale beere and ale beeing not sharpe but ripe and pleasant . 22. metheglin strong and olde is a good drinke , but beeing incorporated with sugar insteede of honey which is sharpe , as the water is by chymists thence extracted would bee better , espeoially after a yeare or sixe moneths age , the rawnesse of the water beeing then gone , and the sugar growne subtil and spirituall . 23. but olde wine and stale drinke beeing subtill and full of oylinesse , are also spirituall and sharpe , and not so good ; therefore porke or venison well boyled being laid into vessels of wine , ale , or beere , the spirits of the wine and of other lyquors feeding thereon will lose their sharpnes . 24. also beere or ale , bread of wheate , barley , and pease , with potato roots , b ur rootes , and other sweete rootes , to the quantity of a third part , is better to prolong life , than drink made onely of graine . 25. flowers also being not sharp or biting , are good sawces and sallets for meate , as ivy-flowers with vinegar taste pleasantly , and marigold leaves , and betony flowers in broaths . so much of the operation in the bodies moisture . the operation on the inward parts to make them digest and drive out nourishment . 5. the history . 1. how the stomacke , liver , heart , and braine , the principalls parts and fountaines of concoction , may be comforted , and made to performe their offices , by imparting nourishment and spirits to the severall parts , and renewing the body , physicall rules and prescriptions doe declare . 2. the spleene , gall , reynes , midriffe , small guts , and lights being members serving the principall parts , are here confiderable , because their diseases cured by physicke , may bee derived to the principall parts : but by good digestion , and the soundnesse & strength of the principall parts , life is prolonged , and the body nourished , and kept from decaying in old age . 3. but medicines and dyets agreeable to the state of bodies , and comfortable to the foure principall parts , are in physicke prescribed . for 〈◊〉 and physick are necessary to recover and preserve health , but life is chiefly lengthned by a good physicall diet , prescribed in these choise receipts following . 4. the stomack resembling the good man of the house , and being the cause of all concoction and digestion , must be fortified and strengthened , by being kept temperately warm , retentive , and cleane without oppressing humours ; not empty , or fasting , being nourished by it selfe more than by the veines , and lastly in appetite , whereby digestion , is sharpned . 5. warme drinks are also very good . for a famous physitian would usually at dinner & supper 〈◊〉 messe of hot broth very greedily , and afterward wish that he could cast it up again , saying that he needed not broth , but the broths warmth . 6. at supper the first cup of wine , beere , ale , or any other kinde of drinke , must bee alwayes warmed . 7. a draught of wine wherein gold was quenched is good at meales , the gold having no vertue , but as other mettals , yet gold quenched in liquor , leaves therin a binding power , without other qualities belonging to metals . 8. sopps of bread dipped in wine wherein rosemary and citerne barke have beene infused with sugar , are better in the middle of meales than wine . 9. 〈◊〉 are good to 〈◊〉 the stomacke ; but syrrup 〈◊〉 quinces taken alone after meales , and with vinegar before meales , is better than quinces beeing somewhat too 〈◊〉 for the stomacke . 10. 〈◊〉 elecampane , masticke , wormwood , sage and mint , are excecding good for 〈◊〉 stomacke . 11. 〈◊〉 of aloes , masticke , and saffron , taken in winter before dinner , are also very good , the aloes beeing first washed in rosewater , and the infusion of dragant in vinegar , and then dissolved in sweet fresh oyle of almonds . 12. an infusion of wormwood , with a little elecampane and sanders , may be sometimes used in winter . 13. in summer a 〈◊〉 of white 〈◊〉 of the infusion of powder of pearle , and powder of river crevises shells , and a little chalke , doth very much refresh and strengthen the stomacke . 14. but all cold morning-draughts commonly used , as syrrups , decoctions , whey , beere , or ale , are unwholesome ; coolers being not good for an empty fasting stomack , but five houres after dinner , and an houre after a light breakefast they may be used . 15. fasting often is bad for long life , and so is also all kind of thirst ; for the stomacke must be kept cleane , but alwayes moyst . 16. the annoynting of the backe-bone over against the 〈◊〉 of the stomacke , with 〈◊〉 fresh oyle-olive , of the 〈◊〉 of mithridate , is 〈◊〉 〈◊〉 for the stomack . 17. a bagge of locks of wooll , 〈◊〉 in sharpe wine , after the in fufion of myrtle , 〈◊〉 barke , and a little 〈◊〉 is good to be worne alwayes next the stomack . and so much of comforting the 〈◊〉 handled more largely in other operations . 18. the liver must be kept from inflammation , drynesse , and obstruction happening in age , the waterish loosenesse thereof being a disease . 19. to the rules hereunto belonging , delivered in the operation of blood , these choise prescriptions may be added . 20. promegranate-wine , or pomegranate-juyce newly squeezed into a glasse , may be taken in the morning with some sugar , and a little citron-bark , and three or foure whole cloves , and used from february to the end of april . 21. young cresses taken either raw , or in broth , or drinke , are exceeding good , and also spoonewort . 22. aloes washed , and allayed , is hurtfull to the liver , therefore not commonly to bee taken . rheubarb dissolved in sweet oyle of almonds , and rose-water is good for the liver , being taken before meate , because a dryer ; and at severall times , either alone , or with tartar , or a little bay-salt , lest by purging away the thinne matter the humours should become tougher and harder . 23. take the decoction of steele twice or thrice a yeere to loosen obstructions , and stoppings in the liver , two or three spoonefuls of oyle being first taken , and the body , especially the armes , and fore part of the stomacke afterward stirred by exercise . 24. sweete drinkes keepe the liver from growing dry , salt , hot and cold , especially being incorporated , and made of sweete fruits and roots , as raysons , iujuba , dry figges , dates , parsnips , potatoes , and lickorish . also drinke made of indian maze , and other sweete compounds , is very good . it is an observation , that the keeping of the liver fat and soft doth lengthen life , and the opening of the liver procures health , in obstructions joyned with inflamations curing also drynes . 25. succory , spinage , and beet , after their pith is taken out , being boyled in water with a third part of white wine , untill they bee soft , are with oyle and vinegar good ordinary sallets . also sperage-buds and stalkes , and burre-rootes well sod and seasoned , and broth made with young vine-buds , and blades of greene wheate are good . so much of strengthning the liver . 26. because the heart receives most benefit or harme by the vapours of the ayre drawne in by breathing , or by affections and passions , therefore the former rules concerning the spirits may bee thereunto applyed , but no physicall cordials but antidotes , strengthening the heart and spirits to resist the allayed poyson . these cordials are formerly mentioned . 27. a good ayre is better known by experience than signes . the best ayre is on a levell open playne , the soyle being dry , not barren and sandy ; but naturally bearing wild bettony , fetherfew , and wilde mints , shaded with some trees , and black-berry-bushes , and watred with no great river , but with cleare gravelly brooks . 28. the morning ayre is healthfuller than the evening ayre , which is accounted more pleasant . 29. an ayre somewhat rugged , and stirred with a gentle winde , is better than a calme cleare ayre ; and in the morning the west wind is best , but the north-winde in the afternoone . 30. sweet odours and smells are very comfortable to the heart , yet a good ayre hath not alwaies a good smell ; for as pestilent ayres have no very bad smell , so oftentimes wholesome aires are not very sweete and fragrant : but the odour and sent of a good ayre should bee interchangeably taken , for one continuall excellent odour or sent oppresses the spirits . 31. nosegayes are good in the open ayre , but growing flowers yeeld the best odours and sents , as violets , gilliflowers , pinkes , beane-blossomes , linden-buds , vine-buds , honey-suckles , pellitory-flowers , muske-roses , ( other roses yeelding no great sent ) withered strawberries , blackberry-bushes in the spring , wilde mint , lavendar ; and in hot countries the orange-tree , citron , myrtle , and bay : also walking and sitting in such sweete ayres is very good . 32. cooling smells are better for the heart than hot sents : therefore in the morning , and at noone , the steame of perfumes made of vinegar , rose-water , and wine , put into a brasse-pan , being received into the braine , is very good . 33. and wine powrd on the earth digg'd or turn'd up , being no sacrifice , yeelds a good scent and smell . 34. also orange-flower water mingled with rose-water , and brisk-wine , and being smell'd unto , or infused into the nostrills , is very good . 35. small pills made of amber , muske , lignum aloes , lignum rhodium , flower deluce-roots , roses , rose-water , and indian balsam being chewed , and held in the mouth , are comfortable for the heart and spirits . 36. vapours arising from medicines taken inwardly to strengthen and cherish the heart , must bee wholesome , cleare , and cooling , hot vapours being naught ; for wine yeelding hot vapours , is like poppey in quality . cleare vapours are such as have more vapour than exhalation , being not altogether smoaky , and oyly , but also moist . 37. the chiefest cordials used in dyet are amber-grise , saffron , kermes , being hot and dry , and for coolers buglosse , and borage-roots , oranges , lemmons , and apples . also powders of gold and pearle doe coole the blood , and stomacke , leaving no bad quality . 38. bezar-stone being not taken in broath , 〈◊〉 or rose-water , but in wine , or cynamon-water , or some other water not hot or strong , is an approved cordiall for the spirits . 39. observe also that great constant and heroicall desires doe strengthen and enlarge the heart : and so much of the heart . 40. opium , nitre , and other inferiour drugs procuring sleepe , are good for the braine , being the animall spirits seate and residence , and protected or annoyed by the stomacke ; and therefore stomacke cordials are comfortable also for the brayne , as these receipts be , three wherof are outwardly & one inwardly applyable . 41. bathe the feet every week in a bath made of lye , bay-salt , sage , camomile , fennil , sweet marjoram , & angelico leaves . 42. suffumigations also , or perfumes of dry rosemary , dry bay-leaves , and lignum aloes , ( for sweet gummes oppresse the head ) are good every morning . 43. no hot drugs or spices , except nutmegs , may bee outwardly applyed to the head , but unto the soles of the feete they may be laid : but annointing of the head lightly with oyle , rose-water , myrtle-water , salt , and saffron mingled together , is very good . 44. a morning potion of 3. or 4. graines of oyle , of bezars stone , with a little angelico seed and cynamon , once in 14 dayes being taken in the morning doth strengthen the braine , and thicken & quicken the spirits . 45. all these cordials taken in dyet doe comfort the braine , variety of medicines being the daughter of ignorance , many dishes breeding many diseases , and many medicines effecting few cures . and so much of the operation on the principall parts , for extrusion , and driving out of nourishment . the operation on the outward parts , for attracting and drawing nourishment . 6 the history . 1. good digestion of the inward parts , being the chiefe cause of good nourishment , the outward parts must also performe their offices and duties , that the inward faculty may drive out nourishment , being attracted by the outward faculty , then requiring most strengthning whe digestion is growne weake . 2. the outward parts by bodily exercise comforted , and warmed , doe thereby cheerefully attract nourishment . 3. but exercises attracting new moysture to the limbes , being violent , doth loosen the limbes , and consume the old moysture . 4. frication also and rubbing is in the morning very good for the body , being afterward lightly annoynted with oyle , lest by rubbing , the outward parts , by respiration and vapouring should bee weakened . 5. exercise , nibbing and chafing the limbes together , is also very good , being moderate , not strayning , or toilesome ; for the body must not respire , nor sweat too much by rubbing or exercise . therefore exercise is better abroad than in the house , and in winter than in summer . also after exercise annoynting is good , and before and after violent exercises , as fencers before and after their prizes were heretofore annoynted . 6. exercise on a fasting stomack , doth by sweating loosen the spirits and moysture of the body , and beeing unhealthfull on a full stomacke , is best after a light breakfast , not of physicall morning potions , or ray sons or figges , but playne meate and drinke moderately taken . 7. exercise must stirre all the body , not ( as socrates sayth ) the knees , or armes onely , but generally all the limbes of the body , and the posture of the body should bee every houre changed , except in sleeping . 8. mortification is a kinde of vivification and rene wing , for hayre shirts , whippings , and all outward austerities doe strengthen the attractive faculty . 9. netling is commended by cardan to be good against melancholly , but for raysing red blisters on the skin , is not to bee allowed . so much of the operation on the outward parts for attracting and drawing of nourishment . the operation on food and dyet , shewing which is most nourishing . 7. the history . 1. philosophers might better than physitians follow common opinion in condemning many services and messes of meate , lengthning not life , but preserving health , for a heterogeneous mixture of meates doth more readily nourish the veines , breeding better moysture than one kinde of meate : moreover , variety excites the appetite , and the appetite sharpens disgestion . so that a various kinde of dyet according unto the seasons of the yeare , is approoved . 2. good sawces are wholsome preparatives to meate , preserving health , and prolonging life . 3. course fare requires strong drinke , and piercing sawces that may sinke into the meate : but with fine fare , small drinke is best , and fat sawces . 4. at supper the first cup of drinke should be drunk warm , and a good draught of warme drinke spiced , taken halfe an houre before meate , is a good preparative for the stomacke . 5. meat , bread , and drinke being well drest , made , and brew'd , are most nourishing , which matters belonging to the kitching and buttery , are more necessary to be knowne than the fables of gold and pearle . 6. boyl'd meate drest with moyst cooling sawces , doth not moysten the body , beeing good in hot sicknesses , but affording no oyly nourishment , boyld meats being not so good as roasted and baked . 7. meate must bee roasted with a quick fuddain fire , not with a slow fire , nor lye too long at roasting . 8. solid meats so corned with salt , that little or no salt neede bee eaten therewith at the table is good . salt meate beeing better for digestion , than salt eaten with meate . 9. meat should be layd to soake in convenient lyquors , before it bee roasted or baked , as fish is watred and layd in pickle . 10. flesh beaten before boyling , becomes tender , for partridges and pheasants taken by hawking , and venison killed in hunting , are very sweete and pleasant in eating . and some fish is better by beating . also hard sower peares , and other fruites beeing rowled and squeezed , do wax sweet and mellow . flesh beaten and bruised before laying downe to roast , is thereby prepared for disgestion , and is very good . 11. bread well leavened , but lightly salted , and baked in a very hot oven is best . 12. of drinke to lengthen life water beeing no life prolonger , it is onely observable that the parts of spiritual drinkes , as wine , beere , 〈◊〉 and metheglin , must be subtile , and the spirits gentle , 〈◊〉 because shortnesse and age doe make the parts 〈◊〉 and cleere , but the 〈◊〉 sharpe , therefore some 〈◊〉 substance ( as was sayd ) must bee put in vessells to allay the sharpenesse of the spirits . also drinke beeing kept in continuall motion , by carriage at sea , or in carts , or in bladders hung on lines and stirred every day , will by such motions become thinne and cleere , & by blending the spirits , be kept from sowernes , being a kinde of putrefaction . 13. meate should by dressing be made easie of disgestion for old folkes . but distillations of meate are vaine conceites , the nourishing and best part thereof ascending not into vapour . 14. meate and drinke dissolved and mingled together is easie of digestion . therefore of chickins , partridge , or pheasants , beeing first parboyled with water and salt , then wip'd and dryed , and boyled to a ielly in wine or ale with some sugar , a strong comfortable broth is made . 15. also gravie of meate , or mince-meat , and hodg-podges well seasoned , are good for old folkes , whose teeth cannot be cheewing , prepare their meate for disgestion . 16. the defect of strong 〈◊〉 for chewing meate , may 〈◊〉 supplied by making new 〈◊〉 grow , hardly effected 〈◊〉 an inward powerfull restoring of the whole body , or by hardning the gums by binding medicines to serve insteede 〈◊〉 teeth , or by preparing and dressing meate , to neede little or no chewing . 17. to exceede sometimes 〈◊〉 the quantity of meat and drink and to water the body by great feasts , and liberall drinking , is sometimes good . so much of the operation of preparing and dressing of dyet . the operation on the last act of assimilation or conversion into the like substance . 8. the nature of the last act of assimilation or converting into the like substance , being the intended effect of the three former operations , may bee opened and declared without rules . the comment . 1. all bodies desire to assimilate and convert substances into their owne substance . flame , spirit , & ayre , being thinne and spirituall , doe couragiously performe this worke , but thicke and grosse substances very weakely , this desire of assimilating being by a stronger desire of rest and ease restrayned . 2. for this desire of assimilating , restrained in the body , is ineffectuall , untill it bee by heate and spirit , freed , excited and actuated ; and therefore livelesse bodies doe not assimilate , and living creatures assimilate , disgest , and convert into their owne substance . 3. more heate is required to make hard bodies assimilate and disgest , therefore the bodies parts growne hard with age must bee softned , and heate then weake encreased , for helping disgestion . but of preventing the bodies hardnesse , some rules were delivered , and others shall be given heereafter for softning the parts . for increasing heate take this rule or axiom . 4. the act of assimilation incited and provoked by heate , a very accurate subtile motion , and most powerfull when bodily motion , the disturber thereof , ceases . for a substance of one kind wil not separate into parts of divers kinds being moved ; as curd will not rise , nor the whey sinke downe , the milke being gently stirred . also running water , nor any water or liquor , will not put refie being continually moved and shaked . therefore by this reason this conclusion is inferr'd . 5. assimilation is performed and perfected chiefly in sleepe and rest , especially towards morning after good digestion : therefore sleeping warme , using oyntments towards morning , or provoking of moderate heate by an oyled shirt , and sleeping afterward again , are all very good . so much of the last act of assimilation , or converting food into the substance of the body . the operation for making the body tender and young , having begun to wither , and grow old , and how to soften the body . 9. that good dyet , and restraint of the spirits doe by an inward tedious manner of working , make the body tender , was formerly shewed , an outward and more speedy meanes shall now bee declared . the history . 1. as medea in the fable pretended to make pelias young , by boyling the pieces of his dissected body in a kettle with medicinable drugges : so heere in renewing of age , the inward parts must bee distinguished , and divided with judgement , and by more particular wayes than the body softned . 2. but this dissection must be in some respect performed , not with any razour , but with judgement ; for the bowells and inward parts being different , their softning is not effected by the same meanes , but they must be particularly softned , and by other wayes than those which belong unto the whole body , which shall be first declared . 3. soften the body with baths and oyntments , and the like , according to these following observations . 4. baths and oyles soften livelesse bodies , attracting and sucking in liquors , but not living bodies , working outward . 5. therefore common mollifiing , softning baths doe rather draw than soften , and loosen rather than harden the body . 6. the best baths and oyntments to soften the body , must have these three properties . 7. their substance must be like unto the bodies substance , having an outward nourishing power . 8. secondly , that they bee compounded with some piercing drugs , infusing the power of other nourishing drugs into the body . 9. thirdly , they must have ( though in a lesser quantity ) some binding ingredients , being not sharpe , or sower , but oyly , and comfortable , that the other ingredients , by the exhaling of the body , bee not hinderd in working , and making the body tender , but may have by the binding of the skinne , and shutting the pores , a stronger operation . 10. the warme blood of man , or beast is most consubstantiall , or like in substance to mans body . the invention of ficinus was vaine , imagining that strength might in old age bee renewed , by sucking blood out of the arme of a yong man , for nourishment should not be equall nor like in substance unto the body nourished , but subordinate , and 〈◊〉 before digestion : substances like the body being best for outward applications . 11. a bath of childrens blood was formerly held a soveraigne cure for the leprosie , and to purifie old corrupted bodies : so that some kings using these luxurious baths , were envied by the common people . 12. heraclitus to cure his dropsie , crept into the belly of an oxe newly killed . 13. the warme blood of kitlings doth cure tettars and ring-wormes , and make new fleshand skinne grow againe . 14. to stay the bleeding of an arme or limbe cut off , or any other wound , put the remaining part , or the wounded limbe into the belly of an oxe that hath beene newly opened ; for the blood of the limbe cut off , or wounded , sucking and drawing unto it selfe the warme blood of the beast , doth stop , and run backe . 15. pigeons split asunder , and opened , are in dangerous desperate sicknesses layd to the patients soles of the feete , the cures thereby wrought being imputed to their drawing away the malignity of the disease ; howsoever their application doth comfort the head , and animal spirits . 16. but besides these bloody baths and oyntments , there are other baths more handsome , cleanly , and effectuall . 17. baths may be made of nourishing substances like unto mans body , as beefe-sewet , hogs grease , deeres sewet , oysters , milke , butter , whites of egges , wheat-flower , sweet wine , sugar , and metheglin . 18. with these ingredients bay-salt and old wine may bee mingled , to make them penetrate and pierce into the body . 19. binding ingredients being oyly and comfortable , are saffron , masticke , myrrh , and myrtle-berries : and all these ingredients make an excellent bath . 20. for the powerfull working of this bath , foure rules are observable . 21. first , before bathing , rub and annoint the body with oyle , and salves , that the baths moistning heate and virtue may penetrate into the body , and not the liquors watery part : then sit two houres in the bath ; after bathing wrap the body in a seare-cloth made of masticke , myrrh , pomander , and saffron , for staying the perspiration or breathing of the pores , untill the softning of the body , having layne thus in seare-cloth twenty foure houres , bee growne solid and hard . lastly , with an oyntment of oyle , salt , and saffron , the seare-cloth being taken off , annoint the body . 22. and some dayes the bath must be renewed with plasters and oyntments in the aforesaid manner , and this way of softning must continue a moneth . 23. in bathing a good dyet must be kept , and warmth , and warm drinks used . 24. fomentations or nourishing of naturall heate by the warmth of living bodies is good . ficinus saith , that david was cherished by the virgin-warmth of a young mayd , who being annoynted after the persian manner with myrrh , had beene a delightfull reviving fomentation . 25. barbarossa in his old age by the jew his physitian , continually apply to his stomacke and sides young boyes for fomentations : and little dogs being layd to the stomackes of old folkes , have kept them warme in the night-time . 26. some to avoyd derision , have cut off a peece of their long nose , or the crooked bunch thereof , and afterward their nose being thrust into an incision made in their arme , was both healed , and grew into a handsomer fashion and forme , whereby the consent of flesh in healing flesh is declared . 28. prescriptions for softning the particular principall parts , as the stomacke , lights , liver , heart , braine , the marrow of the back-bone , the reynes , gall , stanke , veines , arteries , sinews , gristles , and bones , would bee too tedious to set downe : no generall instructions , but certaines notes for practice being here delivered . how the bodie being purged of old oysture , and filled with new moysture may be renewed , and made yong . 10. the history . these positions following concerning the principall parts before lightly touched , are now againe enlarged . 1. plough-oxen spent with labour , being put into new fresh pastures , grow fat , and faire , their flesh proving afterward in eating very young and tender . so that flesh may eafily be made tender , and by often softning the flesh the bones and skinne may be softned . 2. dyets of guiacum , sarsa-perilla , china , and sassafras , being long strictly kept , doe first attenuate or make thin , then consume or devoure all the moysture of the body : for the french pox being growne to gumminesse , and being got into the marrow , and moysture of the body , hath beene thereby cured . some also by such dyets being made leane and pale , have afterward growne fat and fresh-coloured . therefore in the declining of age , such dyets are good to bee kept once in two yeeres , there by to grow young againe , as the snake doth by casting his skinne . 3. it is my opinion , though i am no hereticall puritane , that purgations often and familiarly used , doe lengthen life more than exercise or sweating . for as annoynting of the body , and stopping the pores , and keeping out the ayre , and keeping in the spirits , doe lengthen life : so by sweatings and outward breathings the good spirits and moysture being not easily repayred , are exhaled and consumed with the excrementitious humours and vapours . but purgations of gentle purgative , not griping the belly , being taken before meate to prevent their drying quality , doe worke chiefly on the humours . these perscriptions are true , and the remedies approved , seeming vulgar , but being carefully and diligently tryed , were found to bee good and effectuall experiments . for so the effects of wise counsell are admirable , and their order excellent , but their meanes of effecting seeme vulgar , and common . the doores of death . the doores of death are accidents going before , or following after , or comming with death . for death being not violent , but naturall , by defect of nature , doth enter at certaine common doores . the history . 1. the living spirit subsists by due motion , temperate , cooling , and fit nourishment . a flame needs onely motion and nourishment , being a simple substance ; the spirit , a compounded substance , destroyed by approaching neerer to the nature of flame . 2. a flame , as aristotle well no ted , is by a greater stronger flame extinguished , much more the spirit . 3. the flame of a candle being put into a glasse , and kept very close , is extinguished by the ayre enlarged by heate , and thrusting the flame together . and fewell lying too close in a chimney , burnes not with a bright flame . 4. fire also by thrusting & pressing together is extinguished , and a coale of fire being trodden or crush'd with the tongs . 5. but concerning the spirits , blood , or fleame getting into the ventricles of the braine , doe cause suddaine death , the spirit having no place of residence or motion . also violent fractures and beating of the head , doe cause suddain death , by straightning the spirits in the ventricles of the braine . 7. opium and other strong drugs , procuring unsensiblenesse , doe by thickning the spirits , deprive them of motion . 8. venemous vapours beeing hateful to the spirits , are deadly poysons , by whose malignant quality the spirits are opprest , deprived of their motion , and made unable to resist so strong an enemy . 9. extreame drunkennesse and gluttony have caused sudaine death , the spirits not with thicke or malignant vapours , ( proceeding from opium or poyson ) but with aboundance of vapors being opprest . 10. with the suddain apprehension of griefe and feare , conceived at the relation of unexpected bad tidings , some have suddainly dyed . 11. the excessive compression , and inlarging of the spirits are both deadly . 12. great and suddaine ioyes have deprived many of their life . 13. greater evacuations of water by dissections for the dropsie , or violent and suddaine fluxes of blood are deadly , the blood and spirits doe avoyde vacuity or emptinesse , and fill up the emptie places repaying hither , slower fluxes of blood procuring want of nourishment , but no powring backe of the spirits . so much of the compression , and effusion of the spirits causing death . 14. stopping the breath is through defect of cooling deadly , by choaking and strangling , the motions of the spirits being not hindred , but cooling defective ; for excessive hot ayre drawne in for breath , doth choake as soone as stopping of the breath . as by burning charcoale , or by the smell of new whited walles in a close chamber iustinian and others have beene choaked . fausta , the wife of constantine the great , was strangled by the steame of an exceeding hot bath . 15. for breath is drawne in by the lungs , and breathed forth againe every third part of a minute . 16. the beating of the pulse , and of the heart , both by the systole , or backward motion , or dyastole , or forward motion , is thrice as swift as breathing ; for the beating of the heart , could it be without stopping , being stayd would cause death sooner than strangling . 17. delian dyvers , and pearlefishers , through continuall use will hold their breath tenne times longer than another . 18. living creatures having lungs , hold their breath a shorter or longer time , as they neede more or lesse cooling . 19. fishes neede lesse cooling than other creatures , cooling and breathing themselves at their gills . and as other creatures cannot endure a hot close ayre : so fish in water quite frozen over , and long covered with ice , are choaked and strangled . 20. the naturall heate of the spirits is by another more violent heate oppressed , being unable to endure them both without cooling , as may bee seene in burning-feavers , naturall heate being extinguished and dissipared by hot putrified humors . 21. want of sleepe , is a want of cooling . for motion doth rarifie , make thinne , sharpen , and encrease the heat of the spirits . but by sleep their motion is allayd , and their wandring restrayn'd . for sleepe doth strengthen and excite the working of the inward parts and spirits , and all outward motion , but maketh the living spirit rest from motion . every 24. houres nature requires 5. or 6. houres sleepe . thogh some have miraculously refrained from sleepe , for mecaenas slept not a great while before hee dyed . 22. nourishment is a third want of nature , suffered by the parts of the body , not the living spirit , subsisting in idenity and beeing , without succession or renewing . and the reasonable soule proceeding not from generation , needs no reparation , beeing not subject to death , as the animall and vegative soule , differing both in essence and forme from the reasonable soule . for their confusion without distinction , was the originall of transmigration , and many heathen hereticall opinions . 23. a healthfull body doth every day require food , enduring not to fast three dayes together , unlesse enabled by custome ; but sicke folkes can easily fast : and sleepe doth nourish , as exercise makes the body require nourishment and some miracles of nature have lived a long time without meate or drinke . 24. dead bodies being kept from putrefaction , will not a long time decay : but living bodies cannot above three dayes subsist , this speedy consumption , being the worke of the living spirit , repairing it selfe , or making the parts neede repairing ; and therefore living creatures by sleeping endure longer without food , sleepe being the reception and collection of the living spirit . 25. a continuall flux or voyding of blood by the piles , or by vomiting of blood , some veyne within being opened or broken , or by wounds , doth cause speedy death . for the blood of the veines doth supply and feed the blood of the arteries , and the blood of the arteries doth feed the spirits . 26. meate and drinke received twice daily , is not all voyded by extrements , vrine , or sweating , the rest being converted into the moysture & substance of the body , the body growing not bigger , as the repaired spirits are not in quantity increased . 27. nourishment must be so prepared and dressed that the spirits may worke thereon . for the flame of a torch is not maintayned and kept burning by the staffe , unlesse it bee covered with waxe lights , and hearbs alone are no nourishing flood . this doth cause the decay in age , the spirits cloathed with flesh and blood being few and thinne , and the moysture and blood , old and hard , are unable to nourish . 28. the ordinary necessities of nature are these , continuall motion of the spirits in the ventrieles of the braine , beating of the heart every third part of a moment , breathing every moment , sleepe and food within three dayes , the decaying after fourscore years of age of the faculties of digestion ; these defects beeing not seasonably supply'd , death will ensue . so that death hath three doores , the spirits fayling in motion , cooling , and nourishing . the living spirit is not like a flame continually lighted and extinguished , without certaine duration and continuance . a flame doth live in a flame , being by contrary qualities only extinguished . but all parts of the body beeing to the living spirit friends and servants , are also comfortable and serviceable . therfore the living spirit is of a middle nature betweene flame , beeing a momentary substance , and aire beeing a fixed substance . the destruction of the organs of the spirits either by diseases , or violence , is another doore of death : and so much of the forme of death . 29. convulsions of the head , and face , with deepe deadly sighing , being a kind of convulsion , and the extreame quicke beating of the pulse , the heart trembling with the pangs of death ; and sometimes againe beating weakely , and slowly , as the heate beginnes to faile and faint , are two chiefe signes of death . 30. the immediate signes of death are , great unquietnesse , tumbling , and striving , raking with the hands , as if gathering lockes of wooll , striving to take hold , and holding fast , hard shutting of the teeth , ratling in the 〈◊〉 trembling of the under-lip , pale countenance , confused memory , speechlesnesse , cold sweats , stretching out the body , lifting up the white of the eyes , and an alteration of the whole face , ( the nose becomming sharp , the eyes hollow , and the cheekes falling ) with the contraction and convulsion of the tongue , and coldnesse of the lowest parts , and sometimes issuing of blood , or seede , loud shreeking , short breathing , the falling of the lower jawes , and the like . 31. after death there follows immediately a privation or depriving of the sense and motion of the heart , arteries , nerves , and sinewes , inability of standing upright , stiffenesse of the nerves and limbs , coldnesse , putrefaction , and stinke . 32. ecles , serpents , and flyes , cut in pieces will a great while after moove and stirre , countrey people supposing they would , if suffered , joyne together againe . and the bodies of birds their heads beeing cut or pluckt off , will afterward leape and flutter . i remember that i say a traytor emboweled , whose heart beeing cast into the fire , leaped five foote high , and afterward lower for the space of seaven or eight minutes . also the old tradition of a sacrificed oxe , that in embowelling lowed , deserves to 〈◊〉 beleeved , thogh it be more 〈◊〉 that a man executed and embowelled , after his hart was pluckt out , and in the hang mans hand , was heard to utter three or foure words of his prayers , beeing more likely than the relation of the 〈◊〉 oxe , the friends of the partie executed usually feeing the executioner for a suddayne dispatch out of payne , by the quicke performance of his office ; but the priests were not feed speedily to dispatch their sacrifices . 33. to rayse and recover to life such as faint and fall into a swond ( in which fits many without helpe would expire ) use hot waters ; bend the body forwards , stoppe the mouth and nostrils hard , bend and wring the fingers , plucke off hayre from the beard or head , rub and chafe the body , especially the face and outward parts , cast cold water suddainly in the face , shrecke out aloud , hold rose-water and vinegar to the nostrils : burning feathers and woollin cloath for the mother , also the smoak of a hot frying pan is good in sounding , and keeping the body close and warme . 34. that many laid forth , coffin'd & buried , were only in a sound , hath bin discovered by digging them up agayne , and finding their heads beaten and bruised with striving in the coffin . of such a living funerall iohn scotus that subtle scholler was a memorable example , who by his servant absent at his buriall ( but acquainted with those 〈◊〉 wherein hee falling was supposed to bee dead , and so buried ) being digg'd up againe 〈◊〉 found in the aforesayde manner with his head and other limbes beaten and 〈◊〉 . a player also acting death to the life in a sound , thought to put a ieast upon death , but was buried in earnest at cambridge , as many can well 〈◊〉 , who were then 〈◊〉 . i remember that a 〈◊〉 desirous to make 〈◊〉 of the paine suffered by prisoners at their execution , told me , that in hanging 〈◊〉 , getting upon a stoole , and casting himselfe off from 〈◊〉 , hee swung a while about , and then thought to recover the stoole , but could not , without the helpe of his friend then present , who asking him what hee suffered : he answered that hee felt no payne , but first saw a fire , or a flame , then a kinde of black greene mist , and lastly a pale sea-blew colour , usuall visions in sowning . also a physitian having hang'd a man halfe an houre , recovered him to life by rubbing and hot baths , professing also to recover any man after halfe an houres hanging , his necke at the first falling downe beeing not broken . the differences of youth and age. 1. the scale or ladder of mans life hath these steps : 〈◊〉 , quickning in the 〈◊〉 , birth , sucking , 〈◊〉 , feeding on pap , and spoon-meat in infancy , 〈◊〉 of teeth at two yeares old , secret haire at twelve or foureteene , ability for 〈◊〉 , flowers , hayre on the 〈◊〉 , and under the arme-holes , a budding beard , full growth , full strength and agility , graynesse , baldnesse , 〈◊〉 of flowers , and of 〈◊〉 ability , inclining to 〈◊〉 , a creature with three feete , death . the periods and courses of the minde , as slipperinesse of memory , and such like , not described by yeeres , shall be hereafter mentioned . 2. the differences of youth and age are these following : in youth the skinne is moyst and smooth , in age dry , and wrinkled , especially about the fore-head , and eyes : the flesh in youth is tender , and soft , in age hard ; youth is strong , and nimble , age weake , and unwealdy ; in youth good digestion , in age weake : the bowels in youth are soft , and moyst , in age salt , and dry ; in youth the body is straight , in age bowed , and crooked ; the finews in youth are steddy , in age weake , and trembling , cholericke humours in youth , and hot blood , in age phlegmatick , melancholy humours , and cold blood , youth prone to venery , age slow in performance : the moysture of the body in youth oyly , in age raw , and waterish , in youth many swelling spirits , in age few , and weake ; in youth spirits thicke , and lively ; in age sharpe , and thinne ; in youth sharpe and sound senses , in age dull , and decaying ; in youth strong sound teeth , in age weake , worne , and falling out ; in youth colour'd haire , in age the former colour turnes grey ; haire in youth , in age baldnesse , quicke , and strong pulse in youth , in age weake and flow ; in youth sharpe 〈◊〉 sicknesses and diseases , in age tedious and incurable : wounds heale soone in youth , in age slowly , in youth fresh-coloured checkes , in age pale , or of a deepe fanguine red ; youth not much troubbled with rheumes , age rheumaticke ; the bodie growes fatter onely in age than youth . perspiration and digestion in age being bad , and fatnesse being the aboundance of nourishment over and above that which is perfectly assimilated and converted into the substance of the body . and the appetite is sometimes in age increased , by sharpe humours , digestion being then weaker : this and the rest being by physitians ascribed to the decay of naturall heate , and radicall moysture ; but drynesse in the 〈◊〉 of age doth precedo coldnesse , and the lusty heat of flourishing youth declines 〈◊〉 then to coldnesse . 3. the affections also of youth and age differ : i remember in my youth i was familiarly acquainted at poicters in france with an ingenious young gentleman , afterward an eminent man , who inveighing against the conditions of age , would usually say , that old mens minds being visible , would appeare as 〈◊〉 as their bodies , 〈◊〉 afterward comparing the mindes vices in age to the 〈◊〉 defects , saying they 〈◊〉 skinn'd , and impudent , 〈◊〉 and 〈◊〉 〈◊〉 and envious ; 〈◊〉 and 〈◊〉 and 〈◊〉 earth , not heaven , being their constant object : 〈◊〉 limbs , wavering , and unconstant ; wooked finger'd , greedy , and covetous ; knees 〈◊〉 and fearefull , 〈◊〉 and 〈◊〉 but to make a more serious comparison , youth is shamefac'd , and modest , age is hardened ; youth is liberall and mercifull , age is hard ; youth emulates , age envies ; youth is religious , and fervently zealous ; being unexperienced in the miseries of this world ; age cold in piety and charity , through much experience , and incredulity ; youth is forward in defire , age 〈◊〉 youth light and inconstant , age grave , and constant ; youth is liberall , bountifull , and loving , age covetous . and wisely provident ; youth confident , and 〈◊〉 age distrustfull , and 〈◊〉 youth gentle , and 〈◊〉 age froward , and disdainfull ; youth sincere , and simple ; age cautelous , and close ; youth haughty in desires , age carefull for necessaries ; youth a time-pleaser , age a time-rememberer ; youth an adorer of superiors , age a censurer . and by many other characters impertinent to the present matter , the different conditions of youth and age may bee described : but the body growing fat in age , so the iudgement , not the fancy growes stronger , preferring safe sure courses before shows & appearances : and lastly , age loves to 〈◊〉 and brag , and being defirous to doe least , is desirous to talke most . poets therefore feigned , that old 〈◊〉 was changed into a chirping grashopper . canons of the continuation and forme of death . canon 1. dissolution or corruption 〈◊〉 by transmigration into another body . the explication . there is no utter destruction : corruption being a dissolution into ayre , or 〈◊〉 into some other body . as the spider , flye , and ant 〈◊〉 tender , 〈◊〉 〈◊〉 falling into amber , 〈◊〉 therein buryed , finding therein both a death , and 〈◊〉 preserving them 〈◊〉 from corruption than a royall monument . for no ayre being within , there can be no corruption ; and the 〈◊〉 nature of amber 〈◊〉 of no reception from their substance . wood , or roots being put into 〈◊〉 would also remaine 〈◊〉 waxe , honey , and gumme doe also preserve 〈◊〉 corruption . can. 2. every tangible body hath spirit , covered and encompassed with a thicke body , being the cause of consumption , and dissolution . the explication . no knowne body on the upper part of the earth doth want a spirit , either by 〈◊〉 and concoction of coelestiall heate , or by other meanes : for the concavity and hollownesse of bodies admitting no vacuity or emptinesse is fill'd with ayre , or a spirit but this spirit here mentioned is no power , efficacy , or perfection , but onely a 〈◊〉 invisible body , yet locall , dimensive , and reall : neither is this spirit ayre , ( as the juyce 〈◊〉 grape is not water ) but a 〈◊〉 body like ayre , yet 〈◊〉 but the thicke parts 〈◊〉 substance ( being 〈◊〉 slow , and almost 〈◊〉 ) would endure longer , 〈◊〉 the working , piercing spirit 〈◊〉 not devoure the moysture 〈◊〉 body , and all that is 〈◊〉 vertible into a new spirit , 〈◊〉 former new made spirits 〈◊〉 by degrees 〈◊〉 together . this is evident the decrease of waight in 〈◊〉 bodies , by venting of 〈◊〉 not increasing the 〈◊〉 of a body , but yet by 〈◊〉 making it grow dry . can. 3. the 〈◊〉 of the spiriti is the cause of drynesse , but by inward detaining and warking , they doe soften , 〈◊〉 〈◊〉 quicken . the explication . there are foure workings of the spirit ; drynesse , softning , putrefaction , and generation of bodies . drynesse is no proper worke of the spirit , but of the thicker parts , after the venting of the spirits shrinking and uniting together to avoide vacuity or emptinesse , as burned bricks : doe sea-coale cakes , stale bread and toasts . softnesse , is 〈◊〉 worke of the spirits , 〈◊〉 by heate , whereby the spirits enlarging not venting , 〈◊〉 pierce into , and moysten 〈◊〉 thicker parts , making 〈◊〉 soft and limber , as fire 〈◊〉 mettalls , and waxe ; for 〈◊〉 and other stiffe 〈◊〉 are of a matter fit to 〈◊〉 the spirits , and keep 〈◊〉 from venting . 〈◊〉 is a mixt work of the 〈◊〉 thicker parts ; for after 〈◊〉 spirit ( contayning and 〈◊〉 the parts of the 〈◊〉 ) is vented , all the parts 〈◊〉 and returne into their 〈◊〉 elements ; because by the spirits of substances gathering 〈◊〉 putrefied bodies stink , 〈◊〉 the assembling together of 〈◊〉 becōming light , & 〈◊〉 the withdrawing of water and earth , are dissolved , and fall asunder . but generation or quickning being a mixt worke of the spirit , and thicker parts , is performed in another manner , the spirit being totally detayn'd , swelling , and moving locally : but the thicker parts being not dissolved , but following the motion of the spirit blowing and fashioning them into divers formes , are generated , and become bodies : therefore the matter quickned is alwayes clammy , limber , plyant , and soft , be thereby fit to detayne the spirit , and to yeeld to the spirits fashioning of parts , such being also the clammy yeelding matter of all vegetables , and living creatures generated of 〈◊〉 or seed . can. 4. all living creatures have two spirits : dead spirits , 〈◊〉 those in livelesse creatures , 〈◊〉 the living spirits . the explication . necessary is the consideration of mans body , as 〈◊〉 and unnourished , or 〈◊〉 and nourished , the 〈◊〉 shewing the wayes of 〈◊〉 the latter of 〈◊〉 for there are in the 〈◊〉 bones , skinnes , organs , 〈◊〉 the severall limbes of the 〈◊〉 body : such spirits as are 〈◊〉 the flesh , bone , and skinne , 〈◊〉 separated , and dead , 〈◊〉 in a dead 〈◊〉 〈◊〉 the vitall spirits governing and agreeing with them , is of a different nature , integrall , and constant . they differ in two respects ; mortuall dead spirits are not continued , but disjoyned , and inclosed in a thicker body , as ayrein snow , or froath . but the spirit being continuate , passing through certaine channels , and totally inclosed , is either pervious , passing through small pores , or continuate , and resident in a proportionable quantity to the body , in a hollow seate or fountaine whence lesser rivalets are derived . this seate is the ventricles of the braine , being straite and narrow in the baser sort of living creatures , whose spirits being spred through the whole body , have no particular 〈◊〉 residence , as in 〈◊〉 eeles , and flyes , whose 〈◊〉 being cut asunder will 〈◊〉 afterward . and birds , their heads being pluckt off , will leape and flutter , because their heads being small , their spirits have therein no 〈◊〉 residence : but 〈◊〉 have large ventricles , especially man : and besides , the vitall spirit is inflameable , being compounded of flame and ayre , as the moysture of living creatures is of oyle and water , the 〈◊〉 giving it motion and 〈◊〉 as inflameable smoak , before it blaze into a flame , 〈◊〉 hot , thinne , and moveble , being when it is a flame , 〈◊〉 substance : but the 〈◊〉 of the vitall spirits is more gentle than the flame of the spirit of wine , beeing compounded of an aiery substance , and a mysterious vnion of a flaming and aiery nature . canon 5. the particular parts have naturall proper actions , excited and quickned by the vitall spirit . the explication . the several parts have severall actions and functions ; as attraction , retention , digestion , assimulation , sepration , ejection , and sensibility , suteable to the proper organs in the stomack , liver , heart , spleene , gal , braine , eyes , 〈◊〉 and the rest , and their 〈◊〉 are actuated by the vigour and presence of the vitall spirits , and by the heate thereof , as iron drawes iron , beeing touched by a loadstone , and an egge brings a chickin beeing actuated by the cocks treading the hen. can. 6. mortuall dead spirits are consubstantiall , or like in substance to ayre , but the vital spirits are more like a flame . the explication . the explication of the former fourth canon declares the meaning of this present canon , which sheweth also that fat oyly substances do long retaine their essence , being neither consumed much by the 〈◊〉 nor very desirous to 〈◊〉 into ayre . therefore flame is not enflamed ayre ; for flame and ayre 〈◊〉 as oyle and water 〈◊〉 and by the canon that 〈◊〉 the vitall spirits are like 〈◊〉 substance , is to be understood that they are more enflaming than the mortuall dead spirits , not more flame-like , or ayrie . can. 7. the spirits desire to multiply , or depart , and congregate with their connaturalls , or like in substance . the explication . by this canon the mortual dead spirits are understood , for the vitall spirits abhorre 〈◊〉 parting out of the body , because they find in a neere 〈◊〉 no connaturalls , or like 〈◊〉 sometimes happily flying forth to the 〈◊〉 parts of the body , to 〈◊〉 some desired object , 〈◊〉 shunning departure . but the mortuall dead spirits desire both ; for the spirit finding no happy residence in thicke 〈◊〉 nor its like , being alone , doth create and make another , by endeavouring to multiply and increase in quantity : and it desireth also to depart and resolve into ayre ; for slender thinne substances ( being alwayes moveable ) are willingly carryed to their like being neare , as a bubble of water is carried to a bubble , flame to flame , and much more willingly doth the spirit depart into the ayre , beeing not carried to a peece like it selfe , but to a whole globe of connaturall and like substance . but the departing and venting of the spirit into ayre , is a two-fold action , proceeding from the desire of the spirit , and the desire of the ayre , being an indigent needy substance greedily gathering and receiving spirits , smells , substances , sounds , and the like . can. 8. the detayned spirit having not sufficient matter to beget another spirit , doth soften the thicker parts . the explication . a new spirit is generated of a matter somwhat neere 〈◊〉 nature of a spirit , as of 〈◊〉 therefore if the 〈◊〉 residing in the thicker 〈◊〉 farre different from their nature , cannot convert them 〈◊〉 a spirit , yet it softens and enlarges them , that it may , being not increased in 〈◊〉 have a larger dwelling , and live with more friendly companions in nature . also by this aphorisme the bodies hardnesse may bee softned by detayning the spirits . can. 9. the softning of the parts of the body is best wrought , when the spirit doth neither depart , nor generate . the explication . this canon dissolves a knotty doubt , in softning by detayning the spirits ; for if the spirit not vented doe devoure inward moysture , the softning of the parts doth not advantage their continuing in their essence , but rather their dissolution and corruption . therefore the detayned spirits must bee cooled and restrayned , lest they bee too active . can. 10. the heate of the spirit to renew and make the body young , must bee strong not vioent . the explication . this canon also dissolving the aforesaid doubt , shews the temper of heate fit to prolong life ; for howsoever the spirits be detayn'd , or not , yet their heate should rather soften hard substances , than devoure soft , softning rather than drying : for such heat causeth good digestion and assimilasion ; but this 〈◊〉 must have these properties : first , slowly , not suddainly enflaming : secondly , not violent , but moderate : thirdly , equall , not disordered , being sometimes greater , sometimes lesser : fourthly , not languishing , nor soone extinguished . this operation is very subtile and profitable , being partly explained in the remedies prescribed for infusing into the spirits a strong working heate , not pradatory , or devouring . can. 11. the thickning of the spirits substance doth lengthen life . the explication . this canon is subordinate to the former ; for the thicke spirit is capable of all those foure properties of heate formerly mentioned , the manner of thickning is shewed in the first operation . can. 12. a boundance of spirits are more hasty to depart and get forth , and more consuming than a small quantity of spirit . the explication . this canon is cleare and evident , for the bigger , the stronger . as great flames breaking forth with greater violence , consume more suddainly ; therefore exceeding plenty , or excessive swelling of the spirits doe hinder long life . for spirits maintaining life and the body in good plight are sufficient . can. 13. the spirits equally diffused through the body , is not so hasty to depart , nor so devouring as being unequally placed . the explication . a subundance of spirits generally diffused , is an enemy to durablenesse : so is store of spirits not dispersed . therefore the spirit being more diffused , consumes lesse ; for dissolution begins in that part where the spirit is loose . therefore exercise and rubbings doe lengthen life , because motion doth very finely blend and mingle . can. 14. the disordered motion of spirits makes them hastier to depart , and more consuming than a constant equall motion . the explication . this canon holds in livelesse creatures ; for inequality is the mother of dissolution , but in living 〈◊〉 ( whose consumption and reparation is considerable ) reparation proceeding from appetite , and appetite being sharpened by variety , it is not absolutely , but respectively true , this variety being rather an alteration than confusion , and a constant inconstancy . can. 15. the spirit in the solid frame of the body is unwillingly detayned . the explication . dissolution is generally abhorr'd , but more or lesse according to the thicknesse and thinnesse of subtances . the thinner bodies being driven into straighter narrower passages . for water will runne through where dust will not passe , and ayre is more penetrative and piercing than water , and yet their penetration is bounded . for the spirit will not passe through exceeding narrow pores , thereby to get foorth and depart , for the spirit being encompassed with a hard or oyly and clammy body , not easily divisible ; is bound and imprisoned , and not desirous to depart . therefore the spirit of mettalls and stones will not in an age depart , unlesse they be melred or dissolved with strong corrosive waters . in clammy substances also the spirits are not desirous to depart , as in gummes , though with lesse heate dissolved . therfore the hard juyce of the body , and the closenesse of the skinne , and the like ( caused by dry nourishment , exercise and cold ayre ) do lengthen life , because they keepe the enclosed spirits from departing . can. 16. in oyly fat substances not clamy , the spirits are willingly detayned . the explication . the spirit not incited by the antipathy of an encompassing body , nor fed by too neere likenesse of a body , doth not strive much to depart . as in oyly substances being not so trouble some to the spirit as hard substances , nor so like it as watry substances , nor tempted forth by the flattery of encompassing ayre . can. 17. the suddaine departure of the watery humour , doth make oylinesse endure the longer . the explication . watery spirits , as was sayd , being like ayre , doe sooner depart than ayre , oyly spirits slower , having not so much affinity with ayre . but both these moystures being in most bodies , the watery spirit doth vent before the oyly , and the former getting forth by degrees , carryeth with it the latter . therefore light drying is healthfull , maling the watery humour expire , not forcing out the watery humour , there by becomming more perfect , and both hindering putrefaction , and preserving the body yong . and therefore light rubbings and exercise breathing the body , not procuring sweate , doe exceedingly lengthen life . can. 18 : the exclusion or keeping out of the ayre , lengthens life , other inconvemences being avoyded . the explication . the evolation or departing of the spirit , as was sayd , is a two-fold action , proceeding from the appetite of the spirit and of the ayre . the former action may be stayed and taken away by oyntments , the remedies for the inconveniences ensuing thereon , being prescribed in the second operation . can. 19. by young spirits being put into an aged body , the course of 〈◊〉 may be suddainly brought about againe to youth . the explication . the spirits are in nature like the highest wheele turning about the other wheeles in mans body , and an especiall engine to lengthen life . besides , the spirits are easily and soone altered . for operation on the spirits is two-fold , one by nourishment being slow and indirect : the other suddaine , & directly working on the spirits by vapors , or by affections . can. 20. the moisture of the body being hard and oyly doth lengthen life . the explication . the reason is grounded on a former rosition , that hard and oyly substances are hardly dissipated or dispersed . but yet ( as was sayd in the tenth operation ) hard moisture 〈◊〉 lesse dissipable , is also lesse reparable , and an inconvenience therefore joyned with a convenience can produce no great effect . but the oyly moysture being not dissipable , and also reparable , is therefore diligently to bee regarded . can. 21. sv btile , thinne , piercing substances , without gnawing acrymony or sharpnesse , doe breed 〈◊〉 〈◊〉 the explication . this canon is more difficult in practice than in 〈◊〉 for all piercing 〈◊〉 and sharpe substances doe 〈◊〉 and corrode , hardening 〈◊〉 but the penetration of the subtile substances without violence , doth bedew and water the body , as was 〈◊〉 in the fourth and seventh operation . can. 22. asstmilation or digestion is best performed , when all locall motion doth cease . the explication . this canon in the cōment on the third operation is sufficiently explained . can. 23. nourishment received by outward meanes , not onely by the stomacke , would lengthen life , if it may be effected . the explication . nourishment doth work in a compasse course , but infusions more suddainly : therfore outward nourishment would be good , because the faculties of digestion doe faile in age . and inward nourishment joyned with outward nourishment by baths , oyntments , and glisters , wonld be more powerfull and strong . can. 24. digestion being weak to drive out nourishment , the outward parts must be comforted to draw forth nourishment . the explication . 〈◊〉 his canon and the 〈◊〉 〈◊〉 are not the same : for 〈◊〉 of outward 〈◊〉 differs from extraction , 〈◊〉 drawing out of in ward 〈◊〉 but both by several 〈◊〉 doe helpe weaknesse 〈◊〉 digestion . can. 25. all 〈◊〉 renewing of the body is wrought either the spirits , or by softning . the explication . in the body there are spirits and parts , where nourish 〈◊〉 by a compasse-course 〈◊〉 but vapours and 〈◊〉 doe work suddainly on the spirits , and softning on the parts : yet externall nourishment and softning must not bee confounded , softning intending not to nourish the parts , but make them more nourishable . can. 26. softning is wrought by like substances , by piercing and shutting substances . the explication . for consubstantials , or like substances doe properly soften , conveying substances drive in , and binding shutting substancesdoe retaine , and restraine perspiration or breathing forth , being a motion contrary to softning : therefore ( as was said in the ninth 〈◊〉 softning cannot be 〈◊〉 once effected , but by an 〈◊〉 proceeding : first , by 〈◊〉 and keeping out the 〈◊〉 by thicke oyntments , because the outward thicke 〈◊〉 doth not supple the body , but the subtile vapours thereinto penetrating and piercing . secondly , by softning 〈◊〉 consubstantialls , and the 〈◊〉 substances , for bodies by the gentle touch of like substances doe open and loosen 〈◊〉 pores . thirdly , by 〈◊〉 of the like substances and 〈◊〉 restrayning 〈◊〉 afterwards binding 〈◊〉 plasters and oyntments 〈◊〉 good & applyable , untill 〈◊〉 subtile softnesse of the 〈◊〉 be growne hard and solid . can. 27. the frequent renewing of reparable parts , doth bedew and moysten the lesse reparable . the explication . in the beginning of the history , the perishing of the more reparable , and lesse reparable parts together , was called the high way of death , and therefore the reparation of these parts should be most intended . for as aristotle well observed , that in plants new sap passing through the boughes , doth refresh the body also : so in like manner , by often repairing the flesh and blood of the body , the bones and membranes , and other lesse reparable parts , by the passage of new moysture , and being cloathed with new flesh and blood , may be 〈◊〉 renewed . can. 28. cooling not passing by the stemacke , doth lengthen life . the explication . for a strong cooling of the blood , is necessary to prolong life , which cannot bee effected inwardly without hurting the stomacke and bowels . can. 29. consumption and reparation being both effected by heate , 〈◊〉 by their conioyned operation 〈◊〉 length of life . the explication . all great workers are destroyed by the mixture of natures , helpfull and hurtfull in severall respects . therefore judgement in practice must distinguish good heates from hurtfull . can. 30. diseases are curable by medicines , but life must bee lengthned by dyets . the explication . accidentall diseases their causes being taken away , doe cease ; but the continuall course of nature flowing like a river , must bee stopt , and turn'd backe by dyets , whereof there are two kinds : set dyet used at certaine times , and familiar dayly dyet . set dyets are more powerfull , being able to turne backe natures course , and sooner change and alter the body than usuall dyets . in the intention three set dyets are onely mentioned , the dyet with opium , the dyet for softning , and the dyet for making leane , and renewing the body . but in dayly dyet , these prescriptions , good also in set dyets are most effectuall ; nitre , and drugges subordinate to nitre , the government of the affections , and the kinds of studies coolers not passing by the , stomacke , oyly drinkes , making the blood firme , by potions of the powder of pearle , and wood drugs , oyntments to keepe out the ayre and keepe in the spirits , outward heaters to further 〈◊〉 after sleepe ; avoyding inflamers of the spirits , infusing into them a sharpe heat , as wines and hot spices , and the moderate and seasonable use of drugges , infusing a strong heate into the spirits , as saffron , cresses , garlick , elecampane , and compositions of opium . can. 31. the living spirit doth immediatly perish , being destitute of motion , cooling , or nourishment . the explication . these are three doores of death formerly mentioned , being the proper and immediate passions of the spirit . for all the organs of the principall parts serve them , in performing their offices . and the destruction of the organs doth cause their defectivenes . therefore all other wayes to death meete in these three commonroades . but the fabricke of the parts is the organ of the spirit , as the spirit is of the reasonable soule , being immortall and divine . can. 32. flame is a momentary substance ; ayre a fixed ; the living spirits in creatures is of a middle nature . the explication . this canon requires a deeper search , and larger explication than is here requisite . flame is continually generated and extinguished , and continued only by succession . but ayre is a fixed body not subject to dissolution , for though the ayre doth out of moisture generate new ayre , yet the olde ayre remaineth , whence proceedeth the over-burdning of the ayre , mentioned in the title of winds . but the spirits participating of the nature of flame and ayre , is nourished by oyle being of the same kinde with flame , and by ayre homogeneous to water . for the spirit is not nourished by an oyly or waterish substance , but by both . and though ayre and flame , & oyle and water , are hardly blended and compounded , yet they agree in a mixtbody . the ayre raysing quicke and delicate conceits in the fancy , and the flame enciting noble active desires in the soule . the continuance also of the spirit is compounded , beeing neyther so momentary as flame , nor so fixed as ayre . and therfore is not accidentally extinguished like a flame by contraries , for the spirit is not so hard beset with destructive qualities . but the spirits are repayred by lively fresh blood , insinuated through the arteries into the braine , by a speciall manner of reparation , not now to be mentioned . finis . notes, typically marginal, from the original text notes for div a01446-e1460 artic. 1 notes for div a01446-e2150 artic. 20. notes for div a01446-e2840 artic. 3. cōnexion . notes for div a01446-e4390 artic. 4. notes for div a01446-e4780 artic. 5 , 6 , 7 , 8 , 9 and 11. an admonition . notes for div a01446-e9730 artic. 10 an admo nition . notes for div a01446-e19150 artic. 15 connexion . 〈◊〉 admonition . notes for div a01446-e20540 artic. 16 a defiance to death wherein, besides sundry heauenly instructions for a godly life, we haue strong and notable comforts to vphold vs in death. by mr. william covvper, minister of gods word. cowper, william, 1568-1619. 1610 approx. 228 kb of xml-encoded text transcribed from 199 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-11 (eebo-tcp phase 1). a19491 stc 5917 estc s120025 99855229 99855229 20710 this keyboarded 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(eebo-tcp ; phase 1, no. a19491) transcribed from: (early english books online ; image set 20710) images scanned from microfilm: (early english books, 1475-1640 ; 590:13) a defiance to death wherein, besides sundry heauenly instructions for a godly life, we haue strong and notable comforts to vphold vs in death. by mr. william covvper, minister of gods word. cowper, william, 1568-1619. [14], 382 p. printed by i. w[indet] for iohn budge, and are to be sold at his shoppe at britaines burse, london : 1610. printer's name from stc. identified as stc 5917a on umi microfilm. imperfect; has worm-hole, affecting text. reproduction of the original in the folger shakespeare library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every 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proofread 2003-09 judith siefring text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion a defiance to death . wherein , besides svnndry heavenly instructions for a godly life , we haue strong and notable comforts to vphold vs in death . by mr. william covvper , minister of gods word . phil. 3.20.21 . but our conuersation is in heauen , from whence also we looke for the sauiour , euen the lord iesus christ. vvho shall change our vile bodie , that it may be fashioned like vnto his glorious bodie , according to the working , whereby he is euen able to subdue all things vnto himselfe . london , printed by i.w. for iohn budge , and are to be sold at his shoppe at britaines bursse . 1610. to the right honorable sir thomas stewart of gairntilie , and his vertuous ladie , grizzell mercer , grace and peace from god the father , through our lord iesus christ . it is a notable saying of the apostle , if in this life onely we haue hope in christ , wee are of all mē the most miserable : for , whereas others being ignorant of bet●er things to come , set their harts on these , which are present : if wee despising such comforts as now we may enioy , should also be disapointed of those , which afterwards we looke for , our case indeede were most lamentable : but praised be god , it is farre otherwise ; for where the comfo●t of the worldling ends , there the greatest comfort of the christian beginnes . the men of this world ( saies dauid ) haue their portion in this life : yea our sauiour saith , they haue receiued their consolation here . it was spoken in that parable by abraham to diues , remember that in thy life thou receiuedst thy pleasures : and it appertaines to all the wicked : better things then these , which pr●sently they see , neede they neuer to looke for . and therfore no maruell , that as the taste of the coloquint , or wilde gourd , made the children of the prophets abhor thei● meat , so the taste of death make all the pleasures & refreshments of their life loathsome to them . or as the hand which wrote to beltazar on the wall his imminent iudgment , did in a moment turn all the solace of that house into sorrow , for the kings countenance was chaunged , his thoughts troubled , his princes astonished , his musitians silenced , his seruants amazed , their delightfull drinking became despised , and all the house disordered : and in a worde , his banquet concluded with a cuppe of wrath , sent to him from the lord : so is it vnto all the wicked ; the smallest signification of death interrupts their greatest ioyes , and causes them with the peacocke , looking to his feet , let fall the proude feathers of their hie conce●tes within their owne mindes , what euer they pretend in countenance . as is the noise of thornes vnder the potte , so is the laughter of fooles , saieth salomon , both the one and the other quickely vanishes : and death like that worme , which eated vp the gourd of ionas , deuoures at length all their worme-eaten pleasures , and then woe be to them , when all these fat , and excellent things , after which their soule lusted , are departed from them , and not so much as any hope of better remaines vnto them : but vnto the christian , death can doe no more but demolish this parpen wall of clay , within the which the soule is captiued for a time , it opens the doore of the prison , and giues liberty to the soule , to goe out and returne to her maker , as shal at greater length appeare in the treatis following , which i haue offered , and presented to your honour , partly to testifie my vnfeined affection toward you in the lord ; for that vnfeined and incorrupt loue , which in so corrupt a time ye haue alway carried toward the truth of the gospell , and by which also ye haue liued , as rare examples of pietie and loue , & godly liberality , and partly that ye may be remembred of these instructions concerning life and death : w●ich ye receiued from vs by hearing , during your residence with vs , and vnto the practise whereof shortly ye must be called : for albeit it is not long , since it pleased the lord beyond all expectation of man to deliuer you out of the handes of the sergeants & officers of death , which had violently seased vpon you , and threatned to slay you both , your selfe by sickenesse , your ladie by the sorrow of desolation , more heauie then death vnto her : yet are yee to knowe ( and i doubt not , are preparing ●o● for it ) that the same battell will shortly bee renued against you , wherin both of you must bee diuorced from other , and diuided from your owne bodies , that yee may bee married and conioyne● with your lord , whom ye haue not yet seene , but long to see him , because ye loue him , and reioyce in him with ioy vnspeakable and glorious . and herein , if these little fruites of my ministery may serue any way to confirme you in the end , as some way they haue comforted you in the iourney : and if for your sake they may bee profitable to others who , cōstantly keeps with you the same course toward the face of iesus christ , it shall be no small comfort vnto me , knowing thereby that i haue not runne , nor laboured in vaine ; for there is no thing in the world i desire more , then that i may put my talent to the vttermost profite , fulfilling with ioy the ministration i haue receiued , and so may be welcommed of my lord , as one who hath beene faithfull in little : but because all encrease comes from god , i humbly commend you , and al● that loue the lord iesus to the grace of god which is able to build you further , and giue you inheritance among them who are sanctified by faith in christ , and so rest your h. in the lord iesus m. william cowper minist . at perth . a defianceto death . mine helpe is in the name of the lord. 2. cor. 5.1 . for wee know that if our earthly house of this tabernacle be destroyed , we haue a building of god , an house not made with hands , eternall in the heauens it is appointed ( sayeth the apostle ) for all men once to die , and it is certain , that in whatsoeuer estate we die , in it wee shall remaine ; for where the tree falleth , there it shall lie ( said salomon ) . he that dies in the lorde is blessed , for he rests frō his labours , and shall remaine for euer in abrahams bosom , which is the paradice of god : hee that dies in his sins goes downe to the prison , out of which is no redemption , and shall neuer get licence to come backe to learn to die ouer againe , qualis in nouissimo vitae die quis que moritur , talis in nouissimo mundi die iudicabitur , such as euery man dies in the last day of his life ▪ such shal he be iudged in the last day of the world . it is therefore a special point of wisedom , so to liue , that by liuing wee may learne to die , that a godly life may prepare the way to an happy death , and happy death may make vs sure of a ioyfull resurrection : these three follow one vpon another inseparable ; if the life be good , the death , whateuer it be , cannot be euill : nunquam mala mors putanda est , quam bona praecessit vita : and if the life be euill to the end , it is certaine the death cannot be good : for euen that thiefe , who was crucified with our lord , before he got comfort in his death , was first amended in his life , ●or vpon the crosse was he conuerted , & incontinent brought out the sweet fruite of righteousnes , accusing him●elfe for his sinnes , rebuking the railing of his companion , pleading the innocency of our lord , giuing to god the glory of iustice , and praying to christ for mercie , that he would remember him , when he came to his kingdome . as it is comfortable in death to think vpon life , looking to iesus , who for vs died before vs , and hath left this comfort to vs , who through death are to follow him , i am the resurrection and the life : and againe , he that beleeues in mee hath past from death to life : so is it very profitable in our life to thinke vpon death , in our youth to remember the euill dayes and yeares approaching vppon vs ; wherein euery worke and secret thing must be brought to iudgement . our sauiour at the banquet in bethania had his conference of his death and burial : and ioseph of arimathea had his sepulchre in his garden , both of them teaching vs to season the plea●ures of our life with the remembrance of our death , for meditatio mortis vita est perfecta , quam dum iusti sollicite peragunt , culparum laqueos euadunt : the meditation of death is perfite life , which while the godly carefully practise , they eschue the snares of sinne : and for this same cause bernard commends the meditation of death , tanquam summam philosophiam , as the most high and profitable philo●ophy that wee can learne in our life . to this purpose the apostle in this treatise deliuers to vs a most wholsome preseruatiue against the feare of death , set down summarily in the first verse , and then drawes out of it three notable conclusions , which if wee can lay vp in our hearts , shall learn vs to order our life well , and so serue as preparatiues to make our harts readie and capable of this comfort in death . the preseruatiue giuen vs in the first verse , is the certaine knowledge of a better estate , into the which we shal be translated by death . in handling of this , he first sets downe the losse wee haue by death : it is no more but a dissolution of our earthly tabernacle : and then subioynes the vantage we get by it : to wit , that wee are entred into a better building , giuen of god , not made with handes , but eternall in the heauens , and so lets vs see , that the vantage wee receiue by death , doth farre exceede the losse that we susteine by it . we know , he first affirmes it as a thing not doubtsome but certaine , and well enough knowne , that by death wee are translated into a better estate : the warrants of our knowledg are two ; for first wee know it by the reuelation of the worde , in my fathers house are many dwelling places , i goe to prepare a place for you . our soiourning place is on earth , our mansion place in heauen : and next we know it by the perswasion of faith , which is proper onely to gods elect children effectually called . and of this we learn how the christiā man onely walketh in light , where al the rest of the world are groping in darkenesse , in their life wandring after vanity , and in their death departing comfortles or at least doubtsome , and vncertain where-away to goe : something they knew by experience of the vanity of this life , for the which some of the naturall philosophers , did think it was optimum non nasci , and others , as heraclitus was moued to mourning by euerie thing which hee saw , but certaine knowledg of a better life to come they haue not , & therefore in their best estate goe doubting ( as i said ) & lamenting out of the bodie , as did that emperor hadrian , like a wilsome man , not knowing whither to goe , animula vagula , blandula , quae nunc abibis in loca ? and no maruell , he being destitute of the light of the word , and taught by his master secundus the philosopher , that death was incerta peregrinatio , an vncertaine peregrination . and truely no better is the cōfort , which that step-mother the church of rome giueth to her children , for shee sendes them away out of the world without any assurance of saluation , and keeps them in suspence with a vaine hope of helpe to bee sent vnto them , for their deliuerance from the paines of purgatorie , by soule masses , and such like rotten caddle as must be made for them when they are dead , vppon their owne or their friends expences . and in this all the bastard religions of the world are alike , that they render no solide comfort to their professours in death . neither can it bee otherwise , for seeing they are not vpon the foundation iesus christ , in whose merits onely wee get life , who are dead in our selues ; what maruel if they die oppressed with doubtings and fearefull despaires . but as to vs we know whō we hauebeleeued , & that whē our course is finished & our battel ended , a crown of righteousnes shall be giuen vnto vs : we know that the day of our death is but the day of our chāg from the worse to the better . and this should animate vs to cōstancy & perseuerance in godlines , because wee goe not like vncertain men carried vpō vaine hope to an vnknown end , but before hād we are both forewarned & certified of the'nd wherunto we are called : why then shall wee linger in the way , and suffer our spirits to bee discouraged with doubting of the euent . it is the praise of abraham the father of the faithfull , that albeit hee knew not the land , whereunto god called him , yet he obeyed the calling , and willingly forsooke his natiue countrey and kindred , being assured the word of god could not beguile him , and that the lord neuer biddes his children exchange but for the better : and we certainly are vnworthy to bee accounted the children of abraham , if wee refuse ioyfully to follow the heauenly vocation , considering the lord hath foretold vs , or euer we goe out of the body , of a better building into which we shall bee translated . let them doubt and feare , who knowe not of a better : let vs giue glory to him that hath called vs , and through the valley of death hee shall lead vs to eternall life . that if , the apostle speakes not this doubtingly , as if it were vncertaine whether our bodies were to bee dissolued , or not , but by way of concession , hauing in it a stronge affirmation : as if hee did say , albeit it bee so , that the earthly house of our tabernacl● must bee dissolued , yet are wee sure of a better . it is true that in the ages before vs , there hath beene some of gods saints , whose bodies were not dissolued by death after the common manner : before the flood henoch was taken away , and hee sawe no death : after the flood eliiah was transported into a chariote of fire : and strange is it that is written of moses , that when hee died on the toppe of p●sgah , beeing an hundred and twentie yeare olde , his eye was not dimme , nor his naturall force abated . but we haue not vppon these to fansie vnto our selues a priuiledge , whereof god hath not assured vs , neither are wee to thinke wee are the lesse beloued of god , because after the same singular maner , he takes vs not away out of the world , but we must looke on the other hand to the remanent patriarches , prophets and worthie apostles ▪ who finished their daies as ioshua speakes , after the way of all flesh : so abr●ham the father of the faithfull died , being worne with the infirmities of his age , and isaac thorough weaknes waxed blinde before he died : and iacob that famous patriarch , being in his bed , by ordinary death pulled vp his feet vnto him : and we must bee content after the same manner to suffer the dissolution of our bodies by diseases , which are the sergeants and officers of death . it is true also that they who shal be found aliue at the second comming of christ shall not be dissolued but suddenly transchanged : but this priuiledg in like maner we are not to looke for , hauing no warrant that we shall continue alike vntill that day , for that man of sinne is not yet so weakened by the gospell as hee must bee : neyther are our eldest brethren , the iewes conuerted to the faith of christ , as in likelihood they wil be , before christs second appearing : sixteene hundred yeares were they in the couenant , when we were strangers from it : during that space sundrie of the gentiles in sundrie partes of the world became proselytes , as naaman in syria , and ebedmelech in ethiopia : but that was not the accomplishment of the promised calling of the gentiles , till the bodie of iaphets house were perswaded to dwell in the tentes of sem. and now other sixteene hundred yeares haue wee beene within the couenant , & they strangers from it : in which space sundry of them also haue embraced the faith of the gospel , but that ( as wee conceiue ) is not the performance of the promised recalling of the iewes , but the body of that people shall be conuerted , that the prophecy may be fulfilled , and there shall be one shepheard , and one sheepe folde : then shall our lord appeare the second time for our full redemption . so that these words of the apostle doe not make any peraduenture of our death , farre lesse doe they giue vs any exemption from death , but rather assures vs that our bodies must be dissolued . our life on earth is no inheritance , our breath is but a vapour , wee haue heere no continuing citie : men may preasse to repine , and sit the summonds of death , made by sundrie diseases as long as they can , and do all they may to fortifie themselues against the dart of death , but it shall not bee eschued . these daintie women which wil not suffer so much as their soles to touch the earth , must at length lay down not the soles of their feete onely , but the crowne of their head also to be couered by it . the labour of man in his life is to turne ouer the earth in the sweate of his brow , seeking in her bowels food and fewell , materials for building , and mineralles of sundrie mettals for his other vses ; in all which shee renders to man her seruice , receiuing at lēgth for a recompence , man in her bosome , to fil vp her wants , whose finest flesh , is turned by her without difficulty into dust . if we were as adā who neuer saw one die before him by the course of nature ( for abel was takē away by violence ) it were somwhat more tollerable then now it is , marg to doubt whether if , or not , wee shall bee dissolued . it was threatned against him , that if he brake the commandemēt , he shold die , yet after the transgression he liued , a bodily life i meane , nine hundred and thirty yeares , euen to the eight generation ; a father of many children in both the houses of caine and seth : as he was the first man that liued in the world , so it seemeth he was the first that died by the ordinary course of nature . but now death is become via trita , a paide gate : all generations of men since the beginning of the world haue walked through it , patriarchs , prophets , apostles and all that congregation of the first borne , who stand as witnesses , that there is no danger in death , and shal we onely scare at it , and stand affraid , as though it would deuoure vs : yea euen the very ethniks esteemed death to bee non supplicium , sed tributum viuendi , not a punishment but a tribute which euery man must pay for his life ; and therefore said one of them , quod debeo paratus sum soluere , vbi me faenerator appellat : i am ready to pay my debt , when he who lent mee it shall call vppon me , and require it : and if notwithstanding o● al this we liue in securitie , as if we were in couenant with death , and it would not long come neere vs , in verie truth wee deserue that we should perish in it . our earthly house . somtime both the soule & bodie of man are compared to an house , and that is in regard ofgod dwelling in them by his spirit : but heere by th● house the bodie alone is to bee vnderstood , in regard of the soule that soiournes in it : and this is cleare in that also he calles it an earthlyhouse . and here wee haue three things to consider : first , that the bodie is called a house : next a house of earth : and thirdly , a tabernacle , and the reasons why . our bodie is called an house for two respects : first in respect of the comely and orderly work-manshippe thereof : for as artificers out of an inordinate heape of things amassed together , do rais vp most pleasant buildings , by walling out one of them from another , by preparing thē and placing euery thing in the owne roome , and making them by line , and measure one , of them proportionall and answerable to ano●her : so that now they make vp a comely house , pleasant to looke vnto , wher before they were a dissordered masse . so is it with the body of man , which of a confused lumpe of clay without forme , god hath builded vp in this pleasant forme and comely order , wherein now it stands . it is true , al the works of god are very wonderfull , what euer is done by him , cannot bee but very excellent and good , hee himselfe being most excellent and infinitly good . but a singular wisedome & goodnesse hath god showne in the creation of man , for hee came out in the last roome ▪ as the perfection of gods workes , and last design of the thoughts of god : and therefore was he not created after the common order , which god obserued in the rest : for where other creatures were made by his word onely , he puts too his hand to the making of man , consultation also among the persons of the blessed trinity going before , which was not in the creation of any other creature , whereof thou mayst learne , o man , quantitu vnus venias est●mandus , in what great account thou art in regard of all the rest of his creatures : all other like ▪ seruants were brought out by naked commandement , homo tanquam eorum dominus ipsa dei manu est instructus , man as their lord is built vp by gods owne hand . all this preparation going before , was to shew that some great thing was to follow , as indeede it did : for man is so made a worke of god his wisdome , that he is a compend of all gods creatures , admired by those ▪ who had no more but natures light , as a little world , but more highlycommended bythose who had also the light of the word whereby to discerne him ▪ omni miraculo quod fit per hominem , maius miraculum est ipse homo : man himselfe , said augustine is a greater miracle , then any miracle that euer was done by man. and this not onely in regard of his soule but euen of his bodie also , which here the apostle calleth a comely house : if there were no more to commend it , yet , as saieth gregory , this wereenough , quod a corpore humano in se similitudinem trahat deus , that god borrows similitudes from the body of a man to expresse and shaddowe himselfe vnto vs : a scribing to himself an eye , a mouth & a hand , and such like , which we are not to thinke with the anthropomorphites , that hee hath per naturam , sed per effectum . but beside this ▪ if we doe take but a short view of the workmanship of man his bodie , we shall be compelled euery one for himselfe to say with dauid , o lord i am fearefull and wonderfull made . the entrie to this house is the mouth , which god hath fenced with a folding doore of the lips , opening and closing most commodiously at the will of the indweller . next vnto it are the grinders which god hath set in the entrie to prepare food for the whole man to nourish him : the third roome hee hath assigned to the tongue , which he hath made most artificially , and set in the thorough gate of the hou●e ▪ as the trenchman and messenger of the soule ▪ to declare his will vnto all that come neere : and he h●t● set the head as an eminent towre in the bodie , wherein hee hath placed the seat of foure most excellent senses , euery one o● them neere vnto another , and not one of them impeding the function of another , he hath locked vp the brain within it , as a treasure , and fenced it not onely with a couering of haire , of skinne , and of bone without : but hath also spread ouer it within the golden ewer the least rupture whereof importeth death : and because the windowes , and watchmen are also in it , hee hath made it to turne like a wheele pleasantly and without paine , to preuent all dangers that from any side may come vnto the body : and if wee shall yet goe further in into this house , and consider the daughters of singing , which hee hath made most artificially for modulation of the voice : if wee looke to the siluer cord stretched throughout the length of his body ; if we cōsider the well , how it prepares and furnishes blood to all the members of the bodie : if wee looke to the pitchers , by which as thorough conduits it is conueyed through the whole body . if we consider the cesterne which is the heart , the fountaine of life : if this manner of way , i say , with salomon , we view the building of mans body , beside other innumerable thinges which naturalists and theologs haue marked concerning it ; wee shall bee compelled to acknowledge that man euen as concerning his body is a world of wonders . and this haue i but briefly marked , that wee might learne to possesse our vesselles in honour , acounting it a great shame vnto vs , to pollute and defile this bodie in any dishonorable manner , which god hath created so honorable , comely and pleasant . secondly , the bodie is called an house in respect of the soule , which dwelles in it : and this also highly commends the excellencie of the workemanshippe of man , marueilous for the substances , wherof it consists , more marueilous for the wonderful vnion and coniunction of them : in heauen there are vnderstāding spirits without bodies , as angels : in earth are bodies without vnderstanding spirits , as beastes ; in man ye shall find them both ; wherefore one affirmed man to be all things , for there is no crea●ure which liues , but man partakes of the li●e thereof , the plants and trees haue a life vegetiue , by which they grow , the beastes a life sensitiue , by which they heare , see , smell , taste and touch : the angels a life reasonable , by which they vnderstād : in the first two man cōmunicates with earthly creatures : in the third he transcends them , and is companion to angels . but the coniunction of these two substances , and the habitation of the one into the other is yet more marueilous , commonly the honourable and the ignoble , the foolish and the wise , thestrong & the weake , agree no better then iron and clay , non sic in opere tuo , non sic in commixtione tua , o domine : not so in thy worke , o lord , not so in the mixture which thou hast made : for heere the lord hath ioyned in most maruelous manner spirite with flesh , a heauenly substance with an earthly , so that communio haec mentis ad corpus in●ffabilis sit , & incomprehen●ibilis intellectu , this communion of the minde and bodie can neyther bee conceiued by our vnderstanding , nor vttered by our speech , the soule being so in the bodie , that yet it is not mixed with the bodie , it is within vs , and yet goes thorough all things that are without vs , it is kept in the bodie by blood and breath , and yet liues not by blood and breath , beeing a spirituall thing , it giues vnderstanding to anie other spirite by the earthly organ of the tongue , and receiues againe intelligence frō another spirite by the earthly organ of the eare : god hath done it , we feele it , but know not the reason of it : all these and many moe ●hould moue vs to reuerence the goodnesse and wonderfull wisedome of our maker , ●hewed in the creation of man. and of this we learn how farre the iudgement of gods spirite , differs from the iudgement of man , and that euen as concerning man himselfe : it is thought among carnall men , that the body is the man , sic dediti sunt carni ac sanguini , ac si nihil aliud , quam carnem se esse reputarent : and therefore are they so giuen to pamper flesh , as if they were no other thing but flesh : these do not separate the vile from the pretious , the lord from the seruant , the indweller from the lodger , ●or in the iudgment of gods spirit , the body is no more but the house : the man is hee that dwelles in the bodie ; and looke what difference there is betweene a house and him that dwelles in it , such are wee to put betweene the soule , and the body : in exteriall dangers thogh the house bee burnt and blowne downe with windes , if the indweller be safe , we account that the losse is the lesse , and much more if the soule escape when the house of the body is throwne downe by death , are we to esteeme that the losse is but small : it is reasonable indeed , that the soule should loue the body , but so that it neglect not the owne selfe : let a●am loue his euah , but so that hee hearken not vnto her voice more then to the lords : if we seeke the welfare of our bodies , with neglect of our soules , we shall lose thē both , but if we subdue the body by discipline , that the soule may be safe , then shall the body also bee partaker of her glory . earthly . the second general obserued here , is , that the apostle cals our body an house of earth : and this he doth for two causes : first in regard of the matter , for it was made of the earth : next in regard of the means by which our bodies are continued , and vpholden , for they are earthly . as to the first , that man is made of earth , which is manifest out of the second of genesis , it doeth highly commend the great power of the creator : to doe great thinges by great meanes is no great matter ; but when by smallest meanes greatest things are done , it doth argue without all doubt the great excellency of the worker , as that god made all things of nothing , and that of the basest matter he had made before man , hee made man a more excellent creature , then any other that hee had brought out before him ; hee made him of clay , but in many respects more honourable then that whereof he made him , & in this that he hath giuen to man , vt sit aliquid sua origine gloriosius , hee hath set out the glorie of his power and wisedome : as likewise in that hee hath placed such a grace and maiestie in that same face , which hee framed of clay , that the feare and terrour of him was vppon all liuing creatures , which they acknowledged by their first comperance before him at his calling to receiue names from him as it pleased him to improue them , and yet euen after the fall , by the benefite of restitution , wee haue in christ , they so reuerence man , that albeit in nature there can bee none stronger then the elephant , stowter then the lyon , fiercer then the tygre : yet all these dooth seruice to man , et naturam suam humana institutione deponunt . secondly we learne heere gods soueraignty ouer man , he is but a vessell of earth , framed by the hand of god & therfore vvoe must be vnto him , if he striue with his maker : a vessell of clay is not so easily broken by the potter , as man is confounded by his maker , if once his wrath kindle in his breast against him . it were therefore good for man before hee enter into enmitie with god , to bethinke himselfe of an answere to that question of the apostles , do ye prouoke god vnto anger , are yee stronger then he ? the sidonians would not make warre with herod , because they were nourished by the kings land ; and it might more iustly be a reason to keep vain man from waging battel with the lord , that he holds his life of the lord , & that if he do but take his breth out of our nostrils wee fal incontinent as dead vnto the ground . surely of all follies in the world this is the greatest , for a man to cast himselfe in danger of gods wrath , which he is neyther able by flying to esch●e , nor yet by suffering to endure . thirdly , the consideration of our originall learnes vs humility , si●ce wee are of the earth , why shal we wax proude , specially for any quality of our body , which was taken from the earth , and must returne to earth againe ? therefore god gaue vnto the first man the name of adam , signifying redde earth , that as oft as hee heard his name , he might remēber his originall , and and his posterity also , considering the rocke frō whence they came , might let fall the comb of their naturall pride . which if we cannot learne , by looking to our originall , let vs at least remēber our end , & it shall learne vs , that we are but dust : yea much more vile then common dust , for as beautifull snow , when it is resolued into water whereof it was congealed , becomes fouler water then any other else , so man being turned again into earth , it becomes viler earth then any other earth whatsoeuer : so that the flesh which in life is most beloued , death causes to be most abhorred : abraham loued sarah well , but frō the time that her soule departed from her bodie , hee was glad to entreate the hittites for a sepulchre , that hee might burie his dead out of his sight . and truely , if , as gregory councels vs , vnusquisque hoc quod viuum diligit , quid sit mortuum pensaret : euery man would pond●r , what that creatur is being dead , which so greatly man loueth , while it liueth , it would serue to represse in vs the immoderate desires of our affections . o man , why wilt thou bee bewitched with that which in the bodie seemes worthy to bee loued ? is it for the strength , or the beautie or stature therof , that thou art delighted with it ? i pray thee consider what these are : is not the strength of the body weakenes ? ere it be long the grashopper shall be a burden to the strongest : and as to beauty , is it not deceitfull ? all flesh is grasse , and the glorie thereof as the flowre of the field . as a wall of clay plastered ouer , and painted : after that a little winde and raine hath beaten vponit , the lime fals away , and the clay appeareth : so is it with the most pleasant bodie , which now being trimmed with the colours of god seemes very beautifull , but after that the storms and showers of diseases hath beaten vppon it : then shall it appear that which it is , to wit , but clay indeede ; and though for stature thou were like to the sonnes of anack , yet neither art thou for that the more pretious : for the highest trees are not most fruitfull , the mightie oakes of basan beares fruit for swine , where the little vine-tree renders comfortable fruite for man , neither can thy height protect thee against death , for euen gold thristy babel which grewe vp like a great tree , so high that the fowles of heauen made their nests vnder it , was at lēgth broght to the graue like an abhominable branch : so shall it bee with the pompe of all flesh , the wormes shall be spread vnder thee , and the wormes shall couer thee . let it therefore bee farre from vs to glorie eyther in the strength or beauty , or stature of our mortall bodies : they are but rotten and ruinous habitations ; nothing is there in them to puff vp our pride , if we consider them aright , but much matter to humble vs. it is written of agathocles , who of a potter was made a king , that he caused to furnish his table with vessels , some of golde , and some of loame , that by the one he might be serued as a king , and by the other admonished that hee was once a potter : and it much more becomes vs , who now are called to the high dignity of the sonnes of god , to remember what wee were before , that so we may bee humbled in our selues , & be thankfull to our god. secondly , the bodie is called an earthly hou●e , because by earthly meanes it is susteyned and vpholden , so that the verie food by which we liue dooth warne vs of the fragility of our mortall bodi● , the fowles of the ayre , and beastes of the earth are slaine to feed vs , they must quit the silly life they haue , before they can bee conuenient foode for vs : and i pray you , what enduring life can they cause vnto vs , which must die before they can helpe our life : yea within short time , if they bee let alone , they corrupt and putrifie of their owne accord : thus euerie creature that feedes vs , testifies to vs in their kinde , that our life is but a silly life , the ende whereof is death and filthy rottennesse . of this tabernacle : the third generall point we marked heere is : how our body is called a tabernacle : and that first for some similitude of the building , a tabernacle being such a soiourning place , as tectum habeat non fundamentum , hath a couering , but not a foundation , to warne vs , that how euer in this life w●e haue aboue vs the protection of god , as a couert for the storme and for the raine , yet beneath there is heere no foundation , whereon we may rest , and settle our selues : but we are with abraham , isaac and iacob , to looke for that citie aboue , hauing a foundation : that is , our temples building , in which without danger , wee may lay vp our treasure , hauing both a roofe & a foundation , fundamentum est stabilitas aeternae beatitudinis , tectum consummatio & perfectio ipsius . secondly , our bodies care called tabernacles in regard of the vse of them , since our life is a warfare , wee should soiourne in the body , as souldiers in their sconses & tents , that out and in them wee may watch for vantage ouer our enemies , to annoy them , and defend our selues from them : but it is to bee lamented that our bodies , which should be vsed as tabernacles for warre , are turned in domicilia turpissimae captiuitatis , in little houses of seruitude & bondage and thirdly , to shew their mortality , they are compared to tabernacles , for they are moueable at the will and arbitrement of god , who hath pitched them , we haue here no continuing city , but should liue in the body , as ready euery houre to bee transported , for wee know not when it shal please the lord to pull vp the stakes of our tabernacle , to slake the cordes , and folde vp the couering therof , which shortly must bee done to euery one of vs : but our comfort is , that as the arke of god , which in the wildernesse dwelt in a moueable tabernacle , was afterward placed in a fixed and stablished temple in canaan : so our soules shall bee translated from this earthly tabernacle to haue their dwelling in that temple of god in heauen great ioy was in ierusalem , when salomon transported the arke from the tabernacle to the temple , but greater ioy shall be to our soules , when god shall carrie them from this earthly tent , to that heauenly and eternall habitation . be dissolued . heere we see , that in the christian , death dooth no more , but dissolue his earthly tabernacle . it is demaunded by augustine , what kinde of death it was , which god denoūced to man in paradise , if he did eat of the forbidden tree , vtrum corporis , an animae , an totius hominis , an illa quae dicitur secunda : and he aunswers ; that into that death , which is the proper punishment of sinne , all kinds of death concurres : for as the whole earth cōsists , sayes he , of many earths , & the catholike church consists of many particular churches , so vniuersal death , which is the proper punishmēt of sin consists of all sorts of death . now the scripture makes mention chiefly of two sorts o● death the first and second : the first death hath in it two deaths , the one of the soule , the other of the body : the death of the soule is , when the soule quickening the body , is not quickened of god , but is as the apostle speakes a strāger frō the life of god , & by this death many are dead , who in regard of their bodies seem to be liuing , as is spokē of the ephesians before their calling ▪ of the wātō widows who liuing are dead , & of the angel of sardis : the death of the body is the separatiō of the soule from the body . so then the death of the whole mā is , cum anima sine deo & corpore ad tempus paenas luit ▪ but the second death , which is so called , because by many deg●ees it is greater then the other : and there is not any other behinde it , is , cum anima sine deo , cum corpore aeternas paenas luit . where that we may yet more cleerely distinguish the death of a christian from the death of the wicked , it is to be enquired , seeing in the resurrection the wicked shall haue their soules and bodies vnited together , how shall they be punished with death ? the aunswer is , that this vnion of their soules and bodies shall be with such a fearfull diuision from god , & among themselues , that they shall rather wish to be extinguished , and turned into nothing , then be vnited againe , ad augmentum tormenti , & hic de corporenolens educitur impius , & illic in corpore tenetur inuitus . in this life the wicked is taken out of the body against his will , and in the life to come , hee is kept in the bodie against his will : and by both of these his torment is encreased : in the first creation god conioyned soule and body ; that they might be a mutuall comfort one to other , but in the second death by the cōtrary they are vnited for the mutual punishment one of another : so that the body shall bee for no other ende quickened by the soule but to make it feeling , and sensible of horrible paine : for if euen now in this life it bee come vpon man , as a iust punishment of his rebellion against god , that the body is not so seruiceable to the soule as it was in the beginning , anima quippe quia sup●riorem dominū suo arbitrio deseruit , inferiorem famulum , sibi subiectū non habet , how much more shall it bee so in the last recōpense that either of themshal become a griefe , and burden to others . here is then to bee taken vp that greate difference which is between the death of the christian and of the worldling , in the death of the wicked , all sorts of deathes concurres , ●hereas the christian suffers but aliquid mortis a peece of death , to wit , the dissolution of his earthly house : the serpent can doe no more to him , but manducare terram eius , fasten his teeth vpon his earthly parte , as to the heauenly soule it falles not vnder the danger of death . so that the vantage is greate , which the christian hath ouer his enemies , in that the death which the wicked shall die , the christian is exempted from it , but that parte of death which hee shall suffer , and they are able to inflict vpon him , they themselues shall shall not escape it . iezabel may make her vow to haue the head of elijah : but how little effect there is in such furie of flesh , is manifest in that same example , for god preserued his seruant safe , and her own head was giuen in a prey to the dogges , and they like the burrios of the lord deuoured her , leauing nothing but the skull of her head , and palms of her hands : why then shall we bee affraid of them , who are not exempted from that doome , which in their greatest anger they giue vpon vs : when it was tolde anaxagoras the philosopher , that by his enemies meanes he was condemned to die , he neuer troubled himself for the matter , but made this answere : iam olim istam sententiam tulit natura in illos aeque ac in me , that long since nature had giuen out the sentence of death vppon them , as well as vppon him . if such strength was in any ethnik , what should there bee in any christian ? but beside this , the excellent benefits wee receiue by death should confirme vs against all the terrors and paines thereof ; for first it relieues vs of much euill : for by it our dayes of sinne are finished , and wee are deliuered from the miseries of this life . if wee had beene immortall in this this miserable mortality , our estate had been most lamentable : euen the ethniks by the light of ●ature vnderstood , that it was a great benefite that the bodie was but mortale vinculū animae , a temporal or mortall band of the soule ; and they gaue the reason , ne semper huius vitae miserijs anima tener etur , least the soule should be for euer deteyned vnder the miseries of this wretched life : but praised bee god , this comfort is made sure to vs by a clearer light , that our soules shall not for euer be deteyned in the bodie , as in a house of bondage , but that shortly they shall bee deliuered , and that in so wonderfull a manner , that death which is the daughter of sinne shall become the destroyer of her owne mother : for vnto the christian , death is a perfite mortification of all his earthly members . neither are we by it onely deliuered from euill , but also entred to the fruition of our greatest good : for as a cloud dissolued giues vs cleare sight of the sun , which before was obscured frō vs , or as the doors of the prison being opened by the angel , made a faire way to peter to come out and enter into ierusalē , so is it , , dissolutio corporis , absolutio est animae , the dissolution of the body is the absolution of the soule : as the snare being broken , the bird escapeth , so the body being dissolued , euadit reclusa intus columba hoc est anima , the soule hath a readie way to the face of god. there is wrought by death , as saith the apostle , both a dissolution and a coniunction . the cause why death seemes terrible to many , is , for that they look to the dissolution , and not to the cōiunction , the dissolution is of the soule frō the body , the coniunction is of the soule with christ : if thē we be affraid , when wee looke to the dissolution , let vs also looke to the coniunction , and be comforted , i desire to bee dissolued , there the dissolution : and to be with christ , there the coniunction . vve vse commonly to call death a departure , and so it is a departure from them who are deere vnto vs , but to them who are more deere : and therefore should we not so much be grieued at our departure from that company we leaue behinde vs , as reioyced by thinking of that blessed fellowship , which is before vs , for we returne to our father , from whom we came , to our eldest brother , whom we haue not yet seene , but long to see him , because we loue him , to the company of innumerable angels , to the congregation of the first borne , and to the spirits of iust and perfite men . but here two things must bee remooued , which impaire this comfort , and makes death seeme much more terrible , then it is indeede . the first is the fear of punishment after death , but in verie deede , quid hoc ad mortem , quod post mortem est ? why shall death bee blamed for that which falles out after death , acerbitas non mortis est , sed culpae , the bitternesse is not in death , but in sinne : let a man therefore purge his conscience , and death shall neither bee fearefull , nor bitter vnto him : as a serpent wanting the sting , may be put in our bosom without perrill , so if sinne , which is the sting of death be taken away , wee may boldly welcome death , yea embrace it without feare : it cannot hurt vs. the other cause is , that men apprehend death , to be the destruction of man , but in very truth it is not so , but rather as i said , the absolution of man , it is neyther totall , for it onely dissolues the bodie , nor yet perpetuall . some ethnikes falsly called it , aeternus somnus , it is a sleepe indeed , but not eternall , for in the resurrection the body shall bee wakened and raised vp againe , so then non mors ipsa , sed opinio de morte est terribilis , it is not death it selfe , but an opinion of death which is terrible , for since it translates vs from this present euill world vnto euerlasting life : i know not said nazianzen , how it can be called death , it being nomine magis , quā re sormidabilis , fearefull in name , rather then in deede . the separation of the soule from god , that is death : the separation of the soule from the body , vmbra tantummodo est mortis , is onely the shaddow of death , and therefore such as are dead , not in ●he soule , but in the flesh , non vera morte , sed vmbra tantum mortis o●eriri dicuntur , are not said to be truely dead , but only couered with the shaddow of death . vve are not then to looke vpon death in the glasse of the lawe , but in the mirrour of the gospel : life looked vpon with the eyes of nature , seemes a better thing then it is , couered as it were with a white vaile , though in deede it bee very blacke : for if the pleasures thereof be compared with the paines , it will bee found that the paines exceede the pleasures , both for their number , greatnesse and continuance , it being most certaine , that no pleasure in the earth hath beene found to endure so long , as the paines of a feuer , whereas on the other hand , if death bee looked vpon with the eyes of nature , it seemes to be very terrible , & as it were couered with a blacke vaile , but is white indeed , being to the godly but a finishing of our miseries , & entrance to our endlesse glorie . and this shall be euident if we mark these phrases by which the spirit of god describes death to vs in holy scripture : the death of abraham is called a gathering of him to his fathers : the death of moses a sleeping with his fathers , dauid calles the death o● his bodie a resting of his flesh in hope : s. luke calles the death of our lord the time of his assumption : s. peter cals it the deposition of an earthly tabernacle : now i pray you , what here is terrible , vnlesse to be gathered to our fathers , to let our bodies sleepe for a time , and rest in hope , that our soules may be assumed vp into heauen be terrible to vs. but most cleerly doth s. paul by three proper similitudes , expressethe nature of death vnto vs ; for first he compares it to the laying aside of an old rotten garment , in stead whereof , wee put on a better , teaching vs thereby , that as no poore man will grudge to lay aside his contemptible garment when a better is offered vnto him , far lesse shold a christian murmure , when god vncloths him of his corruptible bodie , since he doth it , that hee may cloth him with a more excellent garment of glorie , and ●mmortalitie . secondly , he compares the laying of our bodies in the graue to the sowing of seede in the earth , teaching vs thereby , that suppose our bodies being couered with moulds rot & putrifie vnder the earth yet they shall spring vp again , and the●fore we shold willingly render our bodies to the lord that great husbandmā , to be dimpled like pickles of liuely seede by his owne hand , in any parte of the earth hee pleases , yea if it were in the bottome of the sea , seeing the whole world is the lords husbandry , which he can cause to bring out fruite to him at his pleasure : at his word both the earth and water brought out to him liuing creatures which neuer had been : and shal we not thinke that at his word they wil render to him these creatures , which haue bin before ? and thirdly he cals it here a flitting from one house to another , a remoouing from our cot house on earth , to a palace of glorie in heauen . now this being spoken vpon the worde dissolued for our comfort in death , somthing further must we marke out of it , for our preparation to death : howeuer death be most certaine , yet the apostle speaks indefinitly of it , both in regard of the time , the place , and the kinde of death : it is out of al doubt , our bodies must bee dissolued , but wee know not when , nor where , nor how : in these three respects death is vncertaine . as to the time of our death , god hath hidden it from our eies , nihil certius morte , nihil incertius hora mortis . many goe out of the body , being disapointed as concerning the time , lipning and looking in their owne thought for a longer time , then they find ordeined for them . in this folly by nature wee are all followers of that rich man , who dreamed to himselfe that he had many daies to the fore , when in very deed hee had not one : for that same night his soule was taken from him , vita haec multipliciter illudit hominibus , longam se simulat , vt fallat . alway the vncertainty of death in regard of time , god hath done it in wisedome , to make vs the more carefull : ignoratur vnus dies , vt obseruentur multi : hee hath made one day vnknowne , that many daies may be obserued ▪ if the good man of the house had known what houre the thiefe would come , hee would haue watched , & not suffred his house to be digged through . be ye therfore prepared : the house is the body , the theef that breakes it is death , the treasure thou keepst in it , is thy soule , therfore watch & pray : the conclusion of the parable telles vs , that god hath hid the houre of death from vs , not to snare vs but to stirre vs to vigilance , ideo voluit horam mortis incertam esse , vt semper sit nobis suspecta , god hath made the houre of death vncertaine , because hee will haue it alway suspected . the life of man on earth , is but a life of seauen daies , how manie yeares soeuer he liue , yet hath hee but these same dayes multiplied vnto him : as he therfore , who hauing seuen seruants to serue him , if he be aduertised that one of the seauen will slay him ; takes seruice from them , with the narrower obser●ation of euerie one of them , when they come by course to serue him : so man , whose life runnes vpon seauen dayes in the weeke , which together with their shaddowes serue him by course , since he is tolde that in one of them hee must die , and he knows not which it is , he shold the more carefully obserue them all , to liue holily , and godly in them : let all of them be passed ouer in feare : let none of them want their owne exercises of godlinesse , so shall we die peaceably , and with comfort in any of thē , wherein it shall please god to call vpon vs. secondly , in regard of the place death is also so vncertain , somehaue died in the wombe wherein they tooke life , some in the cradle ▪ as the infants of bethlem , some in the bedde , as ishboseth , some in the parlour , as eglon , some on the stoole , as arrius , some at the table , as ammon , some in the chappell as sennacherib , some in the temple , as ioab : in a word , what place is there wherin we can come , in the which , or the like of it , some men haue not died before vs : and this to warne vs , how in euery place we shold be prepared , vbique te expectatmors , & tu , si sapiens fueris , vbique cam expectabis . thirdly , the kinde of our death is also left vncertaine vnto vs , that against all kinds of death wee may be prepared ; there is one way by which we all come into the worlde , but many wayes by which wee goe out of it , for some die in the water , as pharao , some in the fire as the king of edom , some by lions as the disobedient prophet , some by beares as the railing children , some by dogges , as cruell iezabel , some by vermine as proude herod , some by the sword , as swift azahel , some smothered in the house as the children of iob , some by the fall of a wall , as those eighteene men , slaine by siloam tower , some by the cast of a stone as abimelech , some of a paine in their head as the shunamits sonne , some of a paine in their belly , as antioc●hus , some of a gowte ●n their feete as asa , ●ome by the priuate corruption of their owne distemperate humors , some by distemperature of publicke humours , which are corrupt lawes . in a word , so fraile a vessell is man , that easily by innumerable wayes hee is broken : and all these haue we seene before vs , that for a●l them wee might be prepared , making readie our selues to die , & referring the kinde of our death to the good pleasure of god , non est multum curandum , necessariò morituro , qua morte moriatur , sed quò post mortem ire compellatur , since of necessity wee must die , let vs not care much for the kinde of death , but rather of the way which after death wee are to goe : and for this cause , did our blessed sauiour vndergoe a cursed death , that euery death might bee made blessed to them who die in the faith of the lord. be dissolued . last of all wee obserue here that the word which the apostle vses , being passiue , wee are taught , that men shold not bee violent actors of their owne death , but patient sufferers at the good pleasure of god : in all the booke of god there is not asillable allowing selfe-murther : the law which forbids to kill , dooth first of all forbidde to kill thy selfe : i wil require ( saith the lorde ) your bloode at the handes of beastes , at the handes of a man himselfe , at the hands of euery brother will i require it : and heereby that storie of the maccab●es , commending razis , for selfe murther may bee knowne to bee but a bastard breath , being so discordant f●om the rest of scripture , breathed by diuine inspiration of the holy ghost . ethnikes counted it magnanimity in desperate troubles to dispatch themselues , but indeed it is pusillanimity ; that is a great mind , which can endure trouble with patience : and it is but a feeble spirit , which being impatient of trouble , seekes by selfe-murther to eschue it . properly did ierome call such martyres slultae philosphiae . as to samsons fact it was singular , no more to bee followed , then abraham his offring of his sonne , or israels policie in spoyling the egyptians , which had their owne warrants , but cannot warrant vs to transgresse the knowne and common commaundements of god. wee haue a building . now followes the second part of the verse , conteyning the vantage we get by that exchange wee make in death , to wit , that by it wee are translated into a better building : where before we enter into the wordes , if it bee demaunded , what then ? is there no more to bee done to the bodie ? when it is dissolued , must it lie still in dust and ashes ? and haue wee no further comfort concerning it ? the aunswere is , that the comfort which here is giuē doth only concern the soule but if we wil conioyne with this , other places of scripture , wee shall finde full and perfite comfort , both for body and soule . for not only know wee that our bodies shall bee raised vp againe in the last day , but that when they shall sleepe in the graue , the holy ghost who now dwelles in them shall watch ouer them , to preserue them to immortality , from the time wee be dead , our bodies are neglected and forsaken of these , who loued vs most deerly in our life , after that they haue laid vs in the graue they returne to eate and drinke , and in their wonted manner to refresh themselues , and within short time they quit all remembrance of vs ; but as to the lord our god , he will neuer n●glect , nor forsake , nor forget that body which he honored to bee his owne temple , dwelling in it by his holy spirite , but wil keepe the very dust thereof , till he restore it againe to life . an example whereof wee haue in the fauourable dealing of god with iacob , who dyed in egypt , and was conueyed to canaan by ioseph and pharaoh his chariots , yet vnto none of them wil god giue the praise of the buriall of iacobs corps , hee is not ashamed to take to himselfe , according to the promise hee made vnto his seruant , that he would not onely go with him downe to egypt , but also would bring him vp againe to canaan , therby declaring how pretious in his sight the death of his saints is , and how honorable he esteemes these bodies , which haue bin the temples of his holy spirit . now in these words wee haue three things to be considered : first , what is meant by this building : secōdly , how saies the apostle , that we haue it : thirdly , what are the properties , by which it is described . by this building some vnderstands that immortall and glorified body , which shal be giuen vs in heauen : the same body in substance which now wee haue , but transformed , and made like vnto christs glorious bodie , and indeede vnto it agrees this description ; for that body is of god not made with handes , not preserued by the helpe of secondarie meanes , as is this body which was begotten by our father , conceiued by our mother , nourished and brought vp to the state wherein now it is , by the helpe of hands : and again , where this mortall body is a temporal tabernacle , the immortall shall bee an eternall habitation . all these are true : but because our soules shall not dwell in these bodies till the resurrection , they cannot bee meant here by this building to the which wee are transported incontinent after death . by this building then wee are to vnderstand that place of glory , which in the third heauens god hath prepared for his children , called in the gospell the euerlasting habitations , and by our sauiour his fathers house , wherin are many mansions : called by saint paul a citie , hauing a foundation , whose builder and maker is god , and by saint iohn called the new ierusalem ; a city hauing the glorie of god in it , a citie foure squared , in lēgth , breadth and height equall ; a citie wherein al the citizens sees the face of god , through the streets wherof runs the water of life , and in euery side thereof the tree of life : this is the glorious building , into the which our soules are carried by angels , so soone as they depart out of the body . the second thing we proposed here to speak of , was , how is it , that the apostle saies , we haue this building , hee saies not we shal get it , but that presently wee haue it : the reason is , because presently wee haue the rights and securities : if worldlings account thēselues sure enough of earthly inheritances , whēthey haue the charter , seazing , cōfirmation , and possession of them , how much more arewesure of that heauēly building , who haue already receiued all these rights and securities thereof from the lord our god. the charter of our heauenly inheritance is the good worde of god , wherein the lord of his speciall grace , & fauour hath disponed it vnto vs , feare not little flocke , it is the fathers will to giue you the kingdome : besides that , the same is left to vs in legacie by our elder brother iesus christ , who before that hee offered himselfe in a sacrifice for our sinns vpon the crosse , did first commend vs to his father by an euerlasting prayer : father , i will , that these whom thou hast giuen me , bee where i am , that they may see the glory i had with thee from the beginning . o most sweete , o most sure word : what sweeter word can there be th●n this ▪ that the sonne in his latter will , will haue vs to bee with him : what surer word ? it is spoken by him , in whom the father proclaimes himselfe to be well pleased , and who then will reuoke or annull it ? surely most comfortable is it , that we haue not onely the father bidding the son aske what he will , and promising to giue it : but wee haue also the sonne asking , and in his asking crauing no other thing , but that we may be with him : is not then our heauenly inheritance sure enough vnto vs ? but we haue yet more beside this disposition made vs of god , strong confirmations thereof , for the father hath cōfirmed the disposition , made by him with an oath , & that as the apostle saies , to shew to the heyres of promise , the stability of his counsell . again , the legacy made by the sonne , hee hath ratified by his owne bloode , and the death of the testator interuening , hath made the testamēt vnchangable , and both of them are sealed in our hearts by the holy spirite of promise , whom god hath giuen vs , as his witnes , his earnest , and his seale to assure vs of that which hee hath promised . and thirdly , the lord our god by his stewards & seruants , whō hee hath ordeyned to gouerne his house , deliuering to vs in the sacrament the symbols of t●e body and blood of christ iesus hath thereby seazed vs , and giuen vs inuestment of our heauenly kingdome . last of all , hee hath put vs in present possession thereof , by deliuering vnto vs the keys of the kingdom , which are faith and prayer , by which euery christian enters in at the doore of that building , and gets familiar accesse to the throne of grace : ●uppose he be on earth , he hath his conuersation in heauen , talkes familiarly with god his father , and viewes , to the great delight of his soule , that glorious inheritance , into the which after death hee knowes hee shall fully be perfited . in all these respects it is , that the apostle here sayes , not only we shal haue , but wee haue ( alreadie ) a building in heauen . the third thing to be considered heere , is the description of this building , wherein first we see how the builder and maker thereof is said to bee god : secondly the maner therof , it is not made with hands : thirdly , the endurance thereof , it is eternal : and fourthly , the place thereof , it is in heauen . first then that god is called the author & maker of this building , it leades vs to forethink with our selues , what a glorious and excellent building it must be . among men theirworks are according to their power and greatnesse : ●f kings goe to build , they build palaces , if they prepare banquets they make them royal , esteeming it no honourable thing for them to do that which without difficultie may bee performed by the common sort of people . when king ahasuerus made a banquet to shewe the riches and glory of his kingdom , and honour of his maiestie , hee prepared it in a very pleasant place : the court of the garden of the kings palace was decked with tapestrie of white , greene and blew clothes , fastned with cords of fine linnen and purple in siluer ringes , and pillars of m●rble , the beddes were of golde and siluer , vpon a pauement of porphyrie , and marble , and alablaster in blew color , the banquet was made to his princes of an hundred and twenty prouinces , and it lasted one hundred and foure score daies . now if such prouision was made by a mortall man , to shew his glory , what shal we thinke of that preparation which the eternall god hath made for declaration of his glorie ; not into the vtter court of his palace , which is this visible world , but in the inner court thereof , the heauen of heauens ; not in a banquet to last for an hundred and foure score daies , but for euer and euer . salomon built a temple , which was iustly counted the glory of the world : but god furnished vnto him both the matter , for in his dayes he made gold as rife as stones , as also the engine , for hee gaue vnto hiram and other artificers to worke all manner curious worke in golde , siluer , brasse : what euer was excellent in that building , was done by the wisedome of god in the artificer , which is but a small sparkle of that infinite knowledge and wisedome which is in god himselfe : yet seeing of these earthly materials with the small sparkles of his owne light , such excellent workes haue beene done by men , as drawes others in admiration of them : may wee not thinke , that it is a worke farre surpassing in glorie , and aboue the reach of all our vnderstanding , which hee himselfe without helpe of handes hath built in heauen ▪ for the comfort of his children , and declaration of the honour of his maiestie . beside this in iudging of the workes of god , we must lay this for a sure ground that the inuisible works of god are alway most excellent . in man there is a soule and body , both of them very beautifull workemanshippes , but that the invisible soule is a far more excellent workemanshippe then the visible body , appears in this , that whatsoeuer beauty , sense , agilitie , or any other worthy commendation the body hath , it hath it from the quickning vertue of the soule , without which , the most beautifull bodie is , but for matter a lumpe of clay , for forme like an idoll , hauing eyes , but see not , eares and hear not , feet and walke not . and so is it in all the rest of gods workes , the inuisible being euer more excellēt then the visible : this vniuerse with the plenishing and furniture therof is indeede a comely workemanshippe : the grecians called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the ornaments thereof : the latines called it mundus for the cleanenesse , and tightnesse thereof , but the apostle comparing it with that building which is aboue , calles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it is but a figure of a better , and more enduring substance , which is not seene . the most pleasāt part of this lodging , is the sylering thereof , the firmament : which god hath garnished with the sun , moone and stars as it were with shining pearles , to giue light by course to all that dwell in it : yet is it no more but the nethermost part of the pauement of our heauenly palace : yea the sunne , which now is the most pleasant and profitable creature that serues man in this present world , shall not haue that honour as to shine in that heauenly building : there shall bee no neede of sunne nor moone , there the glory of god shall be the light of that city : as lesser lights are obscured at the presence of greater , so shal all these created cōforts subiect to sense , euanish , when god shall receiue vs in his euerlasting habitations , and he himselfe shall become al things in all vnto vs. not made with hands . the second part of this description points out the manner of the building , the house is built by god in such sorte , that no hand of man , nor any other creature did helpe him in it . it is the lords praise , that he made and prepared that dwelling place for vs , before he made our selues : yea as our sauiour witnesses before the foundations of the world were laid ; and it is also his praise , that he makes and prepares vs for it , which two are very comfortably conioyned by the apostle saint peter , that god reserues that inheritance for vs in heauen , and keepes vs also by his power on earth vnto it : so that al hands are here excluded from the praise , eyther of the building , or yet of the obteyning of it by any thing that man can do , that the praise alonely may bee reserued to god , who is both the builder & giuer of this house , to the children of his good will in christ. the worke of the first creation god reioyces in it , & wil haue the glory thereof only giuen to himselfe : hee spake it to his seruant iob to humble him : where wast thou , when i laide the foundations of the earth ? declare if thou hast vnderstanding , who hath laide the m●asures thereof , if thou know ? or who hath stretched the line ouer it , & c. ? and much more are wee to thinke that the glory of the second creation , he will haue ascr●bed to himselfe . of all his workes he craues no more but the glorie , and is content that the fruit and benefite of them be ours : let vs giue vnto him that which he will not giue to any other , namly his glory , & cōtent vs with that which willingly he giues vs , he would not suffer israel tothink or say that fortheir righteousnes , they were entred in earthly canaan , far lesse will he be content that our entrance to heauēly canaan shold be ascribed to the righteousnesse of man , or that man should say , my right hand hath done it : not vnto vs o lord , not vnto vs , but to thy name be the praise , thy hande hath made that building , & thine hande must also bring vs vnto it . eternall . it is thirdly described from the endurance thereof , which is vnto all eternitie : here we soiourne in a tabernacle , there wee shall dwell in a mansion house : here there is a definite time of daies moneths and years assigned to vs , our life on earth is but momentanean , wherein if wee speake as the trueth is , we liue no more , but a moment at once , for the begunne time is past vnto vs , and wee are dead vnto it : the time to come is vncertain , and we cannot be said to liue vnto it ; it is onely the present moment , wherein we liue , which shortly is done , and must giue place to an other , that so by moments , one of them succeeding to another , our silly life may bee prorogate heere vpon earth . and to the same purpose belongs that meditatiō of basil , that our life on earth is finished by many deathes , for if we shall diuide our life into these four ages , infancy , youth , manhood and olde age : our infancy is dead and gone already ▪ wee may say with the apostle , when i was a child i ●pake as a childe , but to that estate of childhood shall we neuer return again . our youth in like manner is past , and of it we may say with dauid , i haue beene young and now am olde , but what wee were shall we neuer be againe . our manly age in like manner in most part of vs is finished , or at least wearing away , & there remains no more in them , who are falsly named to be of longest life amōg vs , but theiroldage , which shortly also by death shall be abolished , the most parte of vs haue passed through three deaths alreadie , & haue no more but the last and weakest time of our life to soiourne vppon earth , but in heauen our life shall not be measured by daies , moneths nor yeares : our house there is eternal , our estate in glorie vnchangeable . and this should warn vs with all godly care to make sure to our selues the rights of that heauenly building , wherof i haue spoken : if we once misse it , we shall neuer recouer it : and if once we get entrance into it , we shall neuer any more remooue out of it : it is a shame that we should take so much pains for a long life on earth , & so lit●le for an eternall life in heauen ; to prolong our life on earth , what is it we leaue vndone , that may helpe it ? for this cause wee care for garments , wee prouide for nourishing meates , wee purge the body by medicines , but since nature hath learned vs to doe so much for a long life , what a folly is it that wee should remain so carelesse as wee are of eternall life , notwithstanding that by the light of the gospell we are taught , how by godly care wee might obtaine it . in heauen . in the last roome that building is described from the place whereunto it stands . among men , buildings commonly are commended from their situation : and the apostle to extoll ours aboue all that are on earth , telles vs , that it is situate in heauen . the lord hath not giuen vs with esau , the fatnesse of the earth to bee our portion , neyther hath hee set our habitation among dragons : hee hath lifted vs vp into the place of angels , from whence they fell by their pryde , euen there hath the humble suffring and obedience of our blessed sauiour exalted vs , and set vs , as sayes the apostle , in the heauenly places : so that we may reioyce with dauid . the lines are falne to me in pleasant places , and i haue a very faire he●itage . i find in holy scripture , that god hath assigned habitations to men , according to their estate , changing places to them according to the change of their manners . man in innocence had his dwelling in pleasant paradise : man after his apostasie was cast out to labor the cursed earth whichbears thorns and thistles : man continuing in apostasie shall bee sent downe to the place of vtter darkenes , and man receiued againe to mercie , is restored to a paradice , as much more pleasant then that of adams , as the second adam is more excellent then the first . in heauen are none but elects , in hell none but abiects : in earth there is a mixture of chaffe andcorne , wheat and popple . goates and sheepe , alway if such comforts be heere where good and euill are together , what delicates are there , where there is none but good and if the pasturage heere bee so pleasant , where goats & sheep feede together : what pleasures are there where the sheepe are gathered together by themselues , and their pastor lies with them , and rests , feeding them without feare in the noone tyde of the day . and as the consideration of the place renders vs comfort , so doth it also giue vs this instruction , that we must be holy if we desire to dwell there , for no vncleane thing can enter into heauenly ierusalē : we see that in the frame of this world thingsare placed according to their excellency : the earth , as grossest , is set into the lowest roome , ●boue the earth is the water , as being purer then the earth , aboue the water is the ayre , which is purer then the water , aboue the ayre is the fire , & aboue the fire is the firmament with the celestiall spheres , which ar purer then any of them : and aboue them all is the third heauen , wherein our building is situate , excelling in purity all these things which are seene , whereunto wee are admonished , that we who by nature are not onely of the earth , but are also earthly minded , must be transchanged by grace , and endued with a heauenly disposition , before we can be admitted to these new heauens , wherein , as saies saint peter , dwels righteousnesse , and none but righteous , and renued men can inherit them . ver. 2. therefore we sigh , desiring , &c. the apostle hauing laid downe that solide ground of comfort , which stands to all christians as a strong preseruatiueagainst the feare of death , comes now to build vpon it , and drawes out of it a three-fold fruit of godlinesse , which hee protests the certain knowledge of the glory to come , wrought in his heart , and which if wee also can feele wrought in our owne hearts by the spirit of god , shall serue vnto vs , as wholsom preparatiues to prepare vs in our life , and makes vs capable of that comfort of all christians in our death : the first fruite is an earnest desire of that glorie to come : the second , a contentment , with boldnesse to remooue out of the bodie : the third a continuall care , both in life and death to please the lord. heere first wee perceiue the nature of that true and liuely knowledge , which by the gospell is wrought in the minds of men , not onely doth it let vs see high and excellent things , but also carries our hearts & affections after them : for the gospell is not onely a mirrour , wherein wee behold the glorie of god with open face , but also the power of god vnto saluation , by which we are transformed into the selfe same image & similitude : & therefore the apostle denies that they haue learned iesus christ , who haue not learned to cast off the old man , which is corrupted thorough deceiueablelusts and to put on the new , which after god is created in righteousnesse , and true holinesse ▪ and if by this rule the mē of this generation be tryed , many shal be found ignorant of christ , who seeme vnto themselues to haue learned him well enough . in the heauens are two lights , wherof the one , to wit , the moone hath light without heat or chaunging vertue : the other , to wit the sunne , doth not onely shine , but sends out such heate and vertue , that by it , things hard are mollified , dead creatures are reuiued , and fading hearbs and trees are made to flourish : so is there in the minde of man two sorts of knowledge , the one lets him see the good way , and allures his heart to follow it , the other giues him light , whereby he may discerne things , but allures allures him not to follow the best , it encreases light in the minde , but works not holines in the heart , it doth not conuert , but convince them ; so is it with many in this age , whose knowledge is better then their conscience , of whom wee may say with the apostle , it had bin better for them not to haue knowne the way of righteousnesse , nor after that they haue knowne it to turne from the holy commandement giuen vnto them . we sigh . the first effect which the certaine knowledg of the glory to come , wroght in the apostle , is , as we heard a feruent desire therof , which caused him to breake forth in sighing for it , for the man , who knowes better things , which are to come can not be cōtent with the best of these , which are presēt , but doth in such sort vse thē , that he declares he longs for better , by sighing and lamēting for the long delay thereof : as iob protests , that his sighing came before his meat , and dauid mingled his cuppe with teares , so al the godly , who know a better , thinke long till they enioy it , non satis futura gaudia nosti , nisi re●uat consolari anima tua donec veniant : thou knowes not rightly the ioyes to come , vnlesse thy soule refuse all other comforts , till thou obtaine them . in the children of god , desire goes before satisfaction , but it is certaine what they desire according to gods word , they shall obtaine it . it is the faculty of them who are in heauen , that they are satisfied with the fulnesse of ioy , which is in gods face : it is the felicity of them , who are militant on earth , to hunger and thirst for righteousnes , with the which they shall be satisfied : they haue obteyned in a great part , that which they desired ; we ar made sure by gods word to obtaine that which now we desire through his grace : for his promise is , the lorde will fulfill the desires of them who feare him , whether it be righteousnes here , or glory hereafter . if then we cannot do as we shold , at least let vs desire to doe so , tota vita boni christiani sanctum desiderium est , the whole life of a good christian is a holy desire , yea , the apostle is not ashamed to protest of himselfe , that his desires were better then his deede , for hee desired to doe the good wherunto hee could not attain : & such is the fauor and indulgence of our god toward vs , that our desires hee accepts them for deeds , & therfore should wee bee comforted against the conscience of our wāts & insufficiency , by the vnfeined desires of better , which through his grace are in vs : for true desire of grace and glorie is , an vndoubted argument of grace receiued , and glory to be receiued . but this as i haue said , is to bee vnderstood of true , not of vain desires such as was the desire of balaam , who desired that he might die the death of the righteous . two wayes may the one be discerned from the other : first these desires which are wroght in the soule by the holy spirite , are ay the longer , the more feruent , wheras the other is but a false conception , which incontinent dies and euanishes away : secondly , true desire of the glorie to come , vses carefully all those meanes , which may bring vs vnto it , such as are the exercises of the worde and prayer , the forsaking of our sinnes , which haue diuided vs from god : for who can think with any reason , that he truly desires to be with the lord , who neyther delights to hear the lord in his word , nor to speake to the lord by prayer ? and is not carefull to remooue these impediments , which may stay his peace and reconciliation with god. an example of true desire we haue in zacheus , who being desirous to see christ , and finding himselfe impeded by the multitude , ranne before , and climed vp vppon a tree , to supply the wants of his lowe stature : and when hee was called vpon by iesvs , hee obeyed the calling , resoluing to parte from his euill gotten goods , that hee might keepe still the lorde iesus . so is it with e●eri● soule which earnestly longs to enioy the lorde , it runneth by all impediments , vseth all lawfull meanes , and refuses no required condition ; so that they are euen content to denie themselues , take vp his crosse and follow him . wheras the men of this world , if they haue any desire of iesus christ , it is like vnto that which merchants haue , who hauing tasted wines , like them very well , but refuse to buy them for the greatnesse of the price , so they , hauing tasted of the powers of the life to come ▪ haue a desire to bee partakers of them , but when they heare it , cannot be , but vpon this condition , that they denie themselues & mortifie their earthly lustes , they refuse with that young man , who being called by christ to forsake all & follow him , did first craue license to goe and kisse his father : thus are they deceiued with a vain hope , that a man may ouertake both , that is , embrace the perishing pleasures of sin in this life , and after be partakers of the enduring pleasures of the life to come . clothed with our house . that state of glorie , which before he compared to an house , hee now compares to a garment : for it is a customable thing to gods spirit , to shadow that glory to come , vnder sundry similitudes . the apostle saies it is a glory to be reuealed : now it is shaddowed , but now it is not re●ealed : whatsoeuer is spoken of it , is as much lesse then it selfe , as a shadowe is lesse then the body : wee see the shadows by which it is figured , and heare of them , but the glorie it selfe is such , as the eye hath not seene , and the eare hath not heard , it is pondus aeterū gloriae , an eternall weight of glory , saith the apostle non enim gloriosa vestis aut gloriosa domus , sed gloriaipsa promittitur , siquid vero illorū aut similiū aliquando dicitur , figura est , it is neither a glorious garment , nor a glorious house ●hat god promises to vs , but glorie it selfe : and if at any time mention bee made of any such thing as house or garment , it is a figure . and yet for our information the spirit of god is forced to vse such figures , as are borrow●d from most delectable things , and best knowne vnto vs , some way to mak vs cōceiue that which fully wee cannot vnderstād , somtime calling it a buildding , somtime a house , somtime a city , sometime a garmēt , & somtime an inheritance : it is ay one thing which is promised , but many maner of waies exprest to the church of ephesus is promised the tree of life , which is in the midst of the paradise of god : to the church of smyrna is promised immunity from the second death : to the church of pergamus is promised hidden manna , a white stone and a new name , which no man knows , but he who receiues it : to the church of thyatira is promised the ruling scepter and the morning starre : to the church of sardis is promised the writing of their name in the booke of life : to the church of philadelphia is promised the honor of a pillar in the temple of god , and to the church of laodicea is promised a place with christ on his throne . that the spirite of god speakes of one thing vnder so many similitudes , is , to declare that the glory of that kingdome , and riches of that inheritance is greater then that any similitude is able to expresse it . and hitherto tends the manner of speech vsed here by the apostle , it is strang●to heare that a man should bee clothed with an house , seeing in common speech men are said to bee clothed with garments , and not with houses , but wee must consider , that no order of wordes can be kept in speaking of that , which passes vnderstanding . it is said of those three disciples , who saw the glory of christ on mount tabor , that being rauished there with they spake , and knewe not what they said : so doth the contemplation of the glorie to come , transport gods children , that they beecome , as the psalmist sayes , in●briati ab vbertate domus dei , so drunken with the pleasures of gods house , that they forget where they are , they speake not , looke not , doe not after the cus●●me of nature , so long as their mindes are carried after heauenly things : and these small beginnings may witnes vnto vs the excellency of that life , which at length shall change vs wonderfully from that which now we are . ver. 3. if so be , wee shall be found clothed , and not naked . because in the former verse the apostle had said , he desired to be clothed vppon with his house , which is from heauen : that is , hee desired not to lay aside his bodie , but keeping it still , hee wished to be clothed aboue it with immortalitie and glory , he subioynes now a certaine correction of it , i desire it , saies he , if so it may stand with the lords dispensation , that when i shall be receiued into that glory i be [ found clothed ] to wit , with my body : which way henoch and elijah entred into glory , and all the faithfull , w●o shall bee found a hue at christs second comming , shal also the same way enter into glory : for they shal not lay aside their bodies , but keeping them still as garments and couerings to their soule , shal vpon them be clothed with the garment of immortality and glory , if this way saies the apostle , i bee found clothed and not naked , that is , if i bee found without a body , which way adam , abraham , and the rest of the fathers , patriarchs , prophets , and apostles , entred into glory , they were indeede clothed with their house from heauen , but were not superuested or clothed vpon , which here the apostle protests he desired , if it might stand with the lords dispensation . and of this condition which here the apostle subioynes for correction of his former speach , wee may learne how the godly in desiring of thinges not absolutly promised to all gods children , albeit giuen to some of them do so temper and moderate their desires , that they submit their will to gods most holy will : whereor we are admonish'd how much more we ought to mortifie in our selues the vnlawfull desires of things absolutly prohibit as being against the will of god. since the apostle will not seeke that which god hath granted to ●ome , but conditionally , that it may stand with the wil of god ▪ may not wee bee ashamed , to seeke that which he hath denied and forbidden vnto al ? oh that we could remember this , as of● as our corrupt nature provokes vs to desire those things which god hath forbidden : o man why wilt thou follow a will contrary to god his most holy wil , or what good can that doe vnto thee , which thou knowest thou canst not inioy with the fauour of thy god. againe wee see that albeit there be one end of all the children of god , for at length they sh●ll all bee gathered from vnder the foure corners of heauen , and ●et downe with abraham , isaac , and iacob , in the kingdome of god , yet doe they not all come to it after one manner , for some of them as wee haue spoken , shall not lay aside their bodies , but keeping them still shall be transchanged in a moment , others againe must leaue their bodies behind them till the resurrection : and this last , suppose our nature abhorre it , wee must learn to be cōtent with it euen to bee broken with the dolors of death , as other godly m●n : yea and our blessed sauiour hath beene before vs , esteeming it comfort sufficient for vs , that wee dye in the lord , and so are sure to rest from our labours , but of this wee haue spoken before . ver. 4. for wee that are in this tabernacle , s●gh and are burdened , because , &c. the apostle here insists in his former purpose , explayning more clearely , what it is that hee desired : he protests hee liued in this body as a malecontent , who knowing a better , and sighing for a better , esteemed it a burthen to him to be holden backe from it : and yet least it shold seeme , he were offended at the body , he declares againe that he desired not to sunder with the body , i● it might please the lord , that keeping still the body , he might bee superuested , or clothed vpon with his other most excellent ho●se , which is from heauen . heere first it comes to be enquired , seeing the apostle , phil. 1. affirmes that hee desired to be dissolued , and to bee with christ , and againe cryed out , rom. 7.6 . miserable man that i a● , who will deliuer me ●rom this body of dea●h : how is it , that heere he saies he had no will to be vnclothed of the body ? the answere is , that these are not contrary , for in the one when he desired to bee loosed from the body , it was not for any hatred of the body , but for the loue of christ , and hatred of sin , wherof hee knew hee could not be quitt so long as he dwelt in the body : and now when hee protests that he desired not to want the body , it is not for loue of sin in the body , nor ●or a●y contentmenth had to be absent frō c●●ist , for afterward considering he could not both abyde in the body , and dwell with the lord too , hee resolues willingly to remooue out of the body , that hee might dwell with the lord : so then the deire he hath to keepe stil the body is vpon a two folde condition . first that sinne and mortality weare not in it , but vtterly swallowed vp of that life , and next that in the body hee were transported to abyde and dwell with iesus christ. in holy scripture wee finde that there thinges hath mooued gods children to wish a delay of death : the first is want of preparation in themselues , for the godly are nor alway in that estate of life , wherein they dare be bold to dy , and then they desire a prorogation of their life , as d●uid did , stay a little , that i may recover my strēgth before i goe hence , and be not . it is a comfortable meditation , which naziansen hath concerning this : it is hard ( saith he ) for me to determine , whether i shal desire life or death : on euery hand are extremities . as to life , my sins haue already made it bitter , & heauie to me , and as to death , alas if once it come , there is no medicine after it , left vnto me , by which i may cure my sinnes : wherof it is euident that the desire , which this holy man had to liue in the body , was that hee might mourne for his sinnes , which hee had done in the body , admonishing vs by hs example , that as long as god spares vs , wee shold vs● our time we●l , not to multiply more offences , which may b●eed vs terrour in the houre of death , but carefull to purge our consciences of the●e , which wee haue contracted already . when dauid came vpon saule in his camp and found him sleeping , he would neither slay him himself , nor suff●r abner to slay him , only he tooke away his speare , and his water-pot , and these also after that he had wakened him , hee did againe restore vnto hi● , declaring thereby that he no manner of way intended his distruction . b●t this is no way comparable to these mani●old prooffes which god hath giuen vs of his louing kindnesse , for many a time hath he visited vs in this campe of our warfare , and alas hath found vs sleeping , when wee should haue been waking , and hath not taken vs away in our sinnes to slay vs ▪ but onely hath taken from vs those thinges , wherein we placed ou● strength , and maintenance of our life , yet so that he hath graciously restored them vnto vs. but alas how many is th●re among vs , who are no other way wakned with all this working of god , then saul was with the working of dauid , for it wroght in him a temporall repentance , and no more : incontinent hee returned to his old sinnes , & no better is it with many of vs , ●or a while after our recouery from sicknes , or deliuerance out of othe● troubles ▪ we are somewhat religious , but shortly after our repentance vanishes , like the morning dewe , and wee returne againe to our old manners , as the sow to the puddle , and the dogge to his vomit , this is but to abuse the time of gods patience . where it were better for vs to doe , as did the ambassadours of dauid , who being abued by the king of ammon , who cutted their garments to their hips & shaued their beards ; at the counsell of dauid their king , tarried still in iericho , the border of their land , till their beards were grown again , and their garments were prepared for them : so wee if we follow the counsel● of our king and lord iesus christ , should tarry heere vppon earth , which to the godly is the border of heauenly canaan ▪ for no other end but that the shame which satan hathdone vs , by deforming our face , in spoiling vs of the image of god , may be taken from vs , and therefore it ●hould ●ee farre from vs. to make o●r shame any more by new sinnes , but rather by grouth in godlines , to recouer againe our former image , otherway if we still abuse the patience of god , we iustly deserue , that tribulation , & anguish of spir●t , feareful shame and confusion should be vpon vs , and if wee preuent it not , we may certainly looke for it , quo enim diutius expectat deus , eo districtius ind●cabit . the second reason that hath mooued the godly , sometime to desire a prolongation of their daies , is , that they might doe the greater good in the body , and therefore dauid considering , that they who are gone to the graue , cannot praise god , to wit●punc ; as we doe , who are clad with our bodies on earth , ●e praies god to relee●e him of the heauie sicknesse vnde● which he lay . and this same also made the holy apostle to doubt what he should chuse , whether to liue in th● flesh , or to bee loosed from the body , th● one beeing best fo● himselfe , the oth●r better for the church o● god : and herein als● we are admonished to embrace the apostle● , counsell , while ye haue time , be doing good to all men , e●pecially to them who are of the family of faith , and our sauiours warning , that wee should worke so long as the twelue howers of the day laste . but this conuinces th● blockish stupiditie of many , whom god hath suffred to liue , but they do no more praise him , nor if they were dead , and buried . and the thi●d motiue , is the loue of the body , ineffahilis enim est animi ad corpus affectus . and no maruell is it , that the soul be loath to sunder from the owne body , cons●dering that the body was created in the greate wisedome , and goodnesse of god , to bee a companion to the soul and this reason the apostle touches heere in the subsequent words , while he saith , because wee would not bee vnclothed , for heerein hee declares that the cause , why with sighing hee desired to bee clothed with his ho●se , which is from heauen , was not any misl●king hee had of the body , for hee protests now , if it might please the lord he desired not to want it . and this desire in it selfe is not euill , otherway it could not bee in those soules which are glorified in heauen , for euen they long for their bodies , as beeing imperfect without them , for by the first creation ●s i said , they were made companions , and therefore the one of them without the other , cannot rest in contentment , the body without the soule , it is as we see , but a dead stocke , or carrion of flesh , whatsoeuer thing is pleasant in the body , be it quicknesse of sense , agilitie , colour , or beauty , it hath it all of the presence of the soul in it , the soule againe suppose glorified in heauen yet rests not in full contentment till it bee revnit●d againe with the body , declaring therby , that without it , it cannot be perfited . consortium enim carnis spiritus non requireret , si absque illa consummaretur , the soule would not desire the fellowship of flesh , if without it , it could be perfited , but god hath so prouided that souls without their bodies , nec velint , nec valeant consummari , neither will nor can be consummat : and therefore is it that the souls , while they haue their bodies desire not to want them , and while they want them , are not content , till againe they receaue them . and of al this we are warned , what great neede wee haue to prepare our selues in time , with willingnesse to remoue out of the body : for since the apostle protests , that it was greuous to him to suffer the want of his body , wee may easily thinke , that in regarde of our greater infirmities , it wil be much more greeuous vnto vs , and therefore are wee to endeuour by grace to make our selues willing to die , since by nature we are so vnwilling to it : and to this end let vs reuerence the working of our god , who seasons the pleasures of our life with many paines , and giues vs much bitternesse , as nahomi spake of herselfe to abate the comfort of our beauty , while as by heauy troubles & crosses , hee makes our life vnpleasant , and our bodies a burden to our selues . this the lord doth for no other ende , but that wee may bee made cōtent willingly to quit our bodies for a time , whereas other way , if they continued in their vigour , and health , we wold be loath to want them . that mortality might be swallowed vp . the apostle makes cleare in these words , that which he hath spoken before obscurely , hee wishes so to enter into life , if it might please the lord , that he went not to it by the way of mortality , but so that mortality might be swallowed vp of that life : hee desires not then , to keepe still the body , and sinne and death in the body , this were to put on a garment of immortality , vpon the rotten ragges of mortall flesh , this were to desire to be glorious without , while in the meane time filthy rottennesse , and corruption is within , the apostle craues no such thing neither indeede can any such thing be , but his desire is so to haue his body preserued , and translated into that life , that sinne in the body , and mortality flowing from sinne were swallowed vp , in such sort that no footestep neither of the one , nor of the other were ●emaining in the body . and this desire also at the length wil be performed in all the children of god , when ●his triumphant song shall bee put in their mouthes , o death where is thy sting , o' graue where is thy victory , the sting of death is sinne , the strength of sinne is the law : but thankes bee to god who hath giuen vs victory through our lord iesus . againe wee are to marke here the excellencie of that life , whereunto wee are begotten againe , that it is such a life as shall swallow vp all mortality , and not suffer so much as any antecedent , or consequent of death to remaine in vs : the apostle saieth that death hath raigned from the dayes of adam , like a tyrant , swallowing vp in the wide mouth & gulfe of mortalitie , al generations , that haue beene sensyne , like the great depth of the ocean , supping vp in her bosome , al the riuers of the earth : but there wil be a chāge for that life , for which we hope , shal at length swallow vp mortality , & death in her bosome , all the paines and dolors that goes before it , all the rottennesse and corruption that followes after it : yea not so much as a teare shall be left in the face of gods children , far les shall any remanents of that poyson wherewith satan infected our nature bee left in it , the lord shall so illuminate vs with his light , that no darkenesse shall be left in vs , he shal so reuiue , and quicken vs with his life , that death shall vtterly bee abolished , and he shall so refresh vs with the ioy of his countenance , that all sorrow shall flye away , yea so wonderfull shall the change be , that as a drop of water powred into a great quantity of wine , doth lose the v●ry nature of it , dum & saporem vini inauit & colorem , and takes on it both the tast and colour of the wine : so shall all humane cogitation , and affection , cease from that which now it is , the lord shall so replenish vs , that he shall become all in all vnto vs , he shall make vs pertakers of the diuine nature , and transchange vs into the similitude of his owne image . and this also should vpholde vs against our naturall feare of death : now we goe to life , but through death , and wee leaue behinde vs for a time , a deere pledge in the power of death ; for death like vnto a cruell monster● bytes from vs in the by-passing , the halfe of vs , to wit , the bodie , wherefore mors a mor su nomen accepit , ●aid augustine , because one part it bytes away , and another it leaues behind it , but at length , when the day of our full victory shall come , and the course of the battell changed , not a part of death onely shall be deuoured , but altogether it shall be swallowed vp in victory . ver . 5. and hee who hath created vs , &c. least it should seeme , that the apostle , in that which he hath saide before , were carried away with a vain desire of that which shall neuer come to passe , hee doth now prooue by two arguments that it is no vaine desire but such as at the length shall bee fulfiled both in him & all the rest of the children of god. the first argument is taken from gods ordinance and appointment , the lord saith he , hath appointed vs to immortality and life , & therefore of necessity we must obtaine it , for it is not possible that the lord can be frustrate or di●apointed of his end . if we looke to the first creation , wee were created to the image of god and consequently to be immortal , for immortality is a part of the image of god , and if we looke to the second creation , this same shall bee more manifest , for this cause did christ die for vs , that we might liue eternally with him , and certainely his death was in vain , if that life which he hath conquest vnto vs , did not at the length ouercome all mortality and death in vs. but there is yet greater comfort in this argument , as it is proposed by the apostle , for hee shewes vs , that not onely are wee by gods ordinance appointed to this end , but that the lord also by his effectuall working in vs , aduaunces vs to the same ende , for so the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which heere the apostle vses imports a present action of our god , perfiting in vs our saluation against all impediments , in the first creation , when once he began , he continued working ay , and while he finished it , and no intervening impediment could stay him from the perfiting of his purpose : it pleased him in six daies to absolue it , in euery one whereof hee made something to bee , which was not before , but til he had done all which he would , he rested not , so is it in the worke of our new creation , he hath begunne it and we may be sure hee wil make an end ; in one day he might , if hee had willed , perfetly haue regenerate vs , but pleases him in many daies , and by degrees to doe it , alway we are sure that neither satans malice , nor corruption of our nature , can stay him from finishing that which he hath begunne , the same god who first command●d light to shine out of darkenesse , is hee who hath shined in our harts to giue vs the light of the glory of god , in the face of iesus christ , and he first made vs of dust , giuing life and beauty to that which was dead & without forme , hath taken in hand through death & misery to perfit vs to eternall life . the certainty then of our glorification stands neither in vs nor in our desires , but in the stability of the purpose of the vnchangeable god , of the which it is not possible that hee should be disappointed , as to man many a time he proposes to himselfe an ende of his actions , whereof he is frustrate , hee builds a house and dwels not in it , he plants a vineyard , and e●tes not the fruit thereof , he betrothes a wife and another marries her , but the counsel of the lord shall stand , the lord of hoasts hath determined it , and shall disanull it , his hand is stretched out and who shall turne it away ? wil satan , wil sin , will death keepe vs from that glory , whereunto god hath appointed vs ? no , no , it is not possible : what the lord hath said , he will doe , blessed bee the holy name of the lord for euer , who hath locked vp our saluation , and made it sure in his own vnchangeable purpose . it is true indeede that satan is a restlesse tempter of all the children of god , he doth what hee can to impede the work of our saluation , but let vs bee comforted , hee fights not against vs , but against the lord , let vs therfore in the strength of our god fight against him , and we shal be sure to ouercome him , onely remember that as in some temptations hee is to bee resisted , as when he tempts vs to sinne , either by presumption , or desperation , so in other temptations he is to bee despited , and reiected , as when hee dare suggest that vnto others , the contrary wherof he beleeues himselfe , as namely that there is not a god , nor a iudgement to come , in others againe , hee is to bee s●orned , as not worthy of an answere , as when hee charges gods children with those things , which they neuer did , as he can craftily abuse their phantasie to troble the peace of their minde : for hee that will answere euery shamelesse assertion of satan , shall not haue leaue to doe any other thing . but in all these , as i said , let vs hold fast our former ground of comfort ; that we feare not for him , that is against vs , but stand sure , considering that the lord is with vs , he that is the enemy of our peace , is also an enemy of the glory of god , yea which is very comfortable , hee was an enemy to god first , ere euer he became an enemy to vs , and it is onely for the hatred hee hath to the lord our god , that hee hates vs , seeking to deface the glory of god , which shined clearely in the first creatiō , but more clearly in the second creatiō of man , but all in vaine , for the lord shall confound him , and trample him shortly vnder the feete of his saints . and hereunto also tends it , that the apostle as hee saide before , that god is the builder of our house which wee haue in heauen , so now he saith that god creats and perfits vs vnto it , these two ioyned together , ' render vs most sure comfort , that the lord hath not only prepared a kingdome for vs , but also prepares vs for it : he reserues in heauen , saith saint peter , an inheritance for vs , & reserues vs also in earth for it , thus all is of him , both the place of our glory , and the grace , by which we come to it , that the praise of all may returne vnto himselfe alone . who hath also giuen vs the earnest of the spirit . the second argument by which the apostle prooues , that the desire of immortality in the godly is no vaine desire , is here , that god hat● not onely in his word promised to giue it , but hath also therevpon geuen vs the earnest of his spirit , and therefore of necessitie it must be performed , for god is not as man , that he shouldlye or repent , the lord is faithfull , and will doe as he speakes . this is the greates● argument of comfort that we haue in this life to susteine vs : it is indeed much , that we haue the word , the promises , and the oath of god , sounded in our eares , and that we haue the sacraments , as the seales of god presented to our eares , but none of these can make vs sure of a better life after this , vnlesse with them we haue receiued the earnest of the spirit into our harts : by the workes and word of god wee may know that vniuersall couenant , which god hath made with all mankind , ●hat he w●ll not drown the worl● againe with waters , for as god in his word hath promised it , so hath hee also set his rainebow in the firmament for a witnesse to confi●me it : by the word and sacraments , all that are in the visible church may know that speciall cauenant , which god hath made with his adopted children , but that this same couenant of grace is particularly bound vp with thee , thou canst not know except with the sacraments , thou hast also receiued the spir●t . now to make this comfort the more sensible vnto vs , we are here to consider these foure things : first , what is meant here by this spirit , secondly why is it called an earnest , thirdly how is it receiued , fourthly wherby may we know , whether wee haue receiued it or not . by the spirit here we vnderstand that speciall grace of the holy spirit , by which the lord renews , strengthens , stablishes , and confirmes his own children , which for the purging vertue that is in it , to make cleane them who receiue it , is compared to fire and water , and for the corroboratins , and strengthening vertue that it hath , is compared to holy oyntment & for the vertue it hath to stablish and confirme our hearts against all doubting , is caled , the earnest the seale , and the 〈◊〉 and this grace of the spirit , is called the earnest of the spirit , first for the measure , next for the nature and vse therof : for now we haue it in a small measure in comparison of that , which we shall receiue hereafter : and wee are to obserue it against the customable policie of satan , who casts vp to gods children the smalnes of their faith , loue , and other graces of the spirit , of purpose to driue them to dispaire , as if they had no grace at all , because it is but small and little , which they haue , but we are to remember against him , that the best measure of grace we haue in this life , is compared to an earnest pennie : wee will not therefore faint because now wee haue not the fulnesse , but rather will be comforted , knowing assuredly that the lord , who now hath giuen vs the earnest , will afterward giue vs the principall , for the kingdome of god in vs proceedes to perfection , from smal beginnings , and therefore is the groúth thereof cōpared by our lord to the grouth of a little grain of mustard seede , which in the beginning is small , but by time increases to an high tree . and truly that same little beginning of grace which god hath wroght in vs , howsoeuer satā extenuates it , & labours to make it seeme little in our eies , yet is it not smal in our owne eyes , but much more thē he wold with to be in vs , & therfore doth hee what hee can vtterly to quench it , but in vaine & this same seed of grace in vs how little soeuer , yet is it blessed of god , & shal grow and increase to cast sacan vtterly out of that kingdome , which once he possessed in vs , for if the beginnings of grace inable vs to resist satan , shall not the perfection thereof much more inable vs to oue●come him . now the nature and vse of the earnest is , as we know , to binde both the giuer and receiuer , the giuer is bound by it to stand to his word and promise , whats'euer that he hath made , the receiuer againe is bound to stād to the conditiō , whervpon he receiued it : & here we are admonished that if on gods part , wee would haue his earnest valid to binde him to stand to his promises , wee must on our part declare , that they are forcible to binde vs to stand to our promised dueties : but alas in this generation , men liue as if the lord were onely bound to bee mercifull to them , and they were not bound to be seruiceable to him , but it were free to them to liue as pleases them . the lord giue vs wise & vnderstanding hearts , and sanctified memories to remember it , as oft as our enemies would solicite vs to transgresse the commaundements of our god , that by the bond of creation , by the right of redemption , by our oath in baptisme , by receiuing the earnest of god in our regeneration , beside innumerable other obligations , wee are bound seruants to the lord our god , with a solemne renuntiation of the deuill , the world and the flesh . as to the third , the giuing and receiuing of this spirit : it is certaine that the giuing is euery where ascrybed to god , as eph. 1.13.2 . cor. for the ministry of grace , god hath reserued it to himselfe : the ministry of the word , by which hee giueth grace , he hath concredited to men . moses gaue the law , but grace comes by christ , iohn baptises with water , iesus baptises with the holy ghost , paul may plant and apollo water but god must giue the increase . yet is it much that it pleses god to giue his grace by the ministery of the word , and therfore if we loue the one , we must not mislike the other : that same holy spirit who commanded philip to ioyne himselfe to the eunuches chario● , to teach him , might by himselfe haue taught the eunuch , but he would do it by the minstery of a man. and the lord might haue caused th' angel whō he sent to cornelius to haue taught him , but he would do it by the ministry of peter and notable is it , that while peter is preaching the holy ghost descended vpon cornelius and his friends . thus we see how god , who giues the grace , giues it by the ministrie of the word . god hath linked in one chain all the meanes of saluation , and man should not presse to sunder them , they who call on the name of the lord , shall be saued , but how shall they call on him , on whom they beleeue not , how shal they beleeue but by hearing ? how shal they heare but by preaching ? and how shall men preach except they bee sent . i will not so be content with preaching , that i neglect prayer , because the ministrie is of men , but the grace is from god ; neither will i so depend on prayer , that i despise preaching , for hee can neuer receaue grace frō god , who despises the means , by which it pleases god to giue it . now as to the fourth whereof wee promised to speake , it is a point most necessary to bee knowne for our comfort , how we may know whether if or not wee haue receiued this spirit , there are many in this age who haue heard the testimony of god in his gospell , who as yet haue not receiued the seale and testimony , a very lamentable thing indeed , for albeit the gospell be a doctrine of ioyful tydings , yet what comfort can it bring to thē , who are not assured they belong vnto thē . the apostle writing to the corinthians thāks god not onely for that they had hard the word but because the testimony of god , was confirmed vnto thē , & suchl●ke to the ● phefiās , he thāks god not onely for that they heard the word of truth , which is the gospel of saluation , but álso for that after they had beleeued , they were sealed with the holy spirit of promise : but truly as the disciples at ephesus being asked if they had receiued the holy ghost answered we know not if there be such a thing , as an holy ghost , so is it with many in this age who haue heard the gospel ▪ which is the testimonie of gods loue , if they bee asked whether if or not they haue receaued the earnest of the spirit , which is the seale , and confirmation of the testimonie , shall bee found not to knowe what the earnest of the spirit is . but now to shew in one worde how it may be knowne , whe●her if or not wee haue receaued him , let vs remember that the same holy spirit , which is heere called the earnest of god , is also called the seale of god. now the nature and vse of a seale , is that it leaues behinde it , in that which is stamped by it , and impression of that same forme , which it hath in it selfe . euen so also the spirit of god imprints the very image of god in the hearts of so many , as are sealed by him , in which sense the apostle sayes , that the romanes were deliuered vnto a forme of doctrine , whereunto from the heart they had been obedient , thereby declaring , that euen as wax is made conforme to the print of the seale , vnto which it is de●iuered so the hearts of the godly are made conforme to the image of god , so soone as they are stamped with his holy spirit : so that they who liue licen●iously after the lusts of the flesh , declare themselues to be of their father the deuill , because as our sauiour said to the carnall iewes , they doe his workes , and it is but a lying presumption , when the like to these men dare say , that they haue receiued the earnest of the spirit . ver 6. therefore we are bold . followes now the 2. conclusiō , which the certain knowledge of that glory to come , wrought in the apostle , to wi●te a contentment with boldnes to remooue out of the body , that hee might dwel with the lord : and this hath in it more t●en is in the former , for where in the 1. he protested only he had a desire to that glory , yet so that he had no wil to want the body : but now hee goes further , considering that hee was not able to enioy them both together , he protests he was gladly contēt to remoue out of the body , that hee might dwell with the lorde . this meaning of the wordes shall bee cleare , if after the sixt verse wee reade the eight , passing by the parenthesis , which is in the seuenth verse . the word the apostle vses heere , signifies such a boldnes as stout-hearted men vse to set against great daungers , for where there is no cause of feare , where can the praise of boldnesse be : there is then ( will the apostle say ) matter of great feare in death : i see before mee a terrible deepe and gulfe of mortality , through which i must goe , many fearefull enemies with whom i must fight before i wonne to my lord , yet am i not affraid to encounter with them . against me is satan with his principalities powers , and spirituall wickednesse , but i know that the seede of the woman hath brused the head of the serpent : against mee are a greate multitude of my sinnes ●nd the terrors of a gilty conscience , but i know that christ hath once suffered for sinnes , the iust for the vniust , that ●ee might bring vs to god , so that now there is no condemnation to t●em which are in him . against me stands in my way dreadfull death , with the horrors of the graue , but i know my lord hath taken away the sting of death and spoiled the graue of victorie : shall i then bee afraide ? no certainely , but through the vally of death will i walke with boldn●s , ●ill i come to the lord my god. and this boldnesse against death in the godly , proceedes not onely from the sure knowledg● of a better life , but from the present sense , and feeling of the same life begunne in them , which they know cannot be extinguished by death : notable examples haue we therof in all ages , to proue that it is no vaine content , but the effectuall power of god working in his children . ignatius bishop of antioch , bei●g brought to rome in the third persecution which was vnder traian , gaue a proofe of his boldnesse for being condemned to be cast to the beasts to bee deuoured by them , hee gaue this answere , nihil visibilium : nihil inuisibilium moror , modo christum acquiram , i stand sayes hee , vpon nothing visible , nothing inuisible , so that i may finde and obtaine the lord iesus , let fire come let the crosse , let beasts , let the breaking of my bones , the convulsion of my members , the grinding of my body , yea let all the torments of satan come vpon me , i care not for them so that i may inioy the lord iesus . and policarpe who suffered in the fourth persecution vnder aurelius antoninus , beeing brought to the place of execution , and desired by the emperours deputy to blaspheme christ , and he would let him goe , answered : these fourescore and sixe yeares , haue i serued christ , and haue found him a good master to mee , how then can i curse my king who hath saued me : but if ye will not ( saide the deputy ) i will cast thee to wilde beasts , who shall teare thee , call them when thou wilt ( said the martyr ) it is fixed and determinat with mee , that from good thinges by repentance , i will neuer goe back vnto worse , but if ye feare not beasts ( said the deputy ) i shall bridle and danton you with fire : thou boasts me said the martyr with a fire , that burnes for an houre , and shortly after will be extinguished , but knowes not that fire of the iudgement to come , which will burne for euer and euer , and then being brought to the fire , hee was filled with boldnesse , and harty thankes giuing ▪ reioycing that the lord in that day and houre had vouch●afed to receiue him , in the number of his martyrs , to drinke of the cup of his lord iesus christ : thus was he offered in a burnt offering to the lord , and no feare of death could be perceiued in him . and the like christian boldnesse was shewed by basil in that persecution vnder valens made by modestus and eusebius his deputies : i will neuer ( sayd hee ) feare death , which can dono more but restore me to him that made me : all these beside many other innumerable examples which might be alledged , if they bee cōpared with that great timiditie & feare , which is in vs at the least mention or appearance of death , may iustly make vs ashamed of that smal progresse , which wee haue made in spirituall strength , now in this time of so cleare a light , and plentifull grace of our lord iesus christ. alway . but here least the godly de discouraged , by reason of that feare of death , which many a time they finde in themselues , it is to be considered , if the apostle was alway so bolde that at no time hee was fearfull , or if such confidence can bee in any of gods children , as is without all vicissitude of feare , no surely for the same apostle who here reioices in his boldnesse pro●ests in an other place , that hee had fightings without , and terrors within : yea our blessed sauiour , albeit he longed with a greate desire to eate the passouer , which was his last meale , and after which immediately hee knew his passion was to folow , yet when he entred into the garden to his sufferings , hee began also to be affraid , & proceeding in feare hee sweat blood and confessed that his soule was heauy vnto the death . it is true there is no comparison betweene his death and ours , for he suffered that death to be a satisfaction for our sinnes , and he alone trod the wine-presse of the wrath of god : but our death , neither is it a satisfaction for sinne , neither a stroke of the wrath of god , neither endure we it by our owne strength but are sustained in it by the spirit of our lord , yet is it in such fort made comfortable to vs , that in some manner it is conformeable to his death , for so saith the apostle , that god hath predestinate vs to bee conforme to the image of his son , and that not in heauen only , by rayning with him in glory , but in earth also by carrying his image , and bearing of his crosse , both in our life and death ▪ and that not onely by suffering the outward dolors of death , caused by the seperation of the soule and body , but also the inward feares & terrors thereof , that so in our little measure tasting of that cup , wherof our sauiour dranke before vs , wee might some way learne the great loue he hath caried towards vs. so that wee are not exempted frō our owne feares , wherewith in death after our small measure , god wil haue vs exercised : which i haue marked , that wee should not be discouraged with this tentation of the feare of death , we may tast of it , but it shall not remayne with vs , for it is certaine , that in all gods children faith shall preuaile at length . and confidence in gods promises shall breed such bo●dnes , as shall cast out and ouercome all contrarie feare in vs. knowing that while we are at home in , &c. in the end of this verse the apostle casts in two reasons which wrought in him , this cōfidence and willingnes to goe out of the body , one is that so● lōg as he was in the body , he was absent frō the lord , another that remouing out of the body , he knew hee should dwel with the lord , the apostle to expresse this , vse●two words , in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cānot be turned in to full significant speeches in our languag , yet do they import thus much , that so long as we are here among our owne people in the body , we are absent from our people who are with the lord. so that hee wil here draw vs to consider of two cities , two countries , and two fellowships of people , whereof the one is in the earth , the other in heauen , with the one wee haue fellowship so long as wee are in the body , and by expe●ience knowe , what are the comforts of our carnall kinred , of our earthly country & city , but with the other wee cannot haue familiar conuersation , till we remoue out of the body : and this also serues greatly , if we consider it , to take from vs our natural vnwilingnesse to d●e , the cause whereof is , that we haue no will to depart from our country , kinred and people : but here we are taught that if it greiue vs to depart from this people , it should much more reioyce vs to bee gathered to that people , there is a better country , there a more glorious citie , & a more excellent burgeship , there is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof th'apostle , by which we are made free to greater liberties , and priuiledges then any we can haue here , & there is a kinred of people sibber to vs , & much worthier to be loued then that which is heere , as the heauens are more high and excellent then the earth . oh that this light did a way shine in our minds , that as oft as wee are troubled with the griefe o● nature to forsake our people , which are on earth , we might be comforted by grace , and made willing to goe to our people which are in heauen . for ●he apostle cōparing these two together : he accounts our abyding here but a pilgrimage in respect of our remaining there , which is dwelling at home in our own country , our best estate wherin we can be vpon earth is but an absence from the lord : of all places in the world , a man naturally loues his natiue countrey best , and of all parts of his countrey , hee esteemes , himselfe most homely in his own house , and of all that is in his house , what hath he neerer to him then his owne body , yet is it of truth , that not onely in his owne country , but euen in his house , at his owne fire , in his own bed , yea euen in his owne body he is but a stranger , and therefore so should wee liue in it , as ready to remoue out of it , for here we haue no continuing citie . we are absent from the lord. the losse that we sustaine by our soiourning in the body , the apostle takes it vp in few words , but very weighty , to wit , that it keepes vs absent frō the lord : and truely , if there were no more to sparre vs from the loue of this life , yet this were enough that it holdes vs from the lord our god , whom aboue all , wee ought to loue most deerely , for this cause nazianzen writing of the calamities of his soule , and of the hinderances ; which it hath by the body , compares the body to that fi●h called remora , which retaynes the greatest ship , notwithstanding she be vnder saile , and makes her stand still : so is it with the body , that it presses downe the soule , and holdes it backe from the lord , yea though her affection be intended to be with the lord , for no man can liue in the body and see the lord , and therefore like men oppressed , captiued and violently kept backe from our god , with whom faine wee would bee , should we liue in the body , lamenting and mourning with the apostle , o miserable men that we are , who shal deliuer vs from the body of death . againe if this be the condition of the godly that notwithstanding by faith they haue a most sweete fellowship with god , as ye shall afterwards here , yet while they are in the body , they are absent from god , in what miserable condition i pray you are the wicked , who being without faith , are in a more fearefull maner strangers from the life of god , through the ignorance of god that is in them , for if euen they who beleeue , while they are in the body , are absent from the lord , what shal we say , if the the lord in this life , and will not know his way vpon earth to walke in it , shall against their will in the life to come , be banished from him and cast into the vtter borders of darkenesse , from his ioyfull face , from which most vnhappy condition the lord deliuer vs : but as to our absence from ●od , it shal shortly be recompenced with the most comfortable fruition of his presence , if so bee in the time of our absence , wee so liueas euer present beforehim studying to doe his holy will that so we m●y bee acceptable to him . ver 7. for we walke by faith , &c. because he said before , that in the body wee are absent frō the lord , and it might haue beene obiected to him , how can this bee , seeing not onely with the rest of mankinde wee liue , and mooue , and haue our beeing in him , but that this also , is the particular priuiledge of a christian , that he is the temple and habitation of god , wherein hee dwells by his holy spirit , how then can we be said to bee absent from him . this doubt here in this parenthesis hee loseth , by distinguishing that presence of god which they inioy , which are in heauen , from that which wee haue who are on earth , shewing that the most familiarpresence of god , which wee haue on earth , if it be compared with that which we shal haue in heauen , is but absence from god , for we that are in the body , walke by faith , where they that are out of the body enioye him by sight , so that in this verse we hauea briefe discription , both of our life who are militant here on earth , and of theirs who are glorified and triumphant in heauen : we are walking , they are resting , wee beleeue , we looke for the promised kingdome , but they doe presently inioy it . heere then wee haue three things to consider , first how our life is ● walking , secondly a walking by faith , thirdly how it is not by sight . as to the first our best estate in this life is walking , seeing we are not yet at home to enioy the sight of our fathers face , our next best is to be walking homeward , they are blessed who are in patria , and in the second roome blessed also who are in via ad pa●riam . and here we are admonished to looke to the ●ourse of our life , that we be surewe are in the right way , otherway our life is not a walkin● by faith but a wandring in infidelity , the way is christ , i am the way , the verity and the life : a wonderfull secret , quod ipse rex patriae f●ctus est via ad patriam , that the king of the country , is become the way to the country : therfore since he is life , we must walke to him , since hee is the way , and the verity , wee must walke in him , and be in him , & then do we walke in him , when we beleeue in him , & keep his commaundement declyning euill , following good vsing thinges indifferent to the gory of god , and edification of our neighbour , if in any of these three wee faile , we are to know ' it is a step out of the way vnto the which againe wee haue to returne by repentance . by faith . the second thing here is that wee walke by faith , and this wee are said to doe first , because faith by the light of the word lets vs see the way to gods face , secondly because it allures our hearts , and makes them willing to enter into it , thirdly it confirmes vs against all wearinesse that may arise of the longsomnesse of our iourney , though we cannot come to the end thereof , as soone as we would , faith makes vs through patience to wai●e for it ; as likewise it s●staines vs against all impediments and offences that are in the way , for it is as a staffe in the hand of a pilgrime , which so soone as our iourney is ended , wee shall lay from vs , or faith shall cease , when we shal take vp the lord by sight . not by sight . the third thing in this discription of ou● life here on earth , is that wee walke not by sight , that is , not by such sight as they haue , who haue ended their walking , and rest in the lord , other way we are n●t to think that faith by which wee walke , leades vs blindlings and without light , or that in this earth , wee haue no sight of god. for first heere hee is seene in his workes : the invisible things of god , that is his eternall power and godhead , are seene by the creation of the world forthis numerosity of so many kindes of creatures , and the variety of their formes what els it , but as the plato niques called euery beautifull created thing splendor summi illius boni , or as bernar● calls them , radij diuinitatis , monstrantes quod vere sit , a quo sunt , quid autem sit , non plane definientes . secondly it pleased god by sundry apparitions to shew himselfe to men from the beginning , appearing vnto them , non sicuti est sed sicut dignatus ●●t , for if they had seene him as he is , then al of them had seene him after one manner , because hee is one , and this sight of god , was also externall being exhibited per imagines forinsecus apparentes , seu voces sonantes . thirdly it hath pleased him in more comfortable manner , to reueale himselfe to his saints by his word , by which they behold his beauty in his temple , and with open face see his image as it is represented to them , in the myrror of the gospell , and are transformed into the same . and last of all hee is seene of his owne children by inward contemplation , quum per seipsum dignatur invisere animam quaerentem se , when by himselfe without externall meanes he vouchsafes to visite the soule that seekes him , and this sight is eo excellentior quo interior , the more excellent then the r●st because it is more inward , for then is he seen in his fauour and beauty , then is he felt in the sweetnesse of his loue , then is the mind so illuminate with his light , that all other beauty in the world , seemes but deformity in respect of it , and the heart is so enamored with his loue , that these things , which were most dearely beloued of it before , become now loathsome like dung vnto it . yet certaine it is , that the most excellent fight of god wee haue in this life , if it bee compared with that which is to come , is not worthy the name of sight ▪ homini enim mortalem vitam adhuc agenti , non protest contingere , vt dimoto ac discusso omni nubilo phantasiarū corporalium , seremissim● incommutabilis veritatis luce potiatur , it cannot said augustine befall to a man liuing in the body , to enioy that most cleare light of vnchangeable truth , in such sort , that al cloudes of earthly phantasies and carnall conceptions be chased away and remooued from him , and hither tends the like saying of gregory , rerum similitudinibus spec●lando non inuolui angelicae puritatis est , in contemplation to haue our mind free from earthly shadowes in similitudes , belongs to the purity of angels , but not to man vpon earth . neuertheles not only doth faith presently open the eyes of our vnderstanding to beholde in some sort the riches of that glorious inheritance , but in like manner prepares them for that greater sight thereof , which is to bee reuealed vnto vs , fides enim luce●● non extinguit , sed custo●it , lucem temperat oculo caliganti : & oculum praeparat luci , for faith doth not extinguish light , but preserues it , it tempers the light to our diuine eye , and lets vs looke to it through a vaile onely , least ouer great a glance of light should strike vs blinde , and againe prepares the eye for that light , which more cleerly after is to bee reueled vnto vs. quod videt angelus hoc mihi seruat vmbra fidei , fidei sinu repositum , tempore suo reuelandum , that which the angel presently sees in heauen , is keeped for me wound vp in the shadow of faith to bee reuealed in the dew time alwayes for our instruction , we must learn here to keepe the order appointed by god , that from faith wee walke to light , we must heare the lord before we can see him , wee must beleeue before we enioy him , if wee will not heare him , and by hearing beleeue in him , and beleeuing in him , walke toward him , wee shall neuer see him in mercy , nor come where he ●s to rest with him . and againe , this sentence being laide vp in our hearts , will serue to strengthen vs against the manifold temptations of satan , by which he wold allure vs to the loue of worldly things our life here on earth is a walking by faith , and faith is of things which are not seene , and therefore shold we not suffer our selues to bee snared and entangled with the lou● of any thing , which fals vnder the eye , nor diuerted by any thing , that is present , from the loue and constant expectation of better thinges which are to come . but as oft as the world comes in to make a shew of her pleasures to vs ▪ as satan presented to our sauiour a shewe of the kingdomes of the earth , let vs remember this for an answere , we walke not by sight , but by faith , let them bee delighted with such things ●s falles vnder naturall ●ense , who haue no hope of better . mine heart is aboue all these things which fall vnder the eye , whatsoeuer can bee offered to mine eye , sounded in mine eare , or made delightfull to my taste , it is lesse then that whereat i would be , and which i belieue certainly to enioy ▪ i will suspend the satisfaction of mine eyes , till the day come wherein i shall see my reedeemer , whom with these eyes of mine i shal behold , and none other for mee . now i lou● him and reioyce in hi● sometime with ioy v●● speakable and glorious but shall neuer be content till i see him , and fully enioy him . and because so long as we are here , natures necessitie compels vs to vse these things which fall vnder our sense , let vs in vsing of them obserue this threefold precept : first , that we vse this world as if we vsed it not , for the fashion of this world goes away : secondly , remember that all things are lawfull , but all are not ex●●edient . and thirdly , ●●at of these which are expedient , it is not good thereby to come vnder the power of any thing , but to vse the seruice of the creature , and to keepe the heart vnthralled with the seruitude thereof : to vse in such sort things that are lawfull , that wee neuer lose for loue of them , these which are more expedient , is a rare , and singular grace of god. last of all , this sentence being turned ouer let vs see the contrary miserable estate and disposition of the wicked they walke by sight , and not by faith , they haue no hope of better things , then these are , which are presently they enioy , they haue their portion in this life , they haue receiued their consolation here , another heauen then that they haue on earth , can they not looke for : and how lamentable their estate is , two thinges among many , may declare vnto vs , first that these same pleasures , wherein they delight , if they bee continuall , are turned into ●●ines : and therefore man craues to bee refreshed alway with an exchange , for that which now most earnestly hee longed for , in a short time becomes lothsome vnto him , so that he is forced to reiect it , and make choice of another . secondly graunt that they could continue without paine , yet can they not satisfie the soule of man , and this , as we are taught by salomon , we finde it in experience , for the eye is not satisfied with seeing nor the eare with hearing : miserable therefore are they who set their delight vpon such comfortlesse comforts . ver . 8. neuerthelesse we are bold &c. in this verse the apostle returnes to finish his second conclusion , which began at the sixt verse , and endes in this eight , it depends on the former this way , albeit we haue no such cleare sight of these things vvherevnto we are called , as after this wee shall get , but onely walkes towards them by faith , yet for all that we are bold : or neuerthelesse we are bold , &c. our first lesson arising of this particle heere is this , the more impediments we haue to stay vs from beleeuing , the greater is and shall bee the praise of our faith , if notwithstanding of thē all wee continue in beleeuing : there are two great tentations that impugne our faith , one is the want of good , which god hath promised , but we see it not : the other is the presence of euill , whereof now we would faine be releeued , and yet it lyeth still vpon vs. concerning this last , it is a notable saying the apostle hath , we are now in heauines through manifold tentations , that the tryall of our faith , being much more precious then gold , when it is tryed by fire , might bee found to our praise , honour , and glory , at the appearing of christ , there we see that the end of euills which now are suffered to lie vpon vs , is the tryall of our faith , and tha● for our owne greater praise , and glory : for where no fire is , how can gold bee purged , where no trouble is , how can faith be tryed , and where faith is not yet tryed , how can it be praised . and as to the other , when these good things which god hath promised , are not seene of vs but hidden from our eyes , and delayed to bee performed vnto vs , this is also for the tryall of our faith , for where we see saluation , what praise ●s it to beleeue : but where we can neither see nor feele th●●e good things which god hath promised , but rather are exercised with contrary terrours and feares , if yet wee still cleaue to the truth of the wordofgod , that certainely is an argument of a great faith , and such was the faith ▪ of that woman of canaan , who beeing not onely refused , but as it were disdainefully reiected by christ , did so trust vnto the truth of gods word , that constantly shee looked fo● mercy , at the hand o● christ , who strongly by word had denied it vnto her , and therefore receiued this commendation in the end , o woman great is thy faith , thus we see how in ●he children of god , all these hinderances which wee h●ue to stay vs from beleeuing , do so much the more commend , and approue our faith vnto god. wee loue rather . of two loues wee see in the apostle , the stronger ouercomming the weaker , he loued his body , & protested before , he had no will to want it , but he loued the lord iesus better then his body , and therfore perceiuing that hee cannot now enioy them both together , for while hee was in the body , he was absent from the lord , he is now very wel content to remoue out of the body , that he might dwell with the lord : there is nothing naturally a man loues more then his body , nothing he feares more then death , because it imports a dissolution of his body , but where the loue of christ is strong in the heart , it casts out not onely the feare of death , but ouer comes also all other loue whatsoeuer . and here haue wee a point of holy wisedome discouered vnto vs , by which we may cure that vnquietnesse of minde , which arises in vs of the wandring of our affections after secondary obiects : the best way to remedy it , is to set our affections vpon the right obiects , if the loue of the creature haue snared thee , set thy loue on the lord , and bend thy affection toward him , and the othe● shall not troble thee : if the feare of men terrifie thee , learne to sanctifie the lord god in thine hart , make him thy feare , and and thou shalt not feare what flesh can doe vnto thee : and if the care of the world disquiet thee , cast thy care vpon god , and labour by continuance in prayer , how to feele the sense of his loue toward thee in christ , and thou shalt finde , that where the one care like thornes did pricke thee with sorrowes the other shall bring contentment , peace , and ioy vnto thee . but to returne , when we consider this strong loue of christ , that was in the apostle , wee we haue great cause to be ashamed of that weak and little loue , which in our heartes wee feele , towardes our lord : how many this day professe that they loue him who for his loue will not want the superfluities of this life , and what hope then is there that for his sake , they will lay down the life it selfe , if smaller crosses be vnpleasant to vs , and his loue be not so strong in vs , as to make vs reioice in them : how shall death be welcommed of vs , wherin there is a concurse of all crosses into one : wee must therefore learne , for the loue of christ to inure our selues with the beginnings of mortification , not onely to slay the vnlawful affections , but also to want ou● wills euen in those things which are lawful : that so by degrees we may be inabled willingly to want the body and all that euer we loued in the body for iesus christs sake . to remooue out of the body . two manner of waies in this treatise doth the apostle discribe death , first in regard of that which it doth to the body , and then he calleth it a dissolution of our earthly tabernacle : next in regard of that which it doth to the soule , and so he calles it a remouing out of the body , so that if we will think of death , as the spirit of god doth teach vs , there is no cause why wee should bee discouraged with it . againe we see heare , that the death of the godly is a voluntary remoouing out of the bcdy , to dwell with the lord , as to the wicked like as they liue in disobedience , so they die in disobedience , their death is involuntary , that which is spoken of that one wicked rich man , o foole this night they will take thy soule from thee , is true in all the wicked , their spirits are taken from them against their will , exeunt istinc necessitatis vinculo , non voluntatis obsequio , whereas the godly willingly commend their spirits into the handes of god , offering vp both soule and body to him in death , in a full free and voluntarie oblation . this difference betweene the death of the godly and wicked men may be commodiously shadowed by the fourth comming of pharao his butler , and baker out of prison , whereof the one knew he shold be restored to serue the king his master , and therefore went out with ioy , the other knew by iosephs prophesies hee should be hanged within three dayes , and therefore if it had beene giue to his choice , would still haue remained in prison , rather then to haue come foorth to be hanged : euen so is it with the godly , who are certified before hand , that they are receiued into fauor , and after death shall haue pla●● to stand about the throne of god , there to serue him by praising him continually , are well content whē the lord cals them to remoue out of the body ▪ whereas the other having receiued a sentence of condemnation within themselues , no maruaile they go out of the body , with feare and trembling , like malefactors going from the prison , to the place of execution , vincti & impliciti catenis variorum peccatorum ad terrib●le illud iudicium trahuntur . or otherway if at any time the wicked bee willing to dye , it is not for any loue or knowledge they haue , that they shall be with the lord , but either els because they are impatient of such heauy crosses as are vpon their bodies , or else because they cannot endure the terrours of a iust accusing conscience , for these causes oftentimes they haue beeene forced to seeke reliefe , by making their refuge to the bosome of death , as did saul , achitophell and iudas , but all in vaine , for by new sins the worme of conscience is further wakened , but not extinguished , the breath of naturall life , thereby maybe suffocate , but the giltinesse of an euill conscience is encreased : so that in this their refuge of vanity they finde no more ease to their weary spirits , then if a man to eschew death by water , should leap into the fire , which is no other thing in effect , but to exchange a smaller paine with a greater , it being most certaine , that all the paines which wicked men sustaine in this life , if they bee compared with the paines of hell , are but like vnto reeke or smoake , which goes before the fire . if in the body they may not abide the smoake of gods wrath , how shall they abide to bee burnt with the fire thereof in hell , yet in this confused and perturbed estate goe they out of the world , finding and feeling they are not well where they are , and forwarned by their conscience , that a worse abides them . two things then are requisite to make vs willing , with comfort to remooue out of the body . the first is , that the sense of our miserie , makes vs wearie of this life , seeing here wee are absent from the lord the next is , that the hope of a better makes vs willing to remooue , knowing that we shall dwell with the lord : the one is as a hand behind vs to put vs out of the world : the other is as a hand stretched out before to receiue vs into a better : if the sense of misery put vs not out , we shal be lik israel , delighting rather ot bide vnder banishmēt in babell , then to follow gods calling to canaan : and againe if the sense of mercy make vs not certaine of a better we shall bee like them , who finding a hand behind them to put them out , but none before them to take a gripe of them and pull them ouer , cannot but in most miserable manner fall downe into that pit , and gulfe , which is betweene the two prepared for the damned . and dwell with the lord. here we see that the soules of the godly after their remoouing out of the body , haue their dwelling with the lord , it is not then as some suppose , that the soules haue any other resting place but heauen , wherin they are till christ his second comming , with which wrong opinion some of the learned haue bin stained , whose names with thei● nakednesse we delight not to discouer , but as the israelites did to the egyptians , wee will borrow their gold and siluer , and vse it as our owne , leauing their claye and bricke vnto themselues , and will rest vpon this most sure word of the lord , that our soules remoouing out of the body , shall dwell with the lord. what our sauiour said to that conuert on the crosse , belongs also after death , to all the rest of his children , this night thou shalt be with me in paradise , non enim propter solam latroni● animam , christus deus noster paradis um aperuit , sed ob reliquas etiam sanctorum animas . againe , wee learne here that seeing saints departed are but flitted to dwell wi●h the lord , we should so moderate our mourning for them , that we lament not their estate , seeing they haue changed for a better , but our owne , who sustaine by their departure a twofold losse : first that such notable instrumēts of comfort , as haue bin pledges to vs of gods fauour should bee taken from vs , su●h was the mourning of the faithfull for s. stephen , and of the elders of ephesus , for saint paul , when hee tolde them , that they should see his face no more . secondly , because the taken away of godly men is a forerunner of euill dayes to follow , the godly are as pillars in a citie , like as lot was in sodome , to hold backe the iudgement of god from it , thus wee see how in the death of others beloued of vs , the causes of mourning should respect our selues , and not them , and as for that which may concerne them , if any cause of mourning be , it should bee before their death and not after it , as dauid did , who when his child was stroken with the hand of god , he fasted and mourned for him seauen daies together , but when hee saw that the lord would not bee intreated to spare him , his seruants hauing tolde him that the childe was dead , then he arose , and refreshed himselfe with meate , teaching vs that the best time of mourning for those whom we loue , is to mourne for them while they are aliue , that so we may entreat the lord to spare them , or then to receive them into his fauour , and not to take them away in the continuance of his anger , but the contrary commonly is done by vs , for then doe wee begin our mourning , whē the time of mourning for them is past , that is when the iudgement is giuen out , both vpon their soules and bodies , which by no intreaty of ours can be reuoked . last of all , comfortable is it , that our estate after this life , is called a dwelling with the lord , it is not a soiourning in a tabernacle as heere we are , but a dwelling in an euerlasting habitation , the lord iesus shall stablish vs there , as well grounded pillars in the temple of our god , and we shal neuer any more goe out : and againe seeing that is the place of the dwelling of god with his saints , and of them with him , it offereth to our consideration , that great variety of good without any want which there abydes vs : for if vpon earth men of power haue their dwelling places aboundantly furnished with all necessary good , what shall wee looke for in the dwelling house of our god , blessed is hee whom thou chusest , and causest to come to thee , hee shall dwell in thy courts and we shall bee satisfied with the pleasures of thine house : the best creatures which serue vs now , shall not get that honour , as to serue vs there , there is no neede of the sunne , nor of the moone to shine in that citie , for the glory of god doth light it , and the lambe is the light thereof , the lord himselfe shall bee all things in all vnto vs , in a word then anima , animae erit deus , god shall bee the soule of our soule , he onely shall mooue it , he only shall possesse it with him onely shall it be delighted , filled , and fully satisfied : we conclude then with dauid , how excellent is thy mercy o god , therefore the children of men trust vnder the shadow of thy winges : they shall be satisfied with the fatnesse of thine house , and thou shalt giue them drinke out of the riuers of thy pleasures for with thee is the well of life , and in thy light shall we see light . o what a loue of god is here , discouered vnto vs , angells made apostasie from god , and mercy neuer 〈◊〉 to them to restore them , man also made apostasie from god , & mercy is both offered , & giuen vnto him to restore him : angells left their habitation , and are now reserued in chaines vnder da●kenesse to the iudgement of the great day , man is translated from the kingdome of darkenesse , to be raysed vp to the place from which angels fell : and where that state of glory was not made sure to angels , for they l●ft their first estate , it is made sure to man , wee shall so be placed there , that we shal dwel there , neuer any more to bee remooued from it , so hath the lord declared the riches of his mercy vpon vs , his holy name be praised therefore . now out of all this , let vs tak vp in one short sum , the reasons which here moued the apostle and makes all the rest of gods children willingly content to remoue out of the body , we reduce thē to three . first the miserie vnder which weely while wee are in the body , next the felicity to which we goe , when wee remoue out of the body , and thirdly the helpes wee haue to carry vs on in this iourney , frō the body to the lord : and these are not vnlike those 3. motiues , which made iacob willing to depart frō canaan , suppose it was the land of promise , to the land of egypt , wherin he knew his seed shold be afflicted , 1. the scarsity and famine which was in canaan , next the plenty that was in egypt , whereof ioseph his beloued sonne , was gouernor and dispenser liuing there in great honour , notwithstanding that all his fathers house supposed him to haue beene dead and rotten : and thirdly the oracle of god warrnting him to goe , and the chariots which were sent by ioseph to helpe him in the iourney , but we haue ( as i said ) three greater motiues to make vs willing to goe from this egypt , a land of darkenesse , a house of vile seruitude and bondage , to our heauenly canaan . for 1. what haue we here in this life , but a fe●refull famine and scarsitie of all thinges which are truely good , it is not worthy of the name of good , which commonly among men is esteemed good , non solum quia facilem habeat ad res contrarias conuer●ionem , se● quod etiam possessores suos meliores red dere non valeat , not onely because it is easily turned into a contrary euil , but also for that it is not able to make the possessors there , of any better , and what a good i pray you can that bee , by which he is not made good that possesses it , beatus ille qui post illa non abiit , quae assequi miserum est , quia possessa oner ant , amata inquinant amissa crusiant : happy is he that walkes not after these things , which to obtaine is a misery , because being possessed they burden vs , being loued they defile vs , being lost they torment vs , and truely no better are the best thinges which growe heere , in this land of our pilgrimage and absence from god. our life is but an exchanging of many sorrowes , we liue in the body like israel in the wildernesse in danger to bee sting'de euery houre with fiery serpents , like daniell in the den , in danger to be deuoured by lyons , like lot in sodō , vexed with the vncleannesse which is within vs in our selues , & without vs in others . but were it so , that we had abundance of good things in this life , yet shold webe cōtent to go from them , seeing we know that by so doing we shal exchange for a a better : for euen now while we are in by body , we may finde the experience , that at no time wee haue such ioy in the spirit , as when by feruent prayer , and heauenly contemplation , after a sort wee are rauished , and transported out of the body , to walke with god and haue familiar conuersatiō with him , whereas otherway when the soule comes downe from contemplation , to exercice her function by externall senses , toward these things which are below , then is shee incontinent disquieted with perturbations , so that she cannot looke out by the eye , and not be infected , nor heare by the eare . and not bee distracted , nor touch by the hand , and not be defiled . thus if the soul take a view of the thinges of this world by the senses , a world of strange cogitations are wakened in her , which quickly againe euanishes , if the soule forsaking the familiar vse of the senses by continuance in prayer ascend vnto god , tun● anima non fallitur , quando solium veritatis attingit , quando se s●cernit ab isto corpore , decipiturenim visu oculorum auditu aurium . that same reason by which athanasius did prooue that the soule liues out of the body , may serue to prooue , that it shall liue in greatest peace , and ioye out of the body , si enim connexa corpori , extra corpus vitam agit , corpore enim in lectulo cubante , as velut in morte quiescente , ipsa naturam corporis transilit , for if the soule , euen while it is knit to the body , liues a life without the body , as may bee seene , in that while the body is sleeping , and as it were resting in death , the soule transcends the nature of the body , howe much more shall wee thinke , that out of the body , it liues the own quiet , and peaceable life , deliuered from this waltring sea of rest●esse temptations wherein it is tossed too and fro , so long as it is in the body . and as to the second if ▪ wee looke to these things , which are before vs in heauen , there is our most louing father , in whose face is the fulnesse of ioye , and at whose right hand are pleasures for euer . more there is not our yonger , but our elder brother liuing and rayning in glorie , he once died for our sinnes , but he is risen againe and gone vp before vs , to prepare a place for vs. since hee is the fairest among the children of men , and we haue not yet scene him , if we loue him , why doe wee not long to goe to him ? many also of our beloued are gone there before vs to that assembly , and congregation of the first ●orne , wherin are the spirits of iust and perfect men , and to the which , all these sonnes of god , which shall remaine behind vs , shall shortly bee gathered , and shall it be grieuous to vs to remooue to so sweete a fellowlowship , when it shall please god in our cours● to call vpon vs. and thirdly , we haue most notable helpes giuen of god , to aduance vs in our iourney , for not onely haue wee the oracle of god to warrant vs from all euill which may follow vpon our remoouing , and to assure vs of a ioyfull welcome , come thou faithfull seruant , and enter into thy masters rest , and againe , blessed are they that die in the lord , for they rest from their labour : but we haue also chariots , which our eldest brother hath sent to attend vs , and conuey vs in our iourney , these are his holy angels , who conueyed the soule of lazarus from the dunghill vnto abrahams bosom , euen these same fierie chariotes , which tooke vp elijah into heauen , waite vpon vs also to carie vs vp , when the time of our transmigration shall come . besides that , we haue also with vs the holy spirit of promise , who as he is sent in our harts , to witnesse the loue of god vnto vs , so doeth he remaine with vs , in the troubles of our life hee comforts vs in the terrours of death , hee strengthens vs , and in al the way wherein wee haue to walke , he guides and conducts vs , till atlength he put vs in possession of that inheritance . whereunto hee hath sealed vs , & wherof then shall we bee afraide . seing then wee are compassed with so many and great comforts , let vs in time transport our affections vpward towards heauen , where christ is at the right hand of god , let vs liue in the body ready to go out of the body , when god shall call vs watching , and praying continually , for we know not the hower . beware that wee lie not downe into the hollow of our hearts , to sleepe in carelesse securitie , as ionus sleeped in the sides of the ship , least the fearefull tempest of gods wrath come vpon vs vnwares to wallow vs , and wrap vs vp in endlesse confussion , woe be to him that shall bee found sleeping in his sin●es , when the lord cals vpon him to come out of the body . but let vs stand prepared like israel at the passeouer with our loynes girded vp , and our staffe in our hand , waiting when the lord shall warne vs to remooue . as the birds which are desirous to flie , stretch out their wings , so the soule , that would be with the lord should first stretch out her affections toward him . or as abraham sitting in the doore of his tabernacle , when the angels came to him , and el●iah standing in the mouthe of his caue , that hee might meete with the lord , so should we soiourn in the body , that we come out to the dore , to the mouth of the borders of it ready alway to remoue out of it , that wee may be with the lord , blessed are these seruants whom the lord , when h●e comes , shall finde waking . and thus much concerning these reasons which makes the godly willing to remoue out of the body , haue wee obserued , not onely for the comfort of gods children , but a●so to distinguish the death of the worldling from the death of the christian , for oftentimes in naturall men , there is seene a carnall boldnes to die , by which they enforce themselues to dye couragious , and ( as they cal it ) like men , which neither workes in them for the present any inward contentment , nor yet assures thē of any greater comfort , when they goe out of the body , it is no more but the last puffe of their naturall pride , which soone euanishes , and is not christian magnanimitie flowing from inward consolation of the spirit : surely neither in suffering nor in doing , doth the lord regard the outward shew of godlines , but the power , non enim florem interrogat , sed radicem , neither are we to thinke much of those who being but martyrs satanice virtutis : doe in externall appearance dy with boldnes , as may be seene in many , who being of an euill conuersation , die for the maintenance of an euill cause neither ashamed of the one nor the other , these may pretend courage in the face , but be sure can haue no comfort in the conscience . ver . 9. wherefore also wee couet that , &c. we come now to the 3. conclusiō , which the apostle inferres vpon his former ground of cōfort : which is that the certain knowledg of the glory to com wrought in him a care both in life and death , to be acceptable to god , and this conclusion is very well annexed to the former , they cannot be seperat : he that loues to dwell with the lord , no doubt will haue a care to please him , wee see by experience , how carefull we are to please those with whome wee are to dwell but a short while vpon earth , much more will we be careful to please the lord , if so be we desire for euer to dwell with him : and againe , where there is in the life a care to please the lord , there is also in death a boldnesse to go to him , whereas an euill conscience desires not to heare the lord , farrelesse dare it ●ee bold to see him . we couet . the word which here the apostle v●es commonly signifies an ambitious coueting of honour : but here the apostle vses it to the best , to expresse his most earnest , and sincere affection , which caried him to loue this honour , that he might bee in fauour with the lord his god , esteeming it the highest honour , to bee acceptable to the lord his god , not to be greatwith men ofworldly power , which is the greatest designe of those who can mount no higher , then the earth , b●t to bee ●●eat with god , therefore protests hee that where away soeuer , the affections of other men goe , this is the honour which hee loued , that both in life , and death , he might be acceptable to god. as to that honour which may come to vs , from the countenance ofman , by courting with them it is but an eu●nishing shadow , they themselues in their best estate are altogether vanity , they are but like vnto grasse , and their glory fades as a flower of the field , and what true honour then can they communicate to vs ? let the most glorious monarch , who euer liued in the world , be presented to vs , let him bee placed in his chariot of triumph , decked in most gorgeous maner , with all magnificence that can be devised : two questions propounded to him shall quickely discouer his vanitie : first what hath he here which is his owne , let that which ●ee borrowed from the creature to make vp his begged glory bee taken from him , and what behinde shall remaine vnto him ? next that state ofhonour wherein he stands how long shal he continue in it : that samaritan prince , who this day leaned on the kinges shoulder , and the next day was trampled vnder the peoples feete may serue among many other inumerable examples , to shew how short and vaine the glory of flesh is , as nebuchadnezars●mage ●mage had a head of gold , but feere o● yron , and clay , so is it with all the glorious pompe of worldlings , golden in the beginning but the ende thereof is dust and ashes . if wee compare the christian & the worldling together , wee shall see that both of them shoots at life , riches , and honour , these are the common endes of all mens actions , but where the one pursues after apparens bonum , the other fo●lowes after reuer a bonum , they folow shewes the other ●●e substance , they are busied about the chaffe , the christian is seeking the corne , externall things cannot content him , frumentum pa●eis mensura minus est , led natura pretio sius , as corne , suppose it to be lesse i● measure then the chaffe , yet is it more pretious in nature , so doe they know that inward , spirituall & inuisible goods , are the most excellent . with me ( saies wisedome ) are durable riches and honour , this life is but a shaddow : but wisedome calles vs to the fellows●ip of an euerlasting life , all the honour that is from the worlds , endes in shame , but the honour which is from god is durable fugiamus ergo hinc , vbi nihil est , vbi inane est omne quod magnificum putatur , vbi qui seputat aliquid esse , nihil est , let us therefore flie out of this world , in the which there is nothing , in the which , that which is thoght to be most magnified , is indeed but vanity , and he who thinkes himselfe to bee something , in very deed is nothing , reli●quamus vmbram qui solē querimus , let vs forsake the shadow , who seeke the sun , and follow those things which by true light are discouered to vs to bee best . againe we see here how religion takes not away from the christiā naturall affections , but only rectifies them , the lord who in the 1. creation made them , in the regeneratiō , doth renue them tempering thē in measure and setting ●hē vpon the right obiects , for the affections so long as they are either distempered and out of measure , or then diuerted from their own proper obiects , they breed in vs manifolde restlesse perturbations , euen as the strings of an instrumentpunc ; beeing distempered , ( if ye touch them ) send out a very vngrate●ull sound , where o her way being rightly set , by the hand of the musitian , they end out most pleasant melodie , so is it with the a●fections , if they be temperedby the spirit of god , and set vpon the right obiects , they worke in vs a quiet meeke and peaceabl● spirit , and this is the great benefite wee haue by religion and godlines , that our affections which are like to furious beastes , are tamed to our hand , since by nature we are covetous of honour , religion teaches how to c●uet the best honour , and where by nature we cannot be without care , religion teaches vs how to bend our care to please god that godly care may cause cōfort to vs , where the carnal is thorny , that doth but prick , & disquiet vs , and so ●orth of the 〈◊〉 of the affections . now for this moderation of our affections , because they are sooner commoued , then water is with the winde : two things are most necessarie : one is , that we haue continually in our mind some short precepts of the word , commanding vs how to temper them , and next that with the precepts we bee instant in prayer to god , the whole nature of beasts hath beene tamed by the nature of man , but the nature of man , no man is able to tame , what is spoken of the tongue , is true of our whole nature , it is an vnruly euill , wee must therefore seeke it may be done by god , which is not possible to bee done by man. that both dwelling at home , &c. ] but now to returne . the apostle protests that both dwelling at home , and remooving from home , that is both in life , and in death it was his greatest desire to bee acceptable to god. it is certaine that ioab as prophane a man as hee was in his life , yet when he was straited by death , ranne to the hornes of the a●tar , so the most prophane and wicked men , when they come to the point of death , would giue al the world if they had it , for the favour of god , then are they content to heare the preacher , then desire they some comfort of the word , and that prayers by the church shold be made vnto god for them . in a word , those same meanes of reconciliation with god , which they despised in their life , they desi●● them in death , but here is wisedome in time to do that which we must bee faine to doe at the length . i see no other difference betwene these wise and foolish virgins in that parable , but that the one did that in time , which the other would faine haue done out of time , but in vaine . and the apostle here stands vnto vs for an example of this holy wisedome , he offered vp himselfe in a whole burnt offering to god , keeping nothing backe , nor diuiding euill , as the maner of foolish men is . what greater folly then this , that thy dying dayes thou resoluest to offer them vnto god and the dayes of thy life , thou giuest them to the seruice of satan and sin : for euill diuiding , saule lost his kingdome , for euill diuiding ananias and saphira lost their liues , but worse diuiders are they , who will giue their young yeeres vnto satan , and their old and feeble age to the lord , this is to incurre that fearefull curse , cursed be he that hath a male in his flocke , and vowes , and sacrifices a corrupt thing vnto the lord . surely , as the carelesse husband-man , whoe sowes nothing in spring time , reapes nothing in haruest : so he who in his life sowes not the seede of teares out of a penitent heart , how shal hee gather in death the fruit o● ioy , yea rather as the idolatrous israelites , when by many apostasies they had prouoked the lord to anger , got this fearefull answere from him , goe to the gods , whom yee haue chosen , let them saue you in the time of your tribulation : so may they looke for the like aunswere , who in their life liue as rebels vnto god , and then in death wil pray the lord to receiue them ? no goe your way to the masters whome yee haue serued , and let them receiue you . now all this delay of repentance , whereby men defer to doe that in their life , which faine they would do in death , comes to p●sse of satans sin●gular policie who craftily steales away from men the time of grace , he dare not be so impudent , as to say plainely to the wicked man , yee neede not repent at all , he craues no more but a supersedere , yee neede not to repent as yet , euery day hee tempts thee with a new baite , and so makes thee put off from day to day , till the last day come wherein thou art suddenly taken away , before thou canst put order to thy thoughts , for then a multitude of sins gathers against thee and confounds thee , where if thou hadst fought against thē seuerally before , thou mightst easilyhaue ouercome them . as in bodily diseases , protract of time makes them the more incureable , so is it in the spirituall , for no sinne ends there where it begins , but if it bee suffered to continue , makes a progresse alwayes to the worse . it is written of pharao , that being plagued with frogges , that moses offered to him ; concerning me , command when thou wilt that i shall pray for thee , and the frogges shall bee taken from thee , and sent into the riuer , hee answered him , pray for me to morrow : what a misery is this , the plague of god is vpon him , and god offers by his seruāt to take it frō him at such a time as hee himselfe shold appoint , & yet the blind & hard hatred mā hath no grace presently to seeke the remedy , but puts it of til to morrow : but truely more miserable are they to whom god by his gospel euery day offers mercy , and grace , saying as much to them in effect as , when wilt thou that i shal take thy sins from thee , when wilt thou that i deliuer thee from the death vnder which thou lyest , but truely the answer which is giuen to the lord is worse then that answere of pharao , for in effect this it is , no till the morrow , yea no till the next yeare and which is worst of al , no til mine old age : let me first go , and kisse my father , then wil i come , and follow thee let me first delight my selfe with the pleasur● of corrupt nature : and then shall i amend my life , and become godly , ●issoluta certe , & paralytica vox est de crastina cogitare conuersione , hodiernam negligere . our carefull expedition to preuent all euills may befal to our bodies , may iustly conuict vs for this carelessnes , that we haue of our owne saluation , no man beares a burden longer then conueniētly he may be quit of it , no man is soon●r wounded in his body , but incont●nent he cries for a phisitian , and if fire enter into the house , there is hast made for water to quench it , shall we be so wise in thinges pertaining to our bodies , and prooue foolish as concerning our souls ? why delight we to beare the burden of our sinnes any longer , since the lord iesus offers to reliue vs of it , wee are wounded to the death , and will not receiue the oyle of that sweet samaritan that we may be cured , the fire of gods wrath is kindled against vs , and we make no hast to get water out of t●● fountaine of dauids house , which only is able to quench & slaken it : so soone as the angell troubled the waters of siloam , so soone such as were diseased , hasted to step downe into it , that they might be healed the liuely and wholesome waters of shiloh able to cur● all out sperituall diseases , flowes aboundantly among vs , but alas we delay to seek our health in them . but if it bee so that thou liuest in hope , thy dayes will be long , why wilt thou not fall to in ●●me , and make them also good : for if god make thy daies lo●g , and thou thy self make them euill by continuall sinning , do●t thou not turn good into eu●ll and so increa●eft double wrath and iudgment vpon thy selfe . take heed to thy selfe , and consider how euery thing which is thine , thou wouldst faine haue it good , and pre●sest dayly to make it better , if thou haue children thou wouldst haue them good , if thou haue land , thou woulst haue it good , thy house , thy garments and all that thi●● is , thou wilt haue them good , onely heere thou forgets thy selfe , that thy owne life thou suffers to be euill , and so int●r omnia bona tua ipse malus es , in the mid●le of all thy good thinges , thou thy selfe onely art found euill . the late repentance of the wicked , falles out commonly to bee like vnto that of esau , hee sought the blessing with teares , but hee found it not ●and it is the common iudg●ment of all ●he wicked , ●ee loued cursing and it shal come vpon him , he loue● not blessing , and it shall bee far from him , they farre deceiue themsel●s who t●inke they may when they will , euen in an instant returne to the lord : many knotts that are surely casten , are not easily loosed , & the heart which satan hath boūd of along time , with the cords of manifold transgressions , is not easily m●de free againe , ioseph and mary lost christ at ierusalem , and went a daies iourn●y from him , but sought him again● three daies , before th●● could finde him , and thinkest thou who a●l thy daies hast liued in rebellion against god , that it is easie in a moment , to be reconciled with him ? wee see by daily experience howe often it comes to pass● , vt hac anim duersione percut●atur peccator , vt morien● obliuiscatur sui , qui dum viueret oblitus est dei. that with this fearefull iudgement , a sinner is stricken , that in death he forgets hi●●elfe , who in ●is life did forget the ●ord , as we see many of t●em suddenly taken away in their sinnes in such sort , that not onely sense , but reson and memory also is taken from them . men for their pleasure do i● such fort , diuide their life and death , that they liue in that state wherein neither intend they to die neither dare they dye , and god for their punishment , forsakes them , letting them die in that same sinful estate , wherein they liued . thus betw●ene two , they fall into hell , whil● in their young yeare● they will not , & in thei● olde age they cannot repent . but if we with the apostle will not delay in our life carefully to please him , then in our death shall we be acceptable to him : if our life be the life of the righteous , out of doubt wee shall dye the death of righteous , and bee welcommed of god with that ioyfull sentence , come to me thou faithfull seruant , which god of his mercy graunt to vs , for iesus christs sake to whome be praise and glory for euer . finis . notes, typically marginal, from the original text notes for div a19491-e130 1 cor. 15.19 psal. 17.14 luk ▪ 6.24 . luke 16. eccles. 7.8 . reu. 18.14 1. pet. 1. notes for div a19491-e430 as our death is , so shall our estate be after it eternally . reu. 14.13 . eccles. 11.3 august . hesych . epist. 80 our life shold make our death good , and our death should make our resurrection happy . aug. de ciuit de● l. 1. c. 11. if that our life be not first good , our death shall neuer be good , and be the contrary . luke 23.40 . how the life and death of the godly each one of them helpe another . ioh 11.25 . ioh 5 . 2● . gregor . moral . lib. 13. bern. the apostles purpose and manner of proceeding her● offers two things . 1 preseruatiues against the ●eare of death . 2 instructions for a godly li●e . two waies know we that a better estate abides vs after death . ●oh . 14.2 . onely the christian walkes in light , the r●st of the world are in dark●nesse . naturalists knew some thing of mans misery in the body , but had no certaine knowledge of a better life . the doctrine of the rom●sh churchleaues her disciples comfortlesse in death . it is otherwise with the christian taught by the word os god. abraham followed god calling to a countrey which h● knew not . how much more should we , being called to ● countrey which we know . some godly men be●ore vs haue been taken away , and their bodies not dissolued by death after the common manner . deu. 34.7 . but w●e must not dreame of any such priuiledge to our selues . but must looke to other of the fathers who d●ed the common course of death . gen. 27.1 . gen. 49.33 . the godly also aliue at christs comming shal not be dissolued . but we haue no warrant that wee shall be of that number . for before chri●ts comming the i●wes must be recall●d . rom. 11.24 . it is out of al doubt , our bodies must be dissolued by death . heb. 13.14 al fortification against death is in vaine . deu. 28. marg as adam was the first liuing man , so the first that died by the course of nature . but now so many haue gone through death before vs , that it is a shame for vs to scare at it seneca . by the earthly house our body here is to be vnderstood . for two causes is our body called an house . i for the c●mly and orderly workmanship thereof . other creatures were made by the word of god , but to the making of man god put too his hand also . and consultation among the persons of the blessed trinity goes before . basil hexam . h●m . 10. tortul . de resur . car . this preparation before shewes that some great th●ng was to follow , as it did indeed . aug. de ciuit . dei. l. 10. cap. 12. man an excellent workmanship euen i● respect of his bodie . gregor . m●ral . l. 32. sect ▪ 13. bernard . a short view of the excellēt workmanship of mans body as it is giuen by salomon . psal. 139. man euen in regard of his body is a world of wonders . eccles. 12. vve should not d●shonour the bodie which god hath honouredso highly . 2 the bodie is called a house in respect of the soule dwelling in it . man for his two substances whereof he consists , is a compend of all gods creatures . but the coniunction of these two substances is more marueilous . bern. in die ● natal . dom . er . 2. nazian . that fl●sh and spirit should agree so well together . that the soule sh●uld be kept in the bodie by blood and breth , yet not liuing by them carnal men so liue as if they were nothing but fl●sh onely . ierem. 15. vvh●reas the body is but the house , the man is he who dwels in the bodie . let vs so care for the house , that much more w●●●re for him who dw●ls in it . the bodie is called an earthly house . first , because it was made of the earth and herein appeares gods power and wisdome that of so base a matter hath made so excellent a creature . tertul. de resurrect car . gen. 2. ambros. hexam . l. 6. cap. 6. the soueraignty of god ouer man , is more th●n that which the potter hath ouer his clay . 1. cor. 10.22 therefore wo to him who liues in ●nmity with god. act. 12 20. the consideration of our originall does le●rne vs humility . they who will not learn it by their originall , ●et them looke to their end , and they shal see no cause of pride . gen. 23.4 . greg. moral . l. 16. sect . 105 neither is there strength nor beauty , nor stature of the body to be delighted in . esa. 40.6 . the body like a wall of clay . plastered ouer and painted with colours . esa. 14.11.19 . rem●mbrance of that which we haue bin , should keepe vs from waxing proud for that which we ar● . secondly , the b●dy is called an earthly house because it is vpho●den by earthly meanes . our body is called a tab●rnacle , first because we haue here a couering , but not a foundation . ber. parui sermones . esa. 4.6 . heb. 11. ibid. s●condly , because we should vse it as a sconse or tent for the warfare . basil. ser. 10. in psal. qui habitat . thirdly , because it is not fixed in one place , as an house , but is made for transporting . that death wh●rein all deaths concurre , is the proper pun●shment of sinne . aug. de ciuit . dei. l. 13. cap 12. of the two kindes of death mentioned in holy scripture . eph 4. eph. 2. 2. tim. reuel 3. death of the whole man , what it is . it is demanded seeing the soule and body of the wicked sh●ll be vni●ed in the resurrect●on : how shall they be punished with the second death . gregor . moral . l. 15. sect ▪ 55. it is answered that this ●nion of their ●oule and body , is for their greater punishment . aug. de . ciuit . dei l. 13. c. 13 a great difference betweene the death of the christian and the wicked . the christian shall neuer die that death which is the punishment of the wicked . and the wicked cannot free themselues of that death , which they inflict on the godly ● beside that , a worse abides them . by death we get deliuerance from our present euils . aug. de . ciuit . dei. l. 9. cap. 10. vvhat a great benefit it is , that our bodies are mortall . by death we are set at libertie to enioy our greatest good . aug. de . ciuit . dei . l. 9. c. 20. athanas in q●estionibus quaest . 18. many lookes to the dissolution , but not to the coniuction made by death , and therefore are affraid at it . two things remoued which make death fearefull . 1 the feare of punishment after death ambr. de bono mortis . c. 8 but indeede death is not to be blamed for thatwhich comes after it 2 an apprehension that death destroyes man. ambros. ibid. death it self is not terrible but the opinion of death . nazian . orat . de funere patris . greg. moral . l. 4. sect . 47. death should not be looked vpon in the glasse of the law , but in the mirrour of the gospell . comfortable phrases , by which death is described by the spirit of god. gen. 25.8 . deu ▪ 31.16 . psal. 16.9 . luke . 2. pet. 1.14 . s. paul expresses the nature of our death by thr●e similitudes . 1. he compares it to the changing of a garment . to the sowing of seed in the earth , tha● it may grow againe . 1. cor. 15. 3 to a flitting from one house to another . albeit death be certaine , yet the time , place , and kinde thereo● is vncertaine many dreame of more daies thē they haue & are far deceiued at the length . aug. ber. de fallatia vitae praesentis . time of our death left vncertaine to make vs the more vigilant gregor . the life of man is but a life that turnes vpon seuen daies , and in one of them man must die . therefore sh●ld he take heed to them all . the place of death vncertaine . vve can come to no place in the which some haue not died before vs. bernard . the kinde of death is also vncertaine , that for all deaths we might be prepared . vve come all into the world by one way , but we go out of it by many . vve should not much care for the kind of death but for the way we goe after death . aug. de ciuit . dei . l. 1. c. 11. men should not be violēt actors of their owne death , but patient sufferers . gen. 9. 2. mac 14. a selfe murtherer neuer allowed , but condemned in holy scrip●●re the second par● o●●he verse conteynes the vantage we ●aue by death . the comfort giuen here against death concernes the soule onely . comfort concerning the losse of our bodies by death is to be sought ●n other places of scripture . the lord will no● forsake that body , whi●h was the temple of h●● spirit , ●ut will ke●pe the d●st thereof . i●cobs dead body honourably buried by god. three things to be considered here . the fi●st thing to be considered here , is , what is meant by this building . by this building is not to be vnderstood our glorisied bodies , for those we get not till the resurrection . but that place of glory into which we are transated aft●r death . luke . ioh. hebr. reuel . the second thing to be considered here , is , how saies the apostle we haue this building . the reason is , because presently we have the rights and ●ecurities of it , which are , charter , confirmation , seazing and possession . of the charters of our heauenly building . luke 12.32 . most comfortable meditations . ioh. psal. 2. of the confirmation we haue receiued vpon our charter . heb. 6.17 . of our seazing and inuestment in our heauenly building . of our present possession we haue of that building the 3 thing to be considered here is the description of the building wherein are foure things . fi●st god is called the authour and maker of this building , and the●efore it must be a glorious house ahasuerus made a royal banquet , in a very pleasant place , to shew his glorie . esth. 1. vvhat shall we then thinke of that building and banquet god hath prepared for declaration of his glory . the glorie of sa'omons temple may lead vs to consider of the glorie of our heauenly building . 1. k. 7.14 . it is taken for a sure ●ule , that the inuisible works of god are most excellent . this we may see in the workemanship of man. the same is to be vnderstood in the fabric of this world , which is very pleasant , and yet but a figure in respect of that which is aboue . how farre this visible world is inferiour to that invisible building . the 2. thing in this description is the manner of the building . mat. 25.34 . the lord hath prepared that house for vs , and also prepares vs for it the glory of both the creations belong to god only . iob. 38.4 . of all gods workes he cra●es no more but the praise , & giues vs the profite . psal. 116. the third thing in the description of this building , is the eternity thereof . our present life is but for a moment . basil. in psal. 143. our life is finished by many deaths . this is made clea●e by parting our life into ●oure ages , euery one whereof doth die before we enter to another . since by nature wee loue a long life , and care for it , why wil we not loue an eternall life . the last thing in the description of this building , is the situa●ion thereof . psal. 16 dwelling places assigned to men according to the disposition of their persons . if such comforts be on earth , what may we looke for in heauen . cant. the place of our dwelling admonishes vs that we should be holy and heauenly . 2. pet. the apostle now comes to shew a threefold fruit of godlines , which the knowledge of the glory to come workes in the children of god. the first is ●n earnest desire of that glory to come . the nature of the liuely knowledge , wrought in vs by the gospell . it is not only a mirrour whereby we see god , but it is his power , whereby we are carried after him . how the two lights of heauen shadow two sorts of knowledge in the minde of man. the knowl●●ge of many wo●kes nothing but their conuiction . 2 pet. 2.21 . t. ●●godly while they sigh for things that are to come do thereby declare , that they finde no contentment in these which are present . desires in the godly goe besore satisfaction . psal. 145.19 our perfection vpon● earth consists rather in desiring to doe as we should , then in doing it . aug. in ioan. tract . 4. rom. 7. god accepts our desires for deeds . ●ut this is to ●e vnderstood of true desires , which a●e discerned from v●ine desires two waies . 1 true desires are ay the longer , the greater . 2 true desire uses all meanes lawfull to bring vs to the thing desired . an example thereof in zacheus . luk. 19.2 the desire which worldlings haue of christ , is described . the 〈◊〉 of glory ●o come is sh●dowed to vs by sund●y similitudes . rom. 8. no glorious thing , but glory it selfe is promised vnto vs. be●●de fall ac p●●sen vitae . the spirit of god vses many similitudes to declare that no similitude can expresse that glory . the godly speake o●●e glory to come like men transported . for no order of words can be kept in speaking of that which passes vnderstanding . psal. 36.8 . the apostle expones what he meant by wishing to be clothed vpon the godly in desiring things not absolutely promised , submit their will to gods will. vnlawfull desire of things simply aga●n●t gods will , sh●uld be s●r srom vs. all gods children shall come to one end , suppose not in one maner . reuel . 14.13 the apostle d●sires not ●to want the body , if it might stand with the lords disp●nsation , how this pl●ce agrees with philip. 〈◊〉 where hee d●sires to bee d●ssolued and loosed from the body . delay of of death is som time desir●d of the godly for three respects 1. that th●y may b● b●tter prepa●ed to 〈◊〉 . psal. 39.13 . nazian ▪ od suum animum . nazianz●ns doubt whether he should desire life or death . a meditation how as daui● spared saul sle●ping in the campe . so god ma●y ● time hath found vs sleep●ng in our sins and hath not s●●ine vs ●ut wakn●d vs. but our wak●ng hath beene no b●tter nor s●●ls , working in v● a t●mpo●all r●p●n●ance . 2 pet. 2.22 how we should vse the time of life , granted vs on e●rth is sh●w●d by t●e example of dauid● amba●sadors . aug. 2. they desire delay of death , that they may doe the greater good in the body . psal. 6. phil. 1. gala. 6.10 . iohn 11.19 . 3. th●y desire delay of death for the ●oue they ha●e to the body , w●ich they desire not to want this loue of ●●e body is not euill in it selfe . for ●uen the glorified soule rests not in ful contentment , so long as it wāts the bod ber ▪ tract . de diligendo deum . ibid. vhat great need there is to prepare our selues to die with willingnesse for this cause god seasons to his children the pl●asurs of their life with bitter paines . yet the apostle wishes not to k●epe the body with the sin and mortality of the body . but so that sin and mortality might be swallowed vp in the body by that life , as at length it shall be . 1 cor. 15.55 . the excelle●sy of the life to come , it shall not leau● any remanent of sinne or death in the body . death like a tyrant hath deuoured al since adam , but shall be deuoured by that life . reuel 21.4 this is expressed by the similitude of a little water turned in to wine . ●●r . ser. de diligendo deo. comfort against the feare of death . he prooues that this desire which he had , was no vain desire by two reasons . 1. first because by gods ordinance we are appointed to t●at immortall li●e , both in the first and second creation . neither● hath god only appointed vs to that end , bu● also by his owne working in vs perfils vs to it . he finished the first creatiō against al impediments , so shall he doe the second . 2. cor. 4.6 . comfortable i● it to vs that the certainty of our life stands in gods purpose which cannot be altered . esa. 46.10 . this shoul● vphold vs against sàtans temptations . vvhat a shamelesse tempter satan is . satan was the enemy of gods glory , ere euer hee became the enemy of o●r saluation . rom 16. but w● are not to regard him , seeing god hath taken in hand to worke the worke of our saluation . 1. pet. 1. 2. he proues it by th● earnest of the spirit which god hath giuen vs vp 〈◊〉 his word . vvithout this earnest of the spirit we can haue no surety of our saluation . there is a couenant of god ●which man knoweth by his workes , another by his word only , the third by his word & spirit . foure things to be considered in this argument . 1. ●hat is meant by the spirit , to wit , that special grace of the spirit , by which gods children are renued and confirmed . how this grace of 〈◊〉 spirit is called the earnest of the spirit , for two causes . the first is ●ecause ●hat now we haue it but in small measure . y●t the smal begining of grace we haue , is not small in satā his ei●s yea more then he is able to quench . the next is in ●egard of the vse thereof , which is to bind ● o th the giuer and receiuer . 3. how this spirit is giuen and received . the giuer is god by the meanes of his word . act. 8.27 . act. 10.1 . vve● must not despise the word , if we desire to reeiue the spirit . rom. 10.13.14 . 4. how may we know we haue receiued this spirit . many in this age haue heard the testimony of god , who neu●r receiued the seal ther●of . 1 cor. 6. eph. 1.13 . act. 19.2 . the spirit is god his seale , and he imprints the image of god in all who receiues him . rom. 6.17 this proues that licentious men haue not receiu●d christs spirit . the second fruit of godlines , which the aopstle gathered of his generall ground of comfort , is a willing contentm● to remoo●● out of the body . of our christian confidence in death . vvhat strong enemies wee must fight withall that through death we may wonne to our lord 1. pet 3 ●● 8 boldnesse of the christian in death , wherfrom proceedes it . the confident ●oldnesse of ignatius in death . ●●en . lib. 5. cont . valent . euseb. lib. 4. ca ▪ 16. the confident boldnesse of policarpus in death . the confident boldnesse of basilius in death . nazian . de vita basil. it is demanded if such boldnesse be in gods children as is w●thout all feare . it is answered , fore●en our sauiour though hee longd for death yet he suffered it not without feare . mar ▪ 14.33 it is true there is no comparison betweene his death and ours . yet must our death someway be conformable to his , both in outward and inward sufferings . rom. 8. and therfore shall we be exercised with our owne feares also . vvhat made the apostle willing to remoue out of the body of the two cities or fellowshi● of people whereof the one is in the earth the other in heauen . death is but a r●moving from a burges-ship on earth to a better burges-ship in heauen . our life on earth is a pilgrimage in heauen is our h●me . if there were no more to make us loath this life , this is sufficient that it holds vs from god. nazianzen . de cala . animae suae how the bodie is remora animae . exod. 33. rom. 7. if euen the godlie in the ●●dy be 〈◊〉 from god , in what miserab●e absence a●e the wicked . ephe. 4. act. 17. vve haue now god present with vs , but that presence is absence in respect of that which is to come . our l●fe on earth is a walking . take heede we be in the right way otherway our life is not a walking but a ●andring . iohn 14.6 . how our life is a walking by faith . and not by sight , which is not simply spoken but in comparison . for heere w●●re not wit●out the sight of god rom. 1. 1. first we see god in his workes . ber. in cant ▪ ser. 31. 2. the fathers haue seene him ●y sundry visions . ibid. 3. in his church he is seene by his word . psal. 27.4 1. cor. 3.18 his saints see him by inward cōtemp●ation . yet this sight if it be ●ompared ●●th the ●ight we shal get , is no sight . aug. de consen ▪ evang . gregory . and the sight of faith which presently we haue lets vs see a better to come . and prepares also the eye of our mind for it . ber. in cant. serm 31. ● the order app●inted by god , is that by faith we walke to sight , by ●earing to seeing . a corroboratiue against such temptations as come from the world . seeing wee walk● by fa●●h , no shew of worldly pleas●re fal●ing vnder ou● sight should all●re vs. vvhat euer the world can offer to our sense , is lesse then that which wee hope to see . iob. 19.27 . a threefold precept to be obserued in vsing the things of this world . 1. cor. 7.3 . 1. cor. 6.12 . ibid. the wicked walke by sight here and not by faith , they shall neuer see better things nor these they see now . the vanity of worldly pleasures discouered in two thinges . eccles. 1.8 the apostle returnes to finish his second conclusion . how the impedimēts of our faith tends to the greater commendation thereof . b●ering of present euill , whereof we wou●● faine be releeued , our faith is tryed . 1. pet. 1. by the delay of good things promised which faine we would haue our faith is also tryed . it is greatest faith to beleeue where least is felt or seene . of two loues the stronger ouercomes the wea●● in the apostle . the readi●st way to be quit of the pertur●ation of our affections , is to set them vpon the right● obiects . the strong loue of christ that was in the apostle condemnes the cold loue that we haue to ●im . how is it likely we wil giue our life for him who will not quit th● superfluities of our life for him . how death is discribed in regard of her effects toward the body , and toward the soule . the death of the wicked is not a voluntary , but a compelled remouing . luk. 12.20 cyprian de mortal . this different death of the godly and 〈◊〉 , is sh●dowed in the ●ourth c●mming of pharao his butler and b●ker out o● prison chrisost in math. 〈◊〉 . or if the wicked die willingly , they die impatiently not for any loue to be with christ. 〈◊〉 reliefe 〈◊〉 wicked get by putting hand in them selfs is no better nor if a man , ●o saue himselfe from water shold leape in the fire . paines of this life compared with paines of hell , are but like reeke going before the fire . he cannot remooue willingly and well out of the body , who finds not a hand behind him to put him out , and another before him to receiue him . soules of good men remouing out of the body dwelt with the lord. athanas. quest. 19. mourning therefore should not be made for them who are departed , but for our se●ues who r●main first because they were plèag●s of gods f●uour to vs. acts 8. a●●0 . next because the taking away of good men is a forerunner of euill dayes . esa. 57. the mourning to be made for them should be 〈◊〉 their death not after it is dauid did . ● sam. 12.16 . but we commonl● begin not ou● mourning , till the time of mourning ●e past . comfortable is it that our 〈◊〉 in heauen is called a dwelling : for it shewes 1. that we shall neuer remoue out of it . reuel . 3.12 . that we shall haue sufficient furniture of all good 〈◊〉 it . psal. 65.4 . reuel . 21 23. bern. vvhat can be lacking where god shall be an●ma animae , yea all things in all vnto vs. psal 36.78 apost●t man receiued to mercy and set in the pace 〈◊〉 w●ich apostat angels fell without rec●uery . iude 6. th●●●ole reasons which make the godly willing to remooue out of the body are taken vp in three . 1. the misery present . 2. the felicity to come . 3. ●he helpes for the iourney . shadowed in three the like , which made iacob willing to goe frō egypt to can●an . in this life is a feareful famine of all good . 〈◊〉 psa● . ● . and the best things which are here makes not their possessors batter . ber. but albeit good things were here , yet were they to be exchanged for better . how the soule is abused in the body . ambros. d● bono mortis . cap 3. the so●le hath her great●● 〈◊〉 ioy out of the body , while the body be glorified . athanas. cont. gent. in heauen is wealth and safetie of all good things . vvhat a blessed companie shall we be gathered vnto there . heb 12. 3. vve haue notable helps to carie vs forward in the iourney . 1. the oracle to warrant vs. luk● 17 2. the chariots of angels to conuey vs. 3. the holy spirit within vs to conduct vs. an exhortation to courage in death . col. 3 1. how wee should stan● ready to welcome it . luk. ●● . ●7 naturalists sometimes sh●w a courage in death , which is not christian confidence . ●●ither in ●●ing , nor suffering doth god looke to the shew , but to the power . the third ●ruit of godlines which ●he apostle gathers of his generall gr●und of comfort . the apostles holy ambition by 〈◊〉 he 〈…〉 with god. honour which comes by courting w●th men , is an eu●nishing shaddow . two questions to discouer t●●●anit● o●● man in his best estate . 1. vvhat hath he to ●●ke vp 〈◊〉 magni●●●ence whi●● hee ha●●●ot 〈…〉 the 〈◊〉 . 2. how long shall he ●tand in that state of honour . both the christian and the worldlings seekes life , riches , and honour . 〈◊〉 the 〈◊〉 followes ●●e shadow 〈◊〉 , the other the substance . chris●●t . in math. hom . 11. pro. ● . ambros. de fuga saeculi cap. 5. religion takes not away affections , but rectifies them . affec●●ons distempera● or diuerted from their right obiects breede vs trouble two 〈◊〉 requi sit● hold ●●fections moderate . iam. 3.7 the godly consecrate not their deathonely , but their life also to god all men faine 〈◊〉 death to seeke the lord. desiring in death the meanes of reconcilia●●●● which 〈◊〉 they 〈◊〉 . they 〈…〉 ●ui●l 〈◊〉 giue 〈◊〉 young yeers to satan & their old daies to the lord. such vnder go mala●hi● cursse 〈◊〉 . 〈…〉 1. and haue cause to feare this fearefull answere to be giue 〈◊〉 them 〈◊〉 death : iud. ●● . delay of repentance till old age is procured by satans 〈…〉 . protract of time makes diseases more incurable . miserable pharao delayed his deliu rance till the morro● . 〈◊〉 . 8.9 . more ●●rable they 〈◊〉 lay th●●●ceiuing the 〈◊〉 the 〈◊〉 to an other time . aug. ad frat . in eremo ser. 71. bodily ●uils we remedy w●thout any delay . but are not so wise as concerning our soules . ioh. 5. he that liues in hope of a lo●● li●e , sha●● liue 〈◊〉 care 〈◊〉 make 〈◊〉 good . all thin●es that a man hath , he would haue it good , on●y ●e makes ●is life euil . the late rep●ntance of men f●lls o●t often like th●t of esau. psal. ●● . 17 . after long wand●ring from god it is not easi● to return to him . in gods iudgeme●●●t fals osten out , that he who in life ▪ forgets god in death ●orgets h●m selfe . 〈…〉 who 〈◊〉 will not 〈◊〉 in 〈◊〉 cann●● 〈…〉 by satan snared to destruction . la dance machabre or death's duell. by w.c. colman, walter, d. 1645. 1632 approx. 114 kb of xml-encoded text transcribed from 46 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a19158 stc 5569 estc s108509 99844167 99844167 8956 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a19158) transcribed from: (early english books online ; image set 8956) images scanned from microfilm: (early english books, 1475-1640 ; 1168:06) la dance machabre or death's duell. by w.c. colman, walter, d. 1645. cecil, thomas, fl. 1630, engraver. [14], 68, [6] p. : ill. printed by william stansby, london : [1632?] w.c. = walter colman. in verse. the title page is engraved and signed: t. cecill. publication date conjectured by stc. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published 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for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng death -poetry. dance of death -early works to 1800. 2006-07 tcp assigned for keying and markup 2006-07 aptara keyed and coded from proquest page images 2007-10 elspeth healey sampled and proofread 2007-10 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the mind of the front. the globe terrestriall natures randeuouze heauens all life giuing power did first infuse by secondary causes since preseru'd , and multipli'd , by doubtfull fate prefer'd . time ripens , and time reapes , then sowes againe the plentie of her store-house to maintaine , which death deuoures , whom iustly we install lord paramount and supreme head of all that 's sublunarie , seruing but as fuell t' incense the rage of his victorious dueil . crown'd with a lawrell ( which t' auoid we labour ) marcheth in triumph ; call'd , * la dance machabre . la dance machabre or deaths duell by w. c. london printed by william stansby j. cecill sculps . a la royne . madame , la maiesté & la douceur le plus souuennt separeés comme le ciel l'est de la terre sont auec vn aduantage nompareil , si diuinement & inseparablement assemblées en vous , que pour le present estes la gloire d'angleterre , comme des vostre naissance vous estes la splendeur de la france ; quélles mont donne la hardiessed e m'adresser à vos piedes ausquels l'on vient de toutes partes aussy facilement qu'aux temples & aux autels : pour y faire des prieres , presenter , des offrandes & obtenir des faueurs . car ayant desir de mettre au iour ce petit escrit pour ayder aux hommes peruertis de cèst sicle corrompu , à retourner de l'insolence a la crainte du ciel & de la debanche à la raison par le sentiment de ce quilz doiuent estre & par la pensee de ce quilz ne sont pas , la malice leur ayant fermé les yeux de l'ame pour ne veior , & l'impieté bouché les oreilles pour n'entendre à bien faire , comme dit le roy prophete . ie ne debuois & ne pouucis l'offrir qu' a vostre maiesté , que si plusieurs blasment la temerité de mon entreprise , & condamnent l'orgueil de ma presomption ce sera trop madame pour leur fermes la bouche , & leur donner suiet de lire & pratiquer tout ce quilz doiuent , si v. m. approuue mon desseing , & sils'se souuiennent que si selon l'opinion de seneque le seul iugement d' auguste vault plus qne les dans de claudius , et vn seul aduis de socratte plus quaetoute la liberalitè d' alexandre , l'opprobation de v. auguste m. suffira pour effacer riout le default de mon euure & son regard benin luy donner a plus de lustre & de pouuoir que le foleil ne fait de chaleur & de lumiere à ceste fleur quice tourne deuers luy . ces honorables faueurs dont ie supplie tres humblement v. m. me fauoriser , m'obligeront , madame , à souhaiter la longueur de vos iours estre sans nombre , comme le sont vos vertus , vostre esleuation dans le ciel aussy haulte qu'est vostre exaltation dans le monde & à desirer l'honneur d'estre pour jamais . de v. m. madame le tres humble & tres obeissant seruiteur & subjet . colman . to the great empresse of our little world . madam , may i presume without offence vpon your highnesse fauour , to dispence with this my rude composure , what i haue i giue , and more ther 's no man euer gaue , being the first piece ventur'd on the stage since you were ours , to craue your patronage , you cannot with your honour choose but giue it harbour , and a libertie to liue for its owne merit ( rightly vnderstood ) let enuic censure whether it be good . what wants he that enioyeth all , the wise philosopher demands , then thus replies some one to tell him truth , which want i haue suppli'd , and humbly your free pardon craue . all men will flatter my vnpractiz'd youth in that hath ventur'd to shake hands with truth , which neuer shames the master . water these young plants in time they may grow goodly trees . liue long the glorie of your royall stem , heau'n crowne with an immortall diadem . your highnesse most humble seruant and subiect , w. colman . the authour to his booke . grosse food best suits with vulgar appetites , on choicest morsels few place their delights . lasciuious pamphlets euermore take best when poems of deuotion few disgest . brought'st thou some light-heeld passage on the stage , or planet stricken louer in a rage , then would the ladies hug thee old and yong make thee their morning prayer and euen-song , take thee to bed at night , and in the morne repeate againe , the better to enforme their memories , at eu'ry fripping feast thou should'st be sure to be a gratefull guest . didd'st thou discouer stratagems of state how this fell in the nicke and that too late then might'st thou goe with confidence to court and be applauded there for doing hurt , so for the rest , but thou shalt welcome be only to men in want and miserie with such perhaps thou maist some houres beguile and from amidst their sorrowes force a smile : or in some hermits melancholy cell reside awhile . some few there are that dwell amongst the monster multitude of men will freely entertaine thee now and then , the rest as old deuotion out of date will cast thee off , and bid thee hold thy prate . if any doe expect strong lines , behold to tell them these sufficient are to hold them tugging . fairely read with that intent which they abroad into the world are sent . though not perform'd with that poeticke fire the nicenesse of our present times inspire . he spoyles the operation of a pill conformeth it vnto the patients will. each giddie braine i doe not seeke to please , but first find out then cure the foule disease of wilfull ignorance protracting time vntill the dolefull signalls fatall chime . so i commit thee to th' vncertaine fate of censure , may perhaps proue fortunate . w. c to his deare friend the author vpon his well fought duell . if from th' aboundance of the heart we speake , none can be so maliciously weake to thinke thee other then thou seem'st to be iu this ; th'interiour character of thee . enuie may spit her venome , critickes ieere but thou art plac'd vpon a rocke so neere to heauen , their malice cannot climbe so high but backwards fall vpon themselues , and die . iohn peashall . to his deare friend the author . haue you not heard the melancholly note the rauen sends from her propheticke throte , the lich-owles screcke , the dreadfull thunder rore the martiall drum , men wallowing in their gore a mid-night passing bell or belmans song , the raging lionesse for her lost yong , so sound thy sacred sonets in our eares stirring vs vp with musique to our feares . e. h. to my friend the author and his booke . if the grand rabbies of our moderne times shall squeese out of thee some poore veniall crimes for which thou shalt be solemnly conuented ( as was thy master ) be not discontented since both of you are cannon proofe , care not for baily , button , not their musket shot . authoritie that 's craz'd , is still most briefe and hangs a true man where there wants a thiefe . no foole , the prouerbe saith , vnto the oldest and euermore blind bayard is the boldest . thomas veridicus . to the author vpon his poem . vvhile other muses wanton poems sing , thy pen being taken from a cherubs wing teacheth the way to blisse , where they and we meet in a quire , to adore eternitie death must begin our triumph , and the dust that hangs vpon our fleshie garment must be first brush'd of , the vanities of life riches and pleasures , that but sweeten strife and to the eye of sense makes death appeare deform'd , by thy diuiner raptures here are quite destroide , the rugged path made eauen and men acknowledge thee the way to heauen . iames sherlie . to my worthiest friend master w. c. on his booke , la dance machabre . friend , thou do'st ill to ranke me in this place , though i shall honor thee in my disgrace . for as choice dainties , after grosser food , taste better farre , then other wayes they would : so men by reading this harsh verse of mine , shall rellish better these sweet straines of thine . what boot these lines alasse ? when euery one may read they prayses written in thine owne . such needlesse things may make weake people deeme , thy booke wants sureties to beget esteeme . here hath thy sad muse , like a dying swan , sung a sweet storie , of the death of man. o , may shee liue , that glad-deceiued we , may heare her often sing such melodie . iohn crompton . sum quod 〈◊〉 fui quodes behould fonde man j am what thou shallt be and as thou art soe was jonee like thee . death's duell . mors omnibus communis . we must all die . 1 olympick odes soft layes fond louers breath , domestick iarres , nor forrein broiles i bring : nor crown'd lyaeus with a frantique wreath , twixt life and death the fatall warre i sing : which whil●t i but recite , me thinkes from all at euery accent should a salt teare fall . 2 assist yee heau'nly powers , no other muse i inuocate , cast downe propitious eyes , my humble genius with such fire infuse our words may fall like lightning from the skyes striking th' amazed mortals with such terrour they may not loue , but liue to see , their errour . 3 stay , not too fast least thou impose an end to what we briefly haue discours'd vpon before thou truly know what we intend , too hasty feeding hurts digestion , read note , if not to profit , what 's compriz'd herein , is meerly but cpitomiz'd ▪ 4 we highly prize this noble friend , and that , this boone companion , and that parasite whose smooth tongu'd language euer leuels at those things which doe administer delight : but in conclusion , death 's our truest friend , tels vs what we must trust to in the end . 5 tels vs , that we are mortall , that we know our last nights habitation , not the next ; that humane pleasures like sweet roses grow amidst a thousand miseries perplext . since ioy and griefe inseperably goe nor can we reape our pleasures without woe . 6 the twins of fortune , at one instant borne both male and female , birth-rites due to neither , like turtle-doues they re-salute each morne , wander all day , and lodge at night together . all ages , all conditions , all estates know this , discouer'd in their seuerall fates . 7 the strongest fort besieg'd with powerfull foes till victuals and munition waxeth scant may for a time subsist , but in the close must of necessity submit to want : so youth and nature bare vp stiffe while , but in the end , death giues them ●●…th the foile . 8 the life of man is tripertite , the first of nature , which is lyable to death , the second , after which all good men thirst , of same , commencing with our vtmost breath , the last eternall , consummates our bliffe , whither for death there no admittance is . 9 blest heau'ns defend me , the worlds maior part reflect not on whose arrant they are sent , the stage scarce enterd , they forget their part , turne dayes to nights , and nights to dayes ill spent : such liberty vnto our selves we giue , till death , we know not truly how to liue . 10 the thiefe reflects not what it is to steale before he sees the gallowes , not the maid ( vntill her belly doe the fact reueale ) a th'stolne imbraces of her loues dismaid , the prodigall reflecteth not vpon a plentifull estate , till he haue none . 11 consider wisely what thou hast to doe in this vaine world with serious meditation , how short the time , what 's likely to ensue , and frustrate not the end of thy creation since here is nought whereon thou canst relie but to be borne , to labour , and to die : 12 what though thou do'st enioy a greater measure of temporall felicitie then those that liue reclus'd , for eu'ry dram of pleasure expect a world of happinesse to lose . there 's but one heau'n , then thinke not to reioyce both here and hence , thou must not haue it twice . 13 vnthrifty youth time prodigally spends , that flyes away with vndilcouer'd hast , mocking our hopes , still future ioyes pretends , takes small content in recreations past . imagination sets our thoughts on fire , and what we cannot haue we most desire . 14 so little children wish would we were men freed from the fetters of our pupill age ; growne old , they couet to be young againe , pretending in their wayes to be more sage and circumspect , what is not we thinke best , and others in their meaner fortunes blest . 15 the carefull pilot wafting from the shoare his ful-f●a●…ght vessell , sitteth at the sterne iudiciously to guide what goes before , and from the hoary-headed pole doth learne which way to steere and furrow vp the ocean with a secure , though vnsteady motion . 16 the world 's the sea , and we the vessels are , consideration , stearesman , and pale death the sterne , in which we haue an equall share . swift-footed time still towards vs beckeneth dappled with age , which careles youth doth know , yet all too late beleeues it to be so . 17 but so it is , what ere we doe pretend and fondly flatter our imagination , being as neere vnto our iourneyes end ( for ought we know ) as aged declination ; experience tels vs ; whence we may presage , no certainty in youth , nor hope in age . 18 the one may liue , the other cannot long , a possibility on which we build our certaine ruine , and receiue a wrong that 's irrecouerable , if we yeild vnto such reasons nature will produce , in her desires euermore pro use . 19 he , whose pulse beats the strongest , hath no more assurance of his life , then he that lies vpon his death-bed , and perhaps , before his deare companion whom he mournes for , dyes . the neere ally'd , whose care the sicke attends ouid. sicken themselues , and die before their friends . 20 the priest doth offer holy sacrifice vpon the alter for departing soules liue to be present at his obsequies and heare the sextons death-bell when it toules : so the physitian while he physicke giues t'another , dies himselfe , his patient liues . 21 the forward heire , who thinkes that life too long by which he liues , desirous to see his father canoniz'd whilst he is young , and not goe limping to immortalitie , leaues him oft-times , although decrepit , ill , to be the ouer-seer of his will. 22 for honour this , for office that man waites , a third gapes for a new bought benefice , meane while death with ineuitable baites cancels their hopes , the priest the clarke suruiues , and many a time and oft when he is dead , feeds on the goose that graseth ore his head . 23 poore wretched man , why dost thou captiuate thy knowledge , and betray it to mischance , striuing to hide thy miserable fate , which thou maist call thine owne inheritance ; naked thou wast deliuerd from the wombe , and naked shalt returne vnto the tombe ; 24 how soone thou know'st not , for thou art but here tenant at will , although for terme of life , nor will thy land-lord giue a parting yeare , nor be kept out by lawes contentious strife , what euidence soeuer thou produce , or long prescriptions fraudulent abuse . 25 why then doe thy vaine thoughts reflect so much on glow-wormes that haue neither warmth nor light , earth has no reall happinesse , and such as carelesse of their soule , thinke no delight but what these bodies taste , time and their griefe will furnish with repentance , not reliefe . 26 who was thy father ? filth and rottennesse , the wormes thy brethren and thy sisters are , so holy iob doth thy descent expresse , thy life a vale of euer-feeding care , a sommers bird , a fading flower of may , tomorrow dead that flourisheth to day . 27 th' vncertaine , certaine houre of our death , the table-booke of humane misery , tels vs mortalitie is but a breath shut in or out by casuality early , or late , by day , or night , abroad , at home , or wheresoe're we make aboad . 28 thinke how a tyle-sheard passing on thy way by accident fals downe and strikes thee dead and that ere long thou mayst be wrapt in clay who euen now enioy'st thy downy bed , he that to such fraile euidence doth trust doth carue the water , and ingraues in dust . 29 what though thy house be sumptuous , and thy fare , thy wife both vertuous , beautifull , and wise , thy children hopefull and obedient are , thy seruants most obsequious in their guise , thy coffers full , thy lordships round about thee . yet thou must goe and they must stay without thee . 30 and these vpon thy death-bed shall appeare like to so many glorious miseries , or like an office thou didst lately beare transferr'd t'another man before thine eyes : for certaine t is what chiefly doth content thee , in that sad houre to leaue shall most torment thee . 31 then the deboist disorders of thy youth th' vniust detayning of anothers right supported more by strong hand then by truth , as done but yesterday , before thy sight in hideous formes appeare , which being well thou hadst no time to thinke on , there 's thy hell . 32 much like a pamper'd iade grow'n-belly-proud flings vp his heeles , and his owne master strikes , contemnes his poore companions who allow'd no more then what they dearely earne , dislikes their milde condition , and through wantounesse feeds on the best of their deare purchas'd gresse ; 33 aspiring thoughts aboue our fortunes soare , and true content , mans chiefest happinesse , by emulation is shut out of doare , valuing our wants by other mens excesse we glance at those in worth and wealth out goe vs , regarding not how many walke below vs. 34 disturbe not thine owne quiet with a thought of what thou wast , or what thou mightst haue bin , aduancement comes neglected and not sought , as monkayes with the chaines they are tide in . play with the common corrasiues of fate . which as they had beginnings haue their date . 35 for iust heau'n guilty of no ill at all , from the beginning hath contriu'd it so that in all ages some shall rise , some fall , the goods of fortune wander to and fro : from man to man , and as the poet sings kings come from beggars , beggars come frō kings . 36 t is strange to see how men from time to time flatter themselues with presupposed ioyes not growing in this sublunary clime , and feed on hopes , enioy'd , appeare but toyes , so that in fine we spend out time in wishing ; though we haue all , yet something still is missing , 37 which shewes , th' immortall soule of man , confin'de within this mortall prison takes no rest , nor true content in any thing can find till it ascend , for euer to be blest aboue the reach of any humane thought , within our muddy apprehensions wrought . 38 all arts may hither come againe to schoole , and find new matter to insist vpon : grammarians here find out a generall rule that will admit of no exception , then whisper in their eares , we all must die and tell them that their maxime's a lie . 39 here the logician may with ease conclude a syllogisme most methodicall without distinction figure , forme , or moode , all humane arguments sophisticall , death will not dally , nor admit dispute be thou ne're so ingenious and acute . 40 th' arithmetician that can rectifie by daily vse and rules infallible his fractions , adde , substract , or multiply , to number his owne minutes is not able . though the musitian daily in tune set his instrument , he cannot passe this fret . 41 th' astrologer that daily notice takes what planets raigne , what staries predominate , whence he vncertaine demonstrations makes , and doth our future fortunes calculate , no further can transcend , but leaues vs here , life leades the vantgard , death brings vp the reare . 42 the graue philosopher that can diuine and pry into th'obstrusest mysteries hangs vs his trophies here , and doth resigne his knowledge choakt with foule absurdities , surceasing farther of his skill to boast , concludeth here , that all his labour 's lost . 43 the industrious herald that wracks pedigrees vpon the tenter-hookes , whereby to show th' antiquity of names and families , death interrupts , and can no further goe , he only hath the priuiledge to tell vs , what men were , who liu'd , and who dy'd , well . 44 here the physician with his pils and potions astonisht stands confounded in his art. the surgeon doth his cataplasmes and lotions apply , no succour or reliefe impart . whatsoeuer hath beginning here , must end , or first or last , not can it selfe defend . 45 no priuiledge hath honour , parentage , the wise , and foolish perish both together , old men , and infants , carelesse middle-age , draw cuts by turnes indifferent to either , rich men , and poore , magnanimous , and cowards , play all mum-chance , all 's but a game at hazards . 46 no friend at court , no quillet in the law , no golden bride , the life of eloquence , can keepe his common enemy in awe , no armed guard to stand in thy defence , no supersedeas from a higher court can pleasure thee , or doe the plaintiffe hurt . 47 no widdowes teares , no wronged orphans cryes , no protestations , vowes , nor promises , no altars smoking with burnt sacrifice this al-commanding power can appease . the fatall sisters hauing spun their thred make holy-day , and thou art left for dead . 48 behold thy friends about thee , who inform'd by thy physician that thou canst not liue , study their ends , teares flow as if they mourn'd , corrupting him with promises , to giue largely that shall thy fatall pen-man bee , each for himselfe laborious , none for thee . 49 nor thy poore soule now totally contain'd in some small corner of a panting heart , with death thy other members being maym'd acting on this worlds theater that part , to which some sooner then their fellowes come , calde exit , such a one whose part is done . 50 which sometimes lights on a relìgious king or bloudy tyrant , politician , foole , rich cormorant , or hungar-starued thing , or on some iulius caesar borne to rule ; though each a part his seuerall part doth play , in fine , they all goe off the stage one way . 51 a great commander hauing in the field , a hundred thousand men their force to try such as the world their betters could not yeild , viewing hìs armie , wept ; demanded why ? to thinke ( said he ) within one hundred yeare not one of these shall to the world appeare . 52 doe but consider , be thou ne're so yong , how many deare companions thou hast lost , by course of nature might haue liu'd as long , to enioy the wanton pleasures which thou do'st , only that death in curtesie hath lent thee some vncertaine minutes to repent . 53 repriu'd by heau'ns most boundlesse clemencie , who like a too indulgent parent striues to reconcile vs with that vchemencie , by miracle doth oft preserue our liues ; of which most fearefull presidents we haue , yet no impression in our hearts ingraue . 54 you in whose hearts the seed of wickednesse , whence budded forth mans misery is sow'n , prizing your selues and your owne worthinesse at higher rates then may be call'd your owne , as if on earth you would be deifide , the wormes shall one day triumph ore your pride . 55 you mam mon-mongers , horders vp of wealth , slaues to your owne , rich only in conceit whose hungry bellies vnto all your wealth was ne're beholding for a good meales meate , whose death giues life to others , likewise you must pay the wormes what to yourselues were due . 56 luxurious wanton delicacies minion , who pampers nature meerly , to destroy her , yeelding thy selfe a slaue vnto opinion , thinking thou most , when thou dost least , enioy her : these are the barber-surgeons , whose long traines shall one day scow'r thy infectious raines . 57 you the vnworthy burthens of the earth pine and consume away , yet are not old making of christain charity a dearth , laugh only when you some sad sight behold ; the wormes shall sucke the rancor from your harts , with which you poyson your malitious darts . 48 you gormandizers placing your delights in choisest morsels euermore to please your cloy'd vnsatisfied appetites , nurse vp your selues in idlenesse and ease : the silly wormes reioyce to see you eate on deare bought dainties to procure them meate . 49 you sencelesse hot-spurres on each slight occasion banish discretion in your frantique fits into all mischiefe making an inuasion , wise in the iudgements of your after-wits alas how little will those silly things value your terrifying threatnings . 60 you mothes in nature , caterpillers , men only in name and forme , like fruitlesse plants , who liue but ( as it were ) to say amen to others labours which supply your wants equally grosse in body and in spirit which one day these poore vermin must inher it . 61 what shall i say of the worlds wealthy minions their vncouch'd thoughts and all admired glory rais'd aboue all meus or their owne opinions , rotten in dust , forgotten is their story , vnlesse perhaps what here so glittering shin'de went out in snuffe , and left ill sent behinde . 62 whither are those bewitching beauties fled subduing them , that all the world beside could neuer vanquish , are they not all dead ? nipt in the blossome of intising pride , or else grow'n old , like fruit vntimely gotten their out-side wither'd , and their in-side rotten . 63 produce but one victorious potentate commanding all , liu'd vncontroul'd of any that hath not paid his fealty to fate , on whom the fates depended of so many ; the sunne that shines most glorious hath its set , so deaths th' omega of our alphabet . 64 the graue philosophers comming to view the sumptuous shrine of alexander made of massie gold , did thus begin to rue mans miserie , and to each other said , he that of gold possest so great a measure is now of gold become the loathsome treasure . 65 to whosc aspiring thoughts , yet all in vaine , the spatious world presented was , loe now foure foot of earth doth quietly restraine , to whom so many ftubborne necks did bow . he that so many but last night could free from death , now cannot helpe himselfe , you see . 66 fear'd yesterday of all and honored , the earth he did oppresse now presseth him , contemn'd , neglected , and vnreuerenced , none feares his frownes , nor seeks his grace to win , greater then any but last night , now lies nor lou'd of friends , nor fear'd of enemies . 67 o greatnesse in whose all-commanding pow're mercie aud iustice are established , conn well this lesson , thinke vpon that houre in which you must your selues be summoned , death fear'd no colours , for it all commands both crowned heads , and scepter-bearing hands . 68 who lends mine eyes a fountaine of fresh teares , to re-deplore mans miserable birth , the lamentable spending of his yeares , his sad returne vnto our mother earth , whence ; what he is , and whither he must goe , and how men liue as if they did not know . 69 't would soile my paper worse then doth the inke with which i write , exactly to expresse what eu'ry wise iudicious man may thinke of his owne base and selfe vnworthinesse from the first act of generation , farre morelothsome in corruption then beasts are . 70 which heauens all fore-seeing power would haue contriued so to curbe and keepe in awe our haughtie proud rebellious flesh , to saue th' immortall soule , which otherwise no law could subiugate , since as we are , o wonder , nor lawes of god , nor man , can keepe vs vnder . 71 trees , herbes , flow'rs , plauts , produce sweet nourishments both toour taste delightfull and the smell . man , nitts , lice , spittle , stinking excrements ; nay , more then that the very beasts excell mans temperature , refusing oft to doe those things which we inforce our selues vnto . 72 if such the first fruits which our spring-tide yeelds in th' height , heat , vigor , sun-shine of our dayes when youth proclaimes its glory in the fields crowning our temples with victorious bayes , what lothsome poysonous , and vnfauorie iuice will bruised autumnc from the presse produce . 73 when crutched age wrapt in her carefull chaire crow'n white with yeares not innocencie , blames disordered youth , whose liu'ry it doth weare , regardlesse truth to heedlesse youth proclaimes belch't forth in tedious and distastfull stories in th' deare bought purchase of her knowledge glories . 74 becomne the certaine almanacke of times vncertaine motion future qualities whose parched sinewes quauering doth chime all in to their owne funerall obsequies : and being dead with base corruption swels , senting farre worse then any dunghill smels . 75 when thy best season'd thoughts seeme to afford thee most content : forgetfull what is past , or yet to come , aske them but in a word what it shall be , they ' i think vpon at last ? without all question they will answere thee we shall repeut our present vanitic . 76 or when thy tongue the hearts interpreter strikes vp a false alarum , rauishing thy sences like a wanton orator with scurrilous impollisht warbling , thinke but on death and it will soone confute thy strongest arguments and strike thee mute . 77 or when thine eyes immodestly shall gaze on fading beauties curiositie which either age , or accident may raze , and make more vgly then deformitie ; thinke how that beautie vnderneath doth weare deaths pale-fac'd liucery , which all mortals feare . 78 and she that takes her false intelligence from the deceitfull index of a glasse glad to be cozen'd in her owne defence bid her reflect what euen now she was before that nature was abus'd by art , helps not when death shall come to play his part . 79 't is not a borrowed looke or wanton glance of an alluring eye that can diuert th' ineuitable fury of his lance nor all thy courtly conges though thou wert equallin beautie , breeding , and the rest of womanish additions with the best . 80 and thou fond louer looke into the graue of thy dead mistris , and her lost condition , behold the saintly beauty lately gaue such motiues of respect and adoration to thy inflamed thoughts , which did deuise to deifie't , thy selfe the sacrifice . 81 calling her eyes the worlds all glorious lights the splendor of whose goddesse-like complexion gaue light sufficient to the darkest night vowing thy selfe a slaue to her affection , praiting the loucly tresses of her haires inchanted threds of gold , delightfull snares . 82 which held thee captiue , in which bondage thou inioy'dst most freedome , as thy selfe wast wont with fearefull protestations to vow , casting each night a most exact account of her new purchast fauours , now intomb'd lies putrifide , to loath fomnesse consum'd . 83 behold her hands vnto thy hands adioyn'd whose wanton fingers pretily did weaue themselues with mutuall amitie conioyn'd within thy fingers , whose moist palmes did leaue in thine the witnesse of vnbridled lust , are now consum'd to nothing , or to dust . 84 doc but imagine that she were expos'd set out withall the ornaments of art for thee to sport thy selfe withall , inclos'd within thine armes to act a louers part , which so delightfull was but euen now sealing each wanton promise with a vow . 85 no sighes would from fond ielousie arise within thy breast , for feare of her displeasure no obseruations how she cast her eyes on thy corriuall , or in what a measure she intertain'd his loue , but couldst betide , him to repose in quiet by her side . 86 no wanton poems in her praise are penn'd , no fauours worne , no drinking of her health , no challenges her honour to defend , nor yet nocturnall visits made by stealth , no scruants brib'd , fond parents to deceiue , but free accesse without demanding leaue . 87 where the earths common wealths men , each poore worme into her priuate bed-chamber repaires and rudely rifles her religious vrne , makes no distinction twixt those precious wares so highly priz'd but euen now , and those which nature doth of courser stuffe compose . 88 or when thy lips , hands , feet shall dare to touch forbidden fruit , or tread vnhallowed patl●●… or pallet is delighted ouermuch , or limbes , with curious dishes , wanton bathes , which for the present so thy fancie please , in thy dull graue thou shalt find none of these . 89 thinke when thy squemish smell not satisfi'd with such as nature freely doth produce takes it in snuffe , if that it be not cloy'd with forc'd perfumes , vnnaturall stil'd iuice whose stinking carcasse dead a day or two , one hardly can approch within the view . 90 no maruell then though artificiall care to natures imperfections we giue , since to our selues our selues more lothsome are then any other creature that doth liue which if we want with speed we buried are left our corruption should infect the aire . 91 why are we then so curiously cloth'd with borrowed beauties , perriwiggs , perfumes , deceitfull dressings , that shall soone be loath'd , eu'n of our selues , disrob'd of others plumes , put by the vaile which modestly doth hide immodestnature , and behold thy pride . 92 that body which was lately entertain'd with all varietie of daintie meate , soft pillowes , beds of downe , so richly chain'd , wrapt warme from cold , laid open in the heate , on which the winds were scarce allow'd to blow , of all the world neglected , lies fullow . 93 within the limits of a winding sheet confin'd , both breathlesse , and disrob'd of all those flattring ornaments from head to feet if one lament , ten glory in thy fall , who by thy long life haue beene much perplext , although perhaps their owne turne shall be next . 94 but yet to die were nothing , if we could our fowle misdeeds and sinfull acts intreate to stay behind vs , then no doubt we should speed well enough , but o alas they threate our euerlasting ruine , and will cry to heau'n for veng'ance , when we come to die . 95 then drunkennesse will seeme a mortall sinne which passeth now but for good fellowship ; and lechery be solemnly brought in as matter of damnation , which doth slip when we are well , but for a trick of youth : till death we neuer truly know the truth . 96 detraction then , that white-fac'd deuill , sent from hell , attired in a saint-like weed pretending good , more cunningly to vent her malice , and for eu'ry graine of seed whole measures sowes of cockell , will ( i feare ) like leprosie vpon thy soule appeare . 97 which passeth now for table-talke , and serues them for discourse , else knew not what to say to picke a thanke , and happily deserues an inuitation the next holi-day from those that listen after nouelties and seldome but take vp with forged lies . 98 so easie of beliefe we are in things tend to another mans disparagement , but he that any well-deseruing brings in question , if he gaine tacit assent , t is all that he must looke for , as afraid by others worths , our wants should be betraid . 99 the violating of a fathers will , or trust repos'd in one friend by another , dam'd vsury now held a veniall ill , hypocrisie that doth all mischiefe smother , as black as hell will in thy sight appeare , and with remorse thy very heart-strings teare . 100 each triuiall transgression then will seeme a capitall offence , nor shall we be backward to craue their pardon we esteeme our chiefest enemies , in all things free both to knowledge and remunerate all iniuries , our tender conscience grate . 101 o could our liuing actions correspond but with our dying thoughts , how seldome then should we transgresse , or violate the bond which god and nature hath impos'd on men but o our resolutions then too strong when we are well seldome continue long . 102 much like a fellon that 's condemn'd to dye , for misdemeanour sues for a repriue an humble knee and pitty mouing eye , with heau'd vp hands ( each to excell doth striue ) plead for their lord , with whom they stand or fall , who being inlarg'd proues often worst of all . 103 what casar is it when he comes to lie vpon his death-bed , ready for the graue but he could wish that he had liu'd to die a holy hermit in some hollow caue , and spent those houres in pious meditations were cast away in fruitlesse recreations . 104 what ioyes vs most and giueth bese content wealth , honour , beautie , valour , soueraigntie , when death approcheth , doth vs most tormen and trench vpon our present miserie : by how much we enioy whil'st that we liue , the greater is th' account we haue to giue . 105 it is not all thy gold can purchase then a minutes respite to repent , nor all the drugs phisitions minister to men , who doe themselues the helps of nature call can spin out time ( so preualent is death ) to giue thee leaue to breath another breath . 106 the mightie monarch of the world , whose power no humane force can limit , here erects his ne plus vltra : looke he ne're so sower , grim death feares not his frowes not force respects , inexorable strikes him to the heart , kils him stone dead before he feeles in smart . 107 th' ambitious statesman with his working braine , th' officious courtier , with forc'd complement , the grand madam with all her buxome traine th' ingenious sycophant , the male-content to plot , collogue , sport , gibe , repine , desist at death sad summons with a head i wist . 108 when all thy limmes are wrackt with dying paine , with cold dead sweat all couerde ouer , thinke what thornie thoughts will then distract thy braine , how many cups of sorrow thou wilt drinke , and sad repentance , when thou shalt behold , thy sinnes as in a catalogue inrold . 109 what then will pleasure and commodities of this vaine world auaile thee , princes fauours , victorious conquests ? ' gainst thine enemies , in office great , and by thy owne endeuours thy children , kinsfolkes in abundance left , when thou poore soule shalt be of all bereft . 110 imagine thou wast euen now to die ( for so thou art for ought that thou canst tell ) and then examine whether nothing lie heauy vpon thy guiltie conscience well from all impartialitie be free , then thinke each bell that toles , toles out for thee . 111 vse but the selfe-same diligence thou wouldst in case thy body were infirme and ill for thy soules health ( as reason good thou shouldst ) or for thy friends , how many are there will ride day and night nay venter their owne liues to saue a friends when for the soule none striues ? 112 doth but a finger ake , much more the head or stomacke be distemperd straight we runne to a phisition and recouered what diligence those meates and drinkes to shunne procuring such infirmitie we vse but proferd phisick for our soules refuse . 113 neglect th' anointed of our lord , nay spit the venome of our malice in the face of church authoritie and slander it to make our owne disorders no disgrace , and ioy to spie a fault where there is none in one of them , to mitigate our owne . 114 we thinke all cost too little we bestow vpon our selues , the greatest enemy we haue , to hasten our owne ouerthrow but poore halfe staruen mendicants deny a slenderalmes , or if some few we giue , thinke it sufficient how so ere we liue . 115 a certaine good religious prince being aske , by one of his ( a carelesse courtier ) why from his delights , he so himselfe had taste and did not spend his dayes in iollitie as others did ? to whom he little said , but by example thus his answers made . 116 first placing him vpon a rotten chaire hung vp in cords , and vnderneath a fire , ouer his head a naked sword , a haire , supporting it , then said learne to aspire , and shew a cheerefull countenance , and be merry thy selfe as thou inuitest me . 117 who thus replyde , my lord can i reioyce , seeing the fatall period of my life present with such varietie and choice of casualties , on euery side me rife , a rotten seat , a fire vnderneath , a naked sword , all threatning present death . 118 such is my case answer'd the prince to him , my bodie weake , and doth each moment waste , hell vnderneath the recompence of sinne , the sword of iustice ouer me is plac't , these are the motiues why i doe retire , death , iudgement , heauen and hels eternall fire . 119 o foolish man that neuer wilt impose an end vnto thy follies , yet canst say vnto thy selfe in priuate only those shall smile in death who neuer ran that way ; then wrong not so thy iudgement as to doe what thine owne conscience pleads thee guilty to . 120 but some the better to aduance their folly , discourse of death , and they reply , you le put me straight into a fit of melancholy , flinging away in anger , or else shut their eares , and wish you alter your discourse , or basely iest you out on 't , which is worse . 121 others not only grumble when they heare of death , but if you chance to bring their age in question ( though perhaps they be not neere gray haires ) will enter strait into a rage challenge your breeding , nothing else disgest but their owne commendations , merit least . 122 these are the carelesse crew of libertines spending their dayes in sensualitie , hauing no other end in their designes , of whom thus holy iob doth prophesie . amidst their pleasures and delights they dwell , and in a moment are thrust downe to hell . 123 o fearefull sentence , able to awake a sinne sicke soule though nere so fast asleepe , cause the religious anchoret to quake , and euery minute his pale visage steepe with brinish teares , sinne only life and death are separated with a little breath . 124 authore incognito . threescore and ten the life and age of man in holy dauids eye was but a span . and halfe that time is lost and spent in sleepe , so only thirty fiue for vse we keepe . our dayes of youth must be abated all , childhood and youth wise salomon doth call but vanitie , for vanitie he sayes , is what befals vs in our childish dayes . our dayes of age we take no pleasure in , and those of sorrow wish had neuer bin . so age deducted , youth and sleepe and sorrow , only one span is all the life we borrow . 125 what can the world aduance vs , though we should be numberd amongst those cald fortunate , we are but cast within the finer mould , and made more brickell , greatnesse of estate doth but augment our cares , preferment winne of popular applause , which nurtures sinne . 126 and puffes thee vp like to a windie bladder tost in the ayrie element of fame , so by degrees thou climst the fatall ladder making thy fall the greater and thy shame . o feele thy pulse , the horologue of time which doth each minute more or lesse very fine . 127 industrious nature hath not beene so free in her indowments thou shouldst be so proud , allotting euery liuing thing but thee , wherewith they may defend themselues , and shrowd their nakednesse ; man only left to reason , which once infringde he 's guilty of high treason . 128 when hellish thoughts thy easie yeelding will transport , for profit or for pleasures sake , without reflection be it good or ill , iust , or vniust , that thou dost vndertake , reflect vpon the comfort thou shalt haue of th' one , or th' other , in thy ioylesse graue . 129 thinke but how many houres thou hast spent in furbushing a painted peece of clay when few or none were to deuotion lent . and what small comfort it will be that day : thy guiltie soule her fatall doome to heare , before the iudge of iudges shall appeare . 130 but that which doth deceiue vs chiefly is vaine hope of a long life , deferring still from time to time ( nor thinke we doe amisse ) consideration of our death , vntill old age but he that is not apt to day , tomorrow will be lesse , more apt to stray . 131 besides no humane diligence can steere a course so euen through the rugged seas of this tempessuous ocean , be we neere so vigilant , but whilst we studie these , now those disasters ( boding death ) to shun , vnto our graues with greater speed we run . 132 for feare of some contagious pestilence , we flie from this place , and relinquish that , no harbor yeilds a secure residence , that is not subiect to be leueld at by millions of mischances , though we flie from th' articke , to th' antarticke , we must die . 133 some scarce on this , on that more freely feed , for each man 's held to be his owne physition , and all is but to die with greater heed , things oft repeated makes the deep'st impression . so death 's to him most terrible of all taketh most paines t'anticipate his fall . 134 the painfull ploughman laboureth to eat , and doth esteeme his physick best of all , then eats to labour till he drop with sweat , without obseruing any principall of gallen , or hipocrates , whom hee values no more then his old axeltres . 135 but cryes rise early , goe to bed betimes , feed hard , and hardly , labour for disgestion , and hath no leasure to be bad , all crimes includes in warre , dearth , famine and oppression , thinketh who scapes them , and obserues the rest , may write a hundred ere he die at least . 136 but what auailes such dull securitie wherein he liues , or rather dreames away irreuocable time , when as wee see him dead and buried ere his grasse be hay , before the graine which his owne hands had sowne be fully ripe , and is by others mowne . 137 when thy bewitching bed inuites sweet rest , after the toylesome trauels of the day , 't is but an embleme of thy graue , exprest in finer colours , and more rich aray , by the soft pillow swelling on each side , thy drowsie head , a greene turfe specifide . 138 the silken vailes which seeme to banish light doe represent thy herse , their rings the bels , which drawne stand for thy passing peale that night , the couerlite which round about thee swels , thy rising graue resembles which ore growne with grasse , searce by thy dearest friends is knowne . 139 and if perchance a bed-fellow thou haue according to thy hearts desire chosen , what is it , but two bodies in one graue , repleate with heate : the other cold and frozen : so farre we are mistaken whilst the sunnes beames scorch ; but marke not how the shadowe runnes . 140 for one of these remou'd perhaps within a moneth or two another doth possesse the place scarce cold ( as no such thing had bin forgot ) enioying all that happinesse thou for a time call'dst thine ; but now interr'd into thy place another is preferr'd . 141 besides the certaine period of mans life by course of nature incident to all , how many fearefull , accidents more rise then all diseases set together , call vs hence at vnawares , whilst that we be in th'hight of glorie and prosperitie . 142 obserue the common currents of the time , enquire what newes ( which nature doth desire ) and thou shalt heare of some one in the prime of youth and nature murder'd , or by fire , or water , ended , his vntimely race the worlds no mausion but a baiting place . 143 great iulius caesar in the capitall when he had conquer'd all the world was slaine , who came more like a god vnto his fall ( so did proud rome her victor intertaine ) then a poore mortall , to breath forth his life by the fell passage of a fatall knife . 144 so did braue frances henry third , and fourth , ( nor let vs name the last without a teare ) in whose true noble breast was lodg'd all worth that from a prince might challenge loue , or feare , whose towring thoughts to such things did aspire , he may be said a man compos'd of fire . 145 but why should we the limits of our owne vnhappy iland violate , to find examples , as if we had none at whom , our second edward , richard , call to minde : nor let vs leaue a buckingham forgotten ; whose marrow boyling bones are hardly rotten . 146 to you foundmen these lines i dedicate who feare to die , whose moderne pastimes sway your giddie thoughts , t' vnfold the booke of fate and view what we were once and what to day , and what we shall be , how things ebbe and flow through obuious paths vnfit for vs to know . 147 beleeue and loue , admire and adore , more knowledge by an humble resignation we purchase then by often turning ore , th' inscrutable designes of our creation . what by experience we may daily learne sufficient is mans frailtie to discerne . ouidij lib. 15. most exquisitely englished by master george sandys . 148 doth not the image of our age appeare , in the successiue quarters of the yeare . the spring-tide tender , sucking infancie resembling , then the iucefull blade sprouts high , though tender weake , hope to the ploughman yeelds , all things then flourish ; flowers the gaudie fields with colours paint , no vertue yet in leaues , then following summer greater strength receiues a lusty youth , no age more strength acquires , more fruitfull or more burning in desires . mature autumne heate of youth alaid . the sober meane , twixt youth and age more staid , and temperate in sommers waine repaires his reuerent temples , sprinkled with gray haires . then comes old winter void of all delight with trembling steps , his head , or bald , or white , so change our bodies without rest or stay , what we were yesterday , not what to day shall be tomorrow , once alone of men , the seed and hope the wombe our mansion , then kind nature shew'd her cunning , not content that our vext bodies should be longer pent in mothers stretched entralls , forthwith beare them from the prison to the open aire . we strengthlesse lye when first of light possest , straight creepe vpon all foure much like a beast ; then staggering with weake nerues stand by degrees , and by some stay support our feeble knees . now lusty , swiftly runne , youth quickly spent , and those our middle times incontinent we sinke in setting age , this last deuoures the former , and demolisheth their powers . old milo wept when he his armes beheld which late the strongest beast in strength exceld , bigge as alcides brawnes , in flagidie hide , now hanging by slacke sinewes , helen cride when she beheld her wrinckles in a glasse , and askt her selfe why she twice rauisht was . 149 thus did the heathen rightly contemplate ( without the abstruse misteries of faith ) vpon the mutabilitie and state of mans mortalitie ; wherein he hath discreetly taught vs christians what to doe , reflecting what must certainly ensue . 150 which if we did so many would not runne such headlong courses to their owne perdition but striue with earnest diligence to shunne those things which passe for mirth and recreation , and not conceiue that time lost or mispent not dedicated to some meriment . 151 for know that man to gods owne image fram'd , indu'd with reason , and supernall grace , was but here plac'd by his creator ( uam'd lord o're all other creatures ) for a space , to serue as 't were his prentiship , that hee ( his precepts kept ) of heauen might make him free . 152 and not to liue and die like beasts , whose soules transcend no farther then their bodies goe , gouern'd by sence , whom nothing else controls but mans prerogatiue , and their owne woe . for were it so ( which for to think 's a sinne ) better for man't were neuer to haue bin . 153 since not to know what knowne must be forgotten ( for what we neuer had cannot be lost ) a great deale better is besides paines taken to liue , with worldly crosses is so saus'd , that were our pleasures measured with our paine , few would the one , the other to regaine . 154 only the hope of heauen in vs hath so great a stroke , by miracle confirm'd , the radicall foundation of our faith , by stedfast hope and charitie discern'd , that to a man who weighes all things aright to die's to liue , to liue 's but small delight . 155 yet too too many whom bewitching wealth , soule-killing honour , momentany pleasures , inuest , with an addition of good health , would hardly earths exchange for heauenly treasures , such is the dull stupiditie of those whose faith no farther then their knowledge goes . 156 still loath to die , though charons boat hath staid full quarter ebbe ; gray haires , greene thoughts retaine , with no infirmity of age dismaid , though scarce the figure of a man remaine , both dotards , toothelesse , grisselesse , and bald , nasty , crook-backt , in euery member gald . 157 these are so coltish that they die their haire , weare periwigs , shaue themselues twice aday , ingraft new teeth within their heads which were writhen from some hogs chaps ; disport and play , with a youg pigs nye , as if nature sent a fresh supply of what before was spent . 158 but as in weaknesse , so in wickednesse , doe your old doting women beare the bell though nere so much appaild with age , expresse their good will struing euer to excell your fondest wanton , in whose mouthes still rise the prouerbe for their warrantie . lifes life . 159 dawbing their slaggie cheekes , anoint their nerues , stand poring in a glasse , expose their dugges , prouoke stale nature with restoritiues ; write loue letters , dance galliards , with their drugges , and tempting gold , insight some smooth fac'st boy , in that which is loues remedie to ioy . 160 tell these of death , that one foots in the graue , vnto the market ( straight they will be bold to answere ) come ( so many shifts they haue ) the young sheep-skin as soone as doth the old . thus nuzeld in their sensualitie towards death and hell they post on merrily . 161 the husbandman t' exchange a barten soile may with much ease and pleasure be perswaded , in hope of better , where his daily toile with equall profit may be richly laded , but where small profit and lesse pleasures taken . that 's without great repugnancie forsaken . 162 for he whose loe rooft fortune doth afford him only necessary maintenance , and can his mind to such small meanes accord , liues truly happy , and with confidence meets death halfe way , in hope soone to possesse a kingdome of eternall happinesse . 163 only the poore religious man enioyes what we with so much diligence pursue ; who all things deemes as necessary toyes that vnder heauen can come within his view . so that in fine the matter well debated we cannot say he dies , but is translated . 164 no tempting titles , nor bewitching wealth , no costly cates , food only to preserue decrepid nature , and maintaine good health , the better to enable him to serue his lord and maker he desires ; whose storè , doth totally consist in being poore . 165 he that 's to grapple with his enemie , slips of his looser garments , and betakes him to his trowses . superfluitie of temporall additions likewise makes vs more vnapt and weaker to withstand hellish temptations euer more at hand . 166 the greatest monarch when he comes to die , and that poore puffe of breath he breathes exhal'd , tell me what is he more then thou or i a stinking carcassie , wither'd and appal'd , only wrapt vp within a finer sheet , more helpes of art apply'd to keepe it sweet . 167 it makes a greater blunder in the world , more ioyfull mourning liueries are worne , some few deneires amongst the vulgar hurl'd , a score or two of torches more are borne before his herse , more hymnes , and dirges sung , more ceremonie vs'd ; more bels are rung . 168 aud in the chuch a richer tombe shall haue , where none but kings and queenes haue been interr'd of his owne line ; yet all is but a graue before the rest on 's neighbours graues preferr'd , most for the golden superficies deem'd , so superficiall men are most esteem'd . 169 a mercenarie epitaph his shrine shall grace , more for the poets praise then his ; which shall not be engrau'd on yours or mine , but what aduantage hath he by all this ? he 's the vnworthy burthen of a wombe , that nothing leaues behinde him but a tombe . 170 't is true kings haue their chronicles , wherein for one good deed ten bad ones are recorded , if they haue any priuiledge therein let no man grutch it should be them affoorded , may my good actions with my bad ones die , rather then flourish with my infamy . 171 but great ones greater priuiledges craue , wherefore i know not , and growne confident doe any thing , for which they can but haue any , though , neere so slightly president . we heed not mens religions but their liues , example more then precept edifies . 172 though we looke nere so sterne , be nere so stout , though nere so valiant , full of actiue slight , though nere so wittie , cautelous and yong , the glory of a nation and delight , nature to such securitie doth giue ten thousand wayes to die , but one to liue . 173 the poore thatcht cottage can as soone repell deaths furious implacabilitie , as can the louuer , or th' escuriell , and with a great deale more facilitie . saint angelo , diogenes tub , with like successe and resolution doth it strike . 174 plutarch vpon scipio . deuicto hannibale , capta carthagine , & aucto imperio , hoc cineres marmore tectus habet , cui non europe , non obstitit africa quondam , respice res hominum quam breuts vrna premit . 175 plutarch vpon scipio . fierce hannibal orecome carthage surpriz'd , his empire much augmented's here compriz'd , whom africa , nor europe could withstand , behold man brought vnto a narrow strand . 176 waue-mounting vessels with a full-stretch● saile , though rigg'd and tackeld nere so well , at last when scilla , nor caribdis can preuaile , with wormes of their owne generation waste . though all externall accidents we scape , nature it selfe will perpetrate the rape . 177 when dauid felt his bosome swell with pride , ( a man according vnto gods owne heart ) thus he began himselfe , himselfe to chide , dost thou not know poore creature what thou art , naked thou camst into the world with paine , from whence thou naked shall returne againe . 178 philip a king of macedon , we reade with this inscription daily was saluted leauing his lodgings , that he might take heed , the better what with his great weaknesse shuted . remember man that thou art mortall still to subiugate a refractorie will. 179 great chrales sed fifteene beggers euery day , with his owne hands , an antidote for pride , which spectacle would princes duly lay before their eyes so many would not guide the sterne of state so imperiously , but know the debt is equall that we mortals owe. 180 henry the second king of france was slaine with one poore spill flew from a broken speare in th' hight of triumphs , caus'd to entertaine his daughters nuptiall , when he least did feare deaths fierce assault who finds as many doores to enter in ▪ as we haue nerues and pores . 181 tarquin was merry when a small fish bone stucke in his throat and choakt him , so we reade of fabius with one small haire alone , swallow'd in milke was instantly found dead . set these sad spectacles before thine eye , and let thy foule misdeeds before thee die . 182 time past thou canst not properly call thine ▪ of that to come thou hast least certaintie ▪ not sure to liue one minute , so in fine amidst of all thy iouiallitie , one only point of nimble footed time , is all thou hast to bragge on , or call thine ▪ 183 how many goe vnto their quiet rest , in perfect health of bodie and of minde ; resolu'd to be the next day at some feast , or merriment , expecting there to find all things that may administer delight , who disappointed are by death that night . 184 the ioyfull bridegroome to the church repaires , with his faire mistris , brighter then the sunne , and for no cost that may delight her spares , proud of the prize with difficulty wonne , who liue not both ( although together wed ) to taste the pleasures they imagined . 185 the greedie griping purchaser oft times giues earnest for the soyle he neere enioyes , and he that plants the vineyard , prunes the vines , all his endeuours totally imployes to see it flourish neither tastes the wine , nor eates the grapes , for which he spent his time . 186 the clyents fees the lawyer pleads ; the cause rests with the iudge in his most priuate brest for good or bad successe ▪ as he doth pause vpon the matter death doth him arrest , tels him the verdict vnder hand and seale against himselfe is past , without repeale . 187 nugamur mortemque procul , procul esse putamus , at medijs latet haec abdita visceribus , scilicet ex illa qua primum nascimur hora , prorepunt iuncto vitaque morsque pede . partem aliquam furtim , qua se metitur & ipsa , de vitae filo quelibet hora rapit . paulatim morimur momento extinguimur vno , vt lampas olco deficiente perit . 188 we trifle as if death were nothing nie , when it doth lurking in our bowels lie , for hand in hand from our first houres birth death walkes withlife , to qualifie our mirth , stealing each minute though perceiu'd by none , part of lifes clue , to lengthen out her owne . so by degrees we in a moment die , as when a lampe for want of oyle growes drie . 189 the deuill casts such mists before our eyes that what is neerest we thinke farthest of , beliefe soone enters where desire lies ; which makes vs looke on funerals and laffe . although we see our fellowes daily die promise vnto our selues eternitie . 190 obiecting what caus'd this , what that mans death . who else had liued many a faire yeare , reflecting not we draw the selfe-same breath , and lyable to those mishaps they weare , nor that the yong sheepe commeth from the fold as soone vnto the slaughter , as the old . 191 a thiefe condemn'd to die although he goe vnto the place where he must suffer death farther then doth his fellowes , or more slow , knowes he must die , and his protracted breath but multiplies his miseries , well knowing though he goe nere so slowly yet he 's going . 192 and when thou waking liest in thy bed , how often dost thou heare the passing bell for some departing soule not fully dead , perchance some friend thou louedst deerely well with whom not long before thou oft hadst bin copartner in some execrable sin . 193 when discontents our vexed soules oppresse , we value it a happinesse no more to breath this loathsome ayre ; forgot , no lesse forward in folly then we were before only those freely may reioyce in death who with content , drew discontented breath . 194 how many brought ( to vse the common phrase ) during this momentary pilgrimage euen to deaths doore , returning in a maze make holy vowes to heauen , and engage their soules for true performance , which within one moneths forgot as no such thing had bin . 195 sea-faringmen , with timerous passengers , who saile within an inch of death each houre when neptune rores th' frighted soules deters , how saint like will they out petitions power , but calme the waues becomming smooth and euen drinke drunke , and sweare , as they 'd pull god from heauen . ) 196 how penitent , how humble and submisse , a sicknesse shaken sinner thou shalt see , that one would sweare he nere would doe amisse againe for all the world , recouer'd hee sooner forgets it then a childe the rod , and violates his plighted troth to god. 197 thrice happy soules who only liue to breath the little time of innocencie forth , whose harmelesse thoughts did euer saile beneath the knowledge of the base worlds little worth ! he that is borne to day , and dies to morrow , looseth some houres of ioy , but moneths of sorrow . 198 had pryam dy'd before the walls of troy dismantled weare , or paris , helene scene , he had gone to his sepulchre with ioy , old hecuba beene buried a queene ; anchises need not to haue sought a shore t'interre his bodie , had he dy'd before . 199 doe not we daily heauen importune ( though indirectly through a vaine delusion and greedie appetite ) for wealth , which soone becomes the author of our owne confusion . the humble cottage pouertie doth guard , nor stands in need of either watch or ward . 200 who would not be a second cicero , or sweet tongu'd ouid , or demosthenes , whose too much worth wrought their owne ouer-throw ? ) sick men desire what 's worst for their disease , then death there 's nothing we can lesse endure , yet wish those things which our own deaths procure . 201 preheminencie is but enuies pray , be it in wealth , wit , beautie , eloquence , to want , pride , lust , ambition making way , ' gainst which there is no bulwarke of defence , nature nere fram'd an excellence so great , death could not studie some way to defeat . 202 t is strange to see what stratagems men vse to propagate decaying families . when nature doth her common helpes refuse by rebaptizing their lost progenies , their names entayling ( for a time good stands ) vpon their female issue with their lands . 203 and sometimes when the lawfull linage that for many ages hath continu'd falls , in-steps some bastards peremptory brat and his propostrous progeny installs . death no distinction makes , in whose hands lies the certaine ruine of all families . 204 nor priuate men and families destroyes , but kings and kingdomes throwes vnto the ground , hugh babels bulke , hierusalem and troyes admired strength , whose memories are found alone in bookes , so thou proud rome shalt fall , who call'st thy selfe the supreme head of all . 205 nothing retaines its pristine state , but still some change or mutabilitie is found , new cities built , the old decay'd , nor will the setleds kingdome on this massie round subsist , but shall to others be transfer'd by course of time their memories inter'd . 206 the world 's the rode , and we the passengers , are billeted at seuerall innes , the crowne some entertaines , and for embassadors the angell is reseru'd , others goe downe vnto the miter , or the cardinals hat , some to the plough , some vnto this , some that . 207 our iournies end is either heauen or hell , to which we all must first or last attaine , heauen prepar'd for those liue and die well , and hell the wicked destin'd to restraine , not for a certaine or prefixed time , in this most blest , or that accursed clime . 208 and doth not this wise worldlings you concerne ! who make religion but a stalking-horse , and can at euery alteration perne , nor eate , nor drinke , nor sleepe a pin the worse . whom some vntimely death like to a frost in summer nips , so all your glories lost . 209 what wouldst thou giue when gifts will not preuaile , what wouldst thou do when neither strength nor time of doings left , when death shall thee assaile , and blast thy forward hopes euen in their prime , examine the defects of other men , and doe those things which they would haue done then . ) 210 you that broach schisines , and damned heresies , sell your owne soules for sensualitie , to magnifie your dunghill progenies , teach others for your owne ends libertie . reflect vpon the doctrine you will teach vpon your death-beds , and the selfesame preach . 211 wrong not the all beleeuing laitie strooke with a two houres preach into a qualme , thinke all deuotion , zeale , and pietie , consisteth in the singing of a psalme , and turning ore the bible , which i feare more in their hands , then in their hearts they weare . 212 so blind men iudge of colours , babies chuse the gaudie out-side of a bitter sweet , but good and wholsome sustenance refuse ; more for their health and weake disgestion meere , so did vlysses cunningly obtaine achilles armes , his armes could not sustaine . 213 be pastors , and not prators , feed your sheepe with wholesome harmeles doctrine , feed not on them , nor let them wade alone into the deepe , if for them you le not pray , prey not vpon them , it is the chiefest ornament of art to teach both th'actiue and the passiue part . 214 gull not the world with an vnblest beliefe , as great ones doe , if they are not bely'd , to thinke an outward sanctitie the chiefe perfection . gold before its purifi'd retaines much drosse nor will for currant goe although it seeme most perfect to the show . 215 behold fond worldlings one but euen now in prime of nature and contentious wealth , strook with some sudden chance no man knowes how , at vnawares ; death euer comes by stealth , vpon his lamentable death-bed lying with all the postures of a man that 's dying . 217 deepe sighes and grones , his colour pale and waune ; no moysture left to coole his parched tongue , the bloud dri'd vp which in his blew vaines ranne , his feeble limbes with nerues and arctures strong vnable to support each other now , and in their seuerall offices to bow . 216 his eyes growne hollow , and his sinewes drie , haire from his head , nailes from his fingers fret no part escapes , tor mented he doth lie , the panges of death , distils prodigious sweat , life to the heart for succour straight retyring who first receiu'd her , lastly leaues it dying . 217 meane while th' amazed multitude he wils by his example to be vigilent , and carefull in their wayes , whose cares he fils with wholsome counsell , how they should preuent this mischiefe , that occasion , he imparts in zeale , which neuer penitrates their hearts . 218 through obuious paths his wandring thoughts amazed sets them on shore amidst his worldly blisses , on whose vaine obiects he so fondly gazed , and now too late ten thousand times he wishes , his shatter'd vessell ready to be split , with more discretion he had gouern'd it . 219 then you the witnesse of his youthfull folly , base adulators , and associates he blames , were wont to purge his melancholy ( for so you call deuotion ) at such rates as now his guiltie soule forc'd to be gone at so short warning grieues to thinke vpon . 220 doubtfull what the euent will be , confides in him alone on whom we all relie , whose mercies more then all his workes besides , who neuer doth a penitent denie that humbly begs , though it be nere so late for his transgressions nere so desperate . 221 the soule departed what remaines behind , a loathsome carcasse , by the diligence of louing neighbours decently inshrin'd , which other wayes would yeild no small offence ; hard-hearted creatures that can daily doe such things , which no impression leaue in you . 222 conuaid with expedition to the tombe dust vnto dust the greedy pillagers and common-wealths men of our mothers wombe impatient blame their slothfull haruengers who giue vs vp amidst our funerall rites , to quench the furie of their appetites . 223 crawling into the seuerall passages of our dead bodies , sometimes throw the head , at their owne freedome worke their voyages , throw heart , loines , liuer , epicure like fed , on which they feast , in which each one resides , pitching his tents , as since their progresse guides . 224 our microcosme pillag'd , ransackt , sackt , raysing the siege leaue only in the roome the stragling ruines of so foule a fact , to time , which they themselues could not consume , which oft by othersare digg'd vp to find the hidden mysteries are left behind . 225 some deuote person purchaseth thy skull , on which in 's closet he doth meditate , sayes here were lips , eyes , all these hollowes full of wanton flesh , and sparkling bloud of late , now only serues me for a looking glasse to see that i am now what this once was . 226 thus shalt thou be tormented in thy graue , flowted and geered , thy flesh consum'd , thy bones scatter'd abroad , on which poore mortals haue no more regard then of so many stones whose stony hearts such obiects neuer stirre nor from the least of wickednesse deterre . 227 some sauage beasts deuoure , as we doe them , to fowles and fishes others are expos'd , who by degrees returne to vs againe first in a thousand seuerall shapes inclos'd , for whatsoeuer is compos'd of earth's the same , throughout innumerous formes & births . 228 suppose thou haue the happinesse to die in thine owne country , at thy proper home , and in thy fathers sepulcher to lie , preseru'd for his owne family alone . he that shall come to seeke thee there shall find naught but a ruin'd careasse , left behind . 229 the poore remainder of thy wanton flesh , which scarce the figure of a man retaines , no humane application can refresh , nor sparkling bloud runs in thy parched vaines , nor vnchast thoughts the wanton heate returne , wherewith inflam'd thy sinfull youth did burne . 230 base is the entertainment thou dost giue thy liuing friends resort to visit thee , in stead of sweet perfrmes ( when thou didst liue and fluent words of course , then deeds more free ) distilling forth infectious vapours , such no man thy carcasse can endure to touch . 231 by how much more with choice fare thou wert fed , whilest thou wast liuing here on earth , thou art so much the more distastfull being dead , if secondarie meanes no helpe impart , for the corruption of the best things , thinke , make but the greater and the dearer stinke . 232 the most deformedst miserable wretch , the earth inhabits , breath 's the selfe-same aire , the selfe-same bloud our swelling arctures stretch , runs in his vaines though nere so well we fare , though not inflam'd with so much actiue heate , nor doe his pulses with that vigor beate . 233 here nature ends her storie , fame the rest lodg'd in the liuing memories of men preserues , and he that hath deserued best scarce scapes the frumpe of some malitious pen ; which though it cannot to the world deface him , will wracke its vtmost power to disgrace him . 234 the graue diuine shall flourish in the schooles , th'historian be gratefull vnto all , the wanton poet only amongst fooles , all bodies both ecclesiasticall and politique , their chiefe supporters striue t'immortalize , their same preseru'd aliue . 235 of which the soule participates alone without the body , not yet glorifide , according to the measure which the one or th' others labours benefit confide , likewise the soule of him shall tortur'd be leaues workes behind him of impietie . 236 kings haue their chronicles , and so shall those liu'd famous in their times , the vulgar die whose obscure liues nor challenge verse nor prose , some seeke to raise their fame from infamy , so hero stratus kindl'd with desire of fame , dianas temple set on fire , 237 how impiously prouident men are to purchase a selfe perpetuitie , which way it comes they doe not greatly care , so they be famous , though in infamie , i know not by what fate or fury led ambitious to be talkt of when th' are dead . 238 steepe thy dull soule in that celestiall dew the heauens distill'd vpon the drooping earth for her lost landlords , through those stigmats hew thy way to heauen , by a second birth ; aduance the ensigne of our sauiour iesus on which he dy'd , from death and hell to ease vs. 239 then mayst thou smiling looke death in the face ten thousand times and neuer be afraid , 't is want of faith fore-stalleth offer'd grace , and is the cause so many are dismay'd . striuing to haue ( so stupid is poore man ) as much heere of their-heauen as they can . 240 which men would neuer doe did they beleeue what they professe the ploughman would not toyle were he not sure of something to releeue his wife and children ( when he tills his soyle ) the next yeare after , nor the footman run but for his hire when the iournies done . 241 if men were confident of heauen and hell , other then in a superficiall way , they would not loyter as they doe , nor sell saluation for the pleasure of a day . he were a mad-man would refuse a crowne for taking vp , when it is laid him downe . 242 what were the troubles , discontents and griefe , we suffer in this transitorie life compar'd with heauen , had we but beliefe , 't would breake the necke of all contentious strife , those frozen characters the world infest of thine , and mine , would be in small request . 243 church-men would not be couetous , and more ambitious then any other men , their symonie would soone be giuen ore , to which the clarke would gladly say amen , whereby it doth appeare in fine , that all their faith at most is but apochryphall . 244 the griping miser would not forfets take of other mens estates at halfe the worth , bugger his gold , nor it his idoll make , the fruits which infidelitie bring forth . who would not change , might he continue here , with god almightic for his hemisphere . 245 court fauourites would not then temporize for their owne ends , imbrace all shapes , all formes , all postures , all religions , sacrifice themselues vnto the deuill to raise flormes amongst the monster multitude , who send them with remorslesse curses to their end . 246 the want on lady would not make her bed , the common hospitall of brutish lust , her wombe the sepulcher of vnborne dead , nor lawfull heires from their possessions thrust by that adulterate issue she bestowes vpon her husband vnsuspected goes . 247 the citie mushrum would not sweare and lie himselfe into a liuing , which he leaues vnto ill prospering posteritie , who fathers wealth and mothers wit receiues , by which created either lords or ladies , beget a brood of hopefull halfe hatcht babies . 248 the machiuillian would not vexe his braiue to put in practice his atheisticall and damn'd positions , did he but retaine a faith two steps aboue historicall , who holds religion ( till he come to die ) merely the subiect of state policie . 249 the lawyer would not plead his clients cause . as mules beare burthens fed still as they goe , or else stand like an asse , with hummes and haughes ▪ tell him he starues it , that he is too slow in prosecution , when in deed the want is only that he thinkes his fees too scant ; 250 the daintie damsell would not doe those things her mother would haue blusht t' haue thought vpon and call it breeding ; that shee deuill brings all out of order in our nation , so impudent our female sex's are growne that by their garb they scarce from men are known ▪ 251 and thou damm'd atheist bruter then are brutes who daily laud and prayse ( each in his kind ) their lord , which all thy arguments confutes the hell-hatch issue of a deuillish mind , looke vp to heauen , thou need'st no other story to speake him god , and manifest his glory . 252 the infant waters gushing from the rockes imprisoning cauerns murmur as they steere their head-long course , one to another flockes , and as they draw vnto their end more neere more stubborne grow , and more vnruly then before , which is most incident to men . 253 one soothes another vp in wickednesse , and presidents for precepts are maintain'd many oflenders makes th' offence seeme lesse , and custome is not easily restrain'd , ' ill habits frame excuses , they ingraft a second nature , hardly to be left . 254 maintaine not then thy silly brother asse too high in flesh , for if thou doe hee le kicke and being suffer'd to get heart a grasse cast downe his master when the spurre doth pricke , and reason good that he should so requite him , endeuoureth to make his owne dogge bite him . 255 if he begin vnmannerly to bray , grow belly proud , or wanton in his pace , feed him with branne , mixe stubble with his hay , drinke from the fountaine , sometimes thou maist lace , this tender hide , disturbe him of his sleepe such things th'vnruly in subiection keepe . 256 if wealth abound , be liberall and free , no man can serue two masters , heauen and earth , if pouerty doe pinch , let patience be the antidote , with a religious mirth , let no disaster daunt thee , but relie , on stedfast faith , sweet hope , blest charitie . 257 pieus mirandula whose learning fam'd him through the world for depth of speculation seem'd as it were thereof to be asham'd , little aduancing to his soules saluation wishing he had the power ( to vs seemes strange ) with some deuout old woman to exchange . 258 seeke in the first place what 's first to be sought nor let thy wandring thoughts at rouers runne , he sayles securest that is eas'ly fraught the work 's halfe ended that is well begunne euen in goodnesse studie by all meanes much more in other things t' auoid extreames . 259 he knowes enough that knowes how to liue well for as men liue most commonly they die and vntill death no mortall power can tell what shall befall him , such varietie of fortunes we are subiect vnto all let him that stands securest feare to fall . 260 staine not the beautie of thy noble soule with th' vgly foule deformitie of sinue more horrid then the place from whence it stole , but if through frailtie it should enter in , permit it not a minute there to dwell . we cannot say he liues that liues not well . 261 nor can we say he 's dead , although he die according to the common acceptation , whose innocencie doth like incense flie vp to the throne of mercie for saluation steering a course so solid , smooth and eauen , the finall obiect of his labour's heauen . 262 mors dominos seruis , & sceptra ligonibus aequat , dissimiles simili conditione trahens . the lord , the slaue , the pesant , and the king vnlike in life , in death the selfe-same thing . finis . vpon the right honorable george lord talbot earle of shrewsbury , &c. i may expresse a willingnesse to show the dutie to thy memorie i owe , but o thy vertues soare a pitch farre higher , then any pen can reach but in desire , in whom two distinct attributes accord , to be religious , and to be a lord ; few such we find amongst our noble men , that grace their honours , not their honours them . ambitious thoughts did neuer breake thy sleepe , nor how to get vniustly , nor to keepe . an humble suiter might know where to find your lordships lodging , constant as your minde . nor did you his petition sooner reade , that had the groome of your bed-chamber feed , whose constant seruants better by their owne then any gaudie liuerie were knowne , whose coach and horses did more all the yeare an old church-doore , then a new tauerne feare . no wanton pleasures did thy youth defile , nor vaine delights thy middle-age beguile , old age was not by doting passion led , with like discretion either managed , so , that perseuerance with immortall fame hath crown'd thy end , the glory of thy name , and high descent , predestinate to be a faire example to posteritie . thy mannor-house stood not for shew or grace , nor for a land-marke , but a ianding place ; whose inward vniformitie did please more then the golden superficies . insteed of marble pillers at thy doore we did behold whole multitudes of poore releeued whose incessant votes did striue to canonize thee for a saint aliue . w. c. an elegie . vpon the ladie marchionesse of winchester , daughter to the right honourable thomas lord sauage , &c. instruct my pen with an immortall verse whilst holy teares enamell thy sad herse sweet saint on earth , in heauen no lesse we know thy beauty here , there goodnesse makes thee so . i rather should direct my prayers to thee then studie to compose an elegie , teaching the world with confidence they must performe their vowes to thy religious dust with many a weary step , to know what shall vnto their long protracted hopes befall . what new-borne sinne ( that heauen could not deuise to expiate a meaner sacrifice then thy deare losse , all other doth exceed ) raigneth amongst vs ? who so freely feed the fatall sisters ? that they made such haste to finish vp their worke with so much waste . how many glorious branches might haue sprung from thee so good , so beautifull and young . they were mistaken in their count i feare and numberd eu'ry vertue for a yeare . w. c. an elegie . vpon the right honorable william lord paget baron of beaudesert . the best intelligence that we can haue of greatnesse euer riseth from the graue , there are the curtaines drawne , and men appeare not as they seem'd to be but as they were : and so do'st thou , who rightly vnderstood thoughtst no addition great but to be good , in which alone t' excell thou diddest striue , liuing an absolute contemplatiue . abhorring that vnsetled generation who make a businesse of their recreation , whose glorious titles serue as a disguise , to cast a mist before the vulgars eyes . as if that honours essence were to hide their folly , sensualitie and pride , no tell-tale libels after thee are throwne to staine thine honour , not so much as one inuectiue line , or murmuring complaint thy euer happy memorie doth taint , we need no marble monument to raise or recommend thy worth , or speake thy praise vnto succeeding ages , shall out-liue all helpes that humane hand or wit can giue in the succession of thy noble line wherein thy liuing memory doth shine most glorious ; whilst with wonder we behold so many goodly characters enrold of thee , whose growing vertues speake the worth and beautie of the soyle that brought them forth . w. c. an elegie . vpon the honorable sir iohn beavmont knight baronet . a beanmont dead ; he forfeiteth his pen that writeth not an elegie . for when the muses darlings whose admir'd numbers recorded are amongst our ages wonders , exchange this dull earth for a crowne of glorie , all are ingag'd t'immortalize their storie . but thou hast left vs sacred poesie reduc'd vnto her former infancie . hauing ( as all things else by long gradation ) lost her first lustre , till thy reformation , forcing her backe into the ancient streame taughts thy chast muse diuinitie , a theame so farre neglected , we did hardly know if there were any ( but a name ) or no. mirror of men who leftst vs not a line wherein thy liuing honor doth not shine equall with that of the celestiall globe clad in the splendor of her midnight robe . onely that venus neuer did appeare within the circle of thy hemispheare , which so much addes to thy religous verse , succeding ages shall not dare reherse without some sacred ceremonie , sent beforehand , as a diuine complement . the authours apologie for the title of his booke iniuriously conferd by roger muchill , vpon a sermon of doctor donnes . death in a furie hath the fellon tooke that stole my title , donne , to grace thy booke . to wrong the liuing and commit a rape vpon the dead , how could he thinke to scape ? i am but too much honord to be stil'd th'vn willing gossip to thy vnknowne child . but he that sought so basely my disgrace behind my backe ; hath wrong'd thee to thy face . i would reuenge thy quarrell but that he that deales with dirt shall but defiled be . liue in thy liuing fame ; and let this serue not thine , but mine owne honor to preserue . an epitaph vpon roger muchill . herelies much-ill that nere did good ( who thought to coozen death ) in his vntimely vault . harme watch , harme catch , his auarice was such that at the length , he stole a pot to much . but he that would not take his bond before may take his word , he shall doe so no more . finis . notes, typically marginal, from the original text notes for div a19158-e10 * death●… gollia●●… . immoderate mourning for the dead, prov'd unreasonable and unchristian. or, some considerations of general use to allay our sorrow for deceased friends and relations but more especially intended for comfort to parents upon the death of their children. by john owen, chaplain to the right honourable henry lord grey of ruthen. owen, john, chaplain to lord grey of ruthin. 1680 approx. 147 kb of xml-encoded text transcribed from 78 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a90298) transcribed from: (early english books online ; image set 137153) images scanned from microfilm: (early english books, 1641-1700 ; 2447:10) immoderate mourning for the dead, prov'd unreasonable and unchristian. or, some considerations of general use to allay our sorrow for deceased friends and relations but more especially intended for comfort to parents upon the death of their children. by john owen, chaplain to the right honourable henry lord grey of ruthen. owen, john, chaplain to lord grey of ruthin. [20], 132 p. printed by j. macock, for john williams at the crown in st paul's church-yard, london : 1680. running title: comfort for parents upon the death of their children. reproduction of original in the folger shakespeare library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng death -religious aspects -early works to 1800. grief -early works to 1800. children -death -early works to 1800. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2007-07 robyn anspach sampled and proofread 2007-07 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion immoderate mourning for the dead , prov'd unreasonable and unchristian . or , some considerations of general use to allay our sorrow for deceased friends and relations ; but more especially intended for comfort to parents upon the death of their children . by john owen , chaplain to the right honourable henry lord grey of ruthen . 2 cor. 6. 8. as sorrowful , yet always rejoycing . detestandae sunt illae lachrymae , plenae sacrilegio , infidelitate plenissimae , quae non habent modum . hieron . epist . ad paulam . london , printed by j. macock , for john williams at the crown in s t paul's church-yard , 1680. to the excellent and virtuous lady , the lady jane musters , of the parish of harnsey in the county of middlesex . madam , when i first heard of the death of your dear child , and only son , i much deplored your loss , and was greatly concern'd to think how you would bear it , as considering that your affections towards him were exceeding great , and surpassing the common and ordinary love of women ; and that your heart was set so much upon him , that your life seem'd to be wrapt up in his ; so that he could hardly die , but his death must go near to kill you too . i knew indeed your prudence and religion to be very great , yet i much feared that upon so severe a tryal , your passion might get the start of your reason , and so far over come it , as to prove a great prejudice to all wise considerations : and as i feared , so i was credibly inform'd by some that were spectators of your sorrows , that you laid the death of your son so much to heart , and was so deeply ingulph'd in sorrows , that like rachel you refused to be comforted : and the truth is , you had a singular loss , and therefore might very well be afforded some grains of allowance in sorrowing more than ordinary for the loss of your only son ; the most intense sorrow being described and represented in scripture by mourning as for an only son. and therefore when i understood that you took on so heavily , and continued mourning and afflicting your self at such a great rate , i thought it my duty to do my best endeavours ( as having received so many obligations from your family ) to support part of the foundation when it was sinking with the weight of overmuch sorrow . and whilst i was studying for some counsels that might be proper for one in your case , it was my misfortune to meet with the like sad providence in the death of one of my own children , which made me more sensible of the greatness of your loss , who was bereav'd of your only child ; so that i had now a new work to do , which was to master my own grief , and to keep those sorrows within compass , which naturally arise upon the loss of our nearest and dearest relations : whereupon immediately i consulted not with flesh and blood , which i knew would lean more to the side of passion than reason , but begg'd of god that he would endue me with wisdom from above , and that whilst i shewed the resentments of a man , i might behave my self like a christian , and not sorrow like others without hope . and being by the divine assistance supply'd with the considerations in the following discourse , which wrought effectually upon me towards the mitigating of my sorrows ; i thought that the same remedy which i found from them might very rationally be propounded to another , and probably work the same cure upon your ladyship , which they had done upon my self . and so cicero relates of himself , that being in great affliction for the loss of his dear daughter tullia , he was forc'd to fly to the precepts and arguments of some famous philosophers for comfort and relief , and to propound to himself the examples of some eminent persons who had behaved themselves with great temper and moderation under the like sorrowful circumstances . and notwithstanding all the wise precepts & brave examples of others , he found it so hard to be reconciled to providence , and to conquer his grief for the loss of such an excellent and virtuous daughter , that he was fain to set upon writing his book of consolation , on purpose to divert his melancholy , and to beguile the tediousness of his sorrows . and praised be god , i have had the happiness to find the same benefit by consideration , which cicero did . and hope that having experimented the benefit of my own counsels , i * may be better qualifi'd to win both upon your ladyships reason and judgment . indeed your ladyship has had somewhat the greater tryal , as losing a son , and an only son , quid enim utilius filio ? quid jucundius unico ? sayes cicero de consolatione : what is more comfortable and useful than a son ? and what is more pleasant and dearer to us than an only son ? and yet he tells us of * q. fabius , who lost his only son , one that was in a place of great dignity and honour in the common-wealth , and had got a great reputation by doing brave and excellent things , and would have been more famous if he had liv'd ; that he was so well reconcil'd to the death of his only son , and bore it so bravely , that he stood up and made a large speech , and a very trim , solid , and even oration in commendation of his son , and recited his great vertues without lamenting his death . and he makes further mention of one q. martius , a king , who lost his only son and heir apparent to the crown , and of many others , as xenophon , cassius , pericles , who had the misfortune to bury and lose their sons , when they were come to be men , and were persons of great worth , of singular prudence and piety , and of a growing fame and reputation in the world ; who carried it with great prudence and moderation , and shewed themselves great masters of their passion upon these sad occasions . but perhaps these examples of a masculine patience may seem not to suit with the softness of your ladyships temper , nor agreeable to the natural tenderness of your sex ; men being always accounted the more hardy and invulnerable , and less liable to the impressions of sorrow than women , whose very constitution does give a lift and advantage to their passions ; for being the weaker vessels they cannot so well contain their resentments , and support their spirits in affliction , as those that are stronger . and although the poets feign that niobe was turn'd into a statue , because of her weeping so stifly for the death and slaughter of her children ; yet they make no mention of her husband amphion , that the he was any ways concern'd at loss of them . and therefore some instances of the like patience and moderation in some of your own sex , are more likely to prevail with your ladyship , and to excite you to their imitation . i crave leave therefore to produce the same examples which seneca did to marcia upon the very same account . now the examples which he produces are octavia and livia : each of which had the misfortune to lose a son , and they were a pair of very hopeful and pregnant youths , and of great expectations in the world. octavia , she laid so much to heart the death of her marcellus , that she could not endure the least mention of his name , but was ready to sink whenever she heard it , and would not admit that the least word of comfort should be spoken unto her . talis ( sayes seneca ) per omnem vitam fuit , qualis in funere , she mourn'd and took on at the same rate all her life-time as she did at the time of the funeral . but livia she behaved her self quite otherwise , and though she lost her drusus , who was a great man at present , and rising to be a prince ; yet she beheld the pompous funeral that was made for him , and how his death was lamented by the whole nation as a publick and general loss , without falling into any great fit of passion , and as seneca phrases it , ut primum intulit tumulo , simul & illum & dolorem suum posuit , she buried all her sorrow in his grave , and laid aside her grief as soon as he was laid in the ground . and having propounded these examples to marcia , he refers it to her wisdom and discretion which of them she would chuse to follow . but i dare not make any such proposition to your ladyship , or make the least question which way your choice is determined , being well assured that you steer all the actions of your life by the compass of reason and religion . so that i need not tell you , that moderation is the christians motto , and that there is quaedam & dolendi modestia , a rule of decency to be observ'd in our very mourning . and therefore if your ladyship will be pleased to pardon the trouble and presumption of this dedication , i shall add little more , but only to make some apology , and to acquaint you with the reason why this discourse was presented no sooner to your hands . and truly i can give you no other reason but what the excellent cicero and seneca have given long before to excuse their writing their tracts of consolation so late to their friends , * viz. that i thought a comforter would hardly be admitted , or very welcome to you when you were in the zenith of your sorrows , and that it was improper , as physicians think it in other cases , to apply a remedy , or administer physick till the fit was over . but now that your sorrows have had a considerable time to spend themselves , and that the flood of your tears , as may be presum'd , is pretty well abated , i thought that this discourse would come at the most opportune and convenient time to have your consideration , and to put a full stop to your mourning . and now that i have given your ladyship the reason why this discourse came so late , perhaps others may require a reason why it came so soon , and why i would venture to expose it to publick , especially in such a critical age , wherein the most correct discourses can hardly pass muster with some captious wits , and escape their censure and reflection . but the most that i can say for my self why i have publisht such a slender discourse is this , that although there is a great plenty of authors who have written excellently well upon this subject of the great unreasonableness of intemperate mourning for the dead ; yet few have so confined themselves as to handle it with a particular respect to the loss and death of children ; which being a common and daily calamity , and the sorrows thereupon so mightily prevailing , and judged to be not only natural but highly reasonable , i thought with my self , that it might not be amiss to endeavour to obviate this vulgar error , and to lay down such arguments as might be a perpetual fence against all inordinate sorrowings for the loss of children . and i hope that my good intentions herein will make some atonement for the failings of my pen. and that it will be a great provocation to some able and judicious divines to set upon providing and furnishing the world with better and more substantial arguments against this sort of passion , which is often so violent and outragious , both in parents and others , upon the loss of their children and relations , to the great scandal both of their reason and their christian belief . i have , as your ladyship may easily see , avoided all flowery expressions , or to deck up this discourse with the paint and varnish of oratory , as considering , that the plainer it was , the more suitable to wait upon a lady in mourning . but after all it must be confess'd , that you have had a great affliction and a deplorable loss in the death of your only child , and only son : but i doubt not but god will give you a better name than that of sons and daughters ; and that by your eminent example and practice of true virtue and piety , you will entail a greater blessing upon your family , than if you left behind you a large and numerous progeny . now that you and your relations may live long to bless the world with your excellent and pious examples , and when you leave this troublesome place , may be translated to a kingdom of joy and peace , and rest eternally in a bosom of blessedness , is , and shall ever be the ardent prayer of your ladyships most humble and devoted servant , john owen . comfort for parents upon the death of their children . 2 sam. xii . 21 , 22 , 23. 21. then said his servants unto him , what thing is this that thou hast done ? thou didst fast and weep for the child while it was alive , but when the child was dead , thou didst rise and eat bread . 22. and he said , while the child was yet alive , i fasted and wept ; for i said , who can tell whether god will be gracious to me , that the child may live ? 23. but now he is dead , wherefore should i fast ? can i bring him back again ? i shall go to him , but he shall not return to me . before i fall directly upon the words in the text , it may be convenient and necessary to give you some previous account of the occasion of the death of the child which david had by bathsheba , in the time of whose sickness david mourn'd exceedingly , and was much cast down , and took on heavily , and after whose death he seem'd to be comforted , and to take heart ; which occasion'd these words that i have now read unto you . now in the chapter immediately before this , we have a sad story and relation of davids adultery and murder ; how that from the temptation of his own idleness , and bathsheba's beauty , he committed folly with her , and drew aside the curtains of her husbands retirements ; and when he had overcome and corrupted the wife , there is mention of the great artifices which he used to bring vriah the husband to cloak and cover this foul and shameful sin of his ; and when vriah out of pure loyalty and a hearty zeal for his service , refus'd to take that ease and pleasure which david under a colour of love and friendship advis'd him to , and when all those little arts and ignoble devices of entertaining him in his palace , and at his table , and making him drunk , would not bring vriah to his purpose , then how basely and unworthily does he plot and contrive his murder , by giving orders to his general to set him in the most dangerous place , in the front of the battel ? which poor innocent vriah might possibly take for an honour , and interpret it an argument and esteem of his greater courage , when in truth , he was onely plac'd there as a mark to be shot at , and to fall a sacrifice to his sovereigns lust . which accordingly hapned , vriah being slain upon the spot , and dying in that station where it was not likely he should live . and when david had thus secretly in his heart designed vriahs death ; yet when news was brought to him that vriah was dead , he cunningly and slily pretends to look upon it as no other than a casualty , the misfortune of war , saying with himself , that such chances will come ; and bid the messenger tell joab that there was no reason why he should be troubled or concern'd at the death of vriah ; for there was no saving any mans life in battel , none could be priviledg'd from death in warlike encounters ; and that the arrows or bullets made no distinction , and that all are alike liable to destruction , and that vriah might as well fall and be slain as any other in the army ; which is the sence of those very words which david caus'd to be return'd to joab , in the 25. ver . of the foregoing chapter . then david said unto the messenger , thus shalt thou say unto joab , let not this thing displease thee : for the sword devoureth one as well as another . and lastly , when david had thus dispatcht and caus'd the innocent husband to be made away , he then takes the guilty wife into his possession and marries her , and expects to live many happy and pleasant days in mutual endearments . but though david thought that the marrying her would legitimate their love , and take off the old scandal of their former embraces , yet it was an act highly offensive to god , and is so exprest in the last v. of the chapter , and when the mourning was past , david sent and fet her to his house and she became his wife , and bare him a son ; but the thing which david had done displeased the lord. but then notwithstanding that david had committed those two horid sins of adultery and murder , yet he had not any true sense and feeling of his guilt , nor that remorse of conscience which he should have had for sins of that crimson die ; but he rubs on a considerable time , without any regret or sign of repentance : which insensibility and hardness of heart we may justly ascribe to his living in ease , and enjoying the charms of bathsheba's beauty , which at first inticed him to sin and afterwards made him forget it , whilst his soul was steep'd in pleasure and triumphing in the injoyment of his new spouse . but whilst david was in his nuptial jollity , and swallowed up in fond caresses and doting upon that beauty which had formerly bewitcht him , god stirs up his prophet nathan to give him some check and interruption in his solaces , by propounding something that might bring his late horrid sins to his remembrance . and accordingly the prophet does his office , and propounds to him the parable of the poor man with his little ewe-lamb . how that this was his only companion , his only darling , his bosom friend , that he had nothing else to love and delight in , nor that he could call his own , but this one poor innocent creature ; and yet there was a rich man which had a numerous flock , and enough to make a feast for any friend or stranger whatsoever , and yet was guilty of so much incivility and injustice , as to take away this single lamb from a poor man , with a pretence that he needed it to make an entertainment , which he might have done without the least wrong or detriment to himself , as having such a number of his own , and so many which he might well have spar'd . which parable was no sooner propounded to david , but he resents the act with a great deal of indignation , and delivers his opinion against him that should do such a fact , as an unpardonable offender , and that he was guilty of such a high piece of injustice , that he was not fit to live . for him that had enough of his own , and yet to invade the right and property of a poor man , and to rob him of his little all , was in davids judgment an unsufferable wrong and injury , and that he that did it , deserv'd nothing less than death ; for so are the words in the fifth ver . of this chapter : and davids anger was greatly kindled against the man. and he said to nathan , as the lord liveth , the man that hath done this thing shall surely die . and he shall restore the lamb fourfold because he did this thing , and because he had no pity : so just and severe was david in condemning the robbing of a poor man , and taking away the small substance he had . but then when the prophet took upon him to make a nearer representation of the case , and to bring it home to himself , and point-blank to charge him with the like injustice which he had so severely condemned in another , saying , thou art the man : we must needs think that david was much startled when the guilt recoil'd upon himself , and that his own conscience made the rebound . but then when it was brought so close to him , that there was no avoiding his own self-condemnation , david presently makes an ingenuous confession , saying , i have sinned against the lord. and such we may observe are the mercies of god , that his pardon follows immediately upon his confession . and nathan said unto david , the lord hath also put away thy sin , thou shalt not die , in the 13. v. howbeit , in the next v. says the prophet , because thou hast by this deed given great occasion to the enemies of the lord to blaspheme , the child also that is born unto thee shall surely dy . where we may observe , that although god was pleased to grant him the greatest pardon of his life ; yet he does not give him a general pardon from other punishments , but assures him at the same time that he granted him his life , that he should have such a punishment wherein he might read the nature and deserts of his sins . the child that is born unto thee shall surely die . from whence it may not be unuseful to observe , that god is pleased sometimes to lay the punishment due to the parents sin upon their children , and so here david had sinned and the child must die for it ; which may be of great use and moment to make people more wary and deliberate how they enter into the holy state of matrimony : for though it be a divine institution , and ordained of god in paradise , and the state of mans innocency , yet there may be ways of unhallowing marriage , and turning that into a sin which was at first ordained for the greatest blessing . for if only interest , or humour , or lust , be the chief foundation and ingredient of our choice ; or if some sinful pre-ingagement or lewd amours make marriage necessary for the hiding our shame ; or if any of these things do cause a contract , or make up the match , we may expect that god in justice may blast and curse the fruits of our body for the sin of our soul , and for the sins of our flesh too . an instance whereof we have in gods decreeing the death of davids child ; which though it was born in marriage , yet god utterly dislik'd the conjunction ; the first occasion and grounds thereof being laid in adulterous embraces ; david making no scruple to murder the husband that he might obtain the wife . but when david heard that heavy sentence against his child , that he should surely die for his sin , might not he have confest himself altogether in the fault , and desired to suffer wholly himself , and have said as in another case , 1 chron. 21. 17. it is i have sinned , and done evil indeed , but as for this lamb , this innocent babe , what has it done ? let thy hand be upon me , or my fathers house , and not on this child , that that should be plagued . i say , one would think that david should have set himself to deprecate gods displeasure against his child upon his account , and desired to have sustained the burthen of his own sin : but the sentence was gone out , and what was written was written , and there was no reversing the decree . and therefore all they that intend to change their condition , and desire that they may leave their inheritance to their children , had best look to it , and have a care that they do not make lust , or any sinful pre-ingagement , a preamble and introduction to marriage , for fear god disappoint them in their hopes and desires , and either write them childless , or take away their children in wrath for their folly and wickedness . for though god spared david , and gave him a grant of his own life , that he should not die ; yet there is no begging the life of his child , the prophet reading its destiny , the child that is born shall surely die . so that for people to couple together in a scandalous and sinful way , and to make lust the basis and foundation of marriage , is to murther their children in the womb , and in a manner to predestinate them to destruction . but then when david heard that his child should not live , but was under a sentence of death , and that according to the words of the prophet it presently fell sick and was desperately ill , how then did he behave himself ? truly like a very kind and indulgent father ; for it was no sooner struck with sickness but david besought god for the child , and david fasted and went in and lay all night upon the earth , and the elders of the house arose and went to him , to raise him up from the earth , but he would not , neither did he eat bread with them , in the 16 , and 17. v. of this chapter . here we see david in a sad and mournful posture , expressing all the symptoms and signs of a mighty sorrow , and being earnest in prayer to god for it ; which if all parents would do the like upon the same occasion when their children are sick , or any ways afflicted , they would find their prayers to be a more efficacious way than all the drugs of the apothecary , or the numberless prescriptions of the physicians for the recovery of their children : for the effectual fervent prayer of the righteous availeth much . but then we may consider , that david had great reason to bewail the sickness of the child , as first , being the effect and punishment of his sin , and secondly , upon the account of natural affection . first , he had a great deal of reason to grieve and be troubled at the sickness of his child , it being sent as a punishment for his own personal sin ; and therefore when he saw it in misery and pain , and great anguish , and considered that it suffered all this principally for his sake , that he had the greatest hand in bringing all this trouble and sorrow upon it , and that he was the great actor in the tragedy , and this his sin occasion'd this great scene of sorrows : how could he do otherwise than lay the sickness of it to heart , and take on bitterly , to think that by the murder of vriah he had caus'd the death of his child , and that by committing folly with bathsheba , he had brought such an affliction upon their issue ? i say , such a consideration must needs wound david to the very heart , and cause him to make great lamentations over the child . and truly the same sorrows would become even the best parents , and it might not be amiss for them to make some like reflections . for the parents are generally apt to impute the distempers , the sickness , the death of their children , either to want of due care in their nurses , or to the badness of the air , or the unwholesomness of the season , or ill diet , or the irregular course of the physician ; i say , though we are apt to ascribe the sickness and death of our children to these outward and secondary causes , yet we should do well to suspect our sins as the cause of their misery and sufferings , and to believe that there is something more than ordinary in the afflictions of such harmless and innocent creatures . surely the parents have sin'd though these poor lambs suffer , and therefore it is good and convenient that all parents do examine themselves , and see whether they need go any further than themselves to find out the true cause and original of those many weaknesses and distempers which they see in their children , and for which they seem so much concern'd and troubled . how mightily are some parents troubled to see their children grow crooked and deform'd , and yet little consider that possibly their children are the unhandsomer for their being so proud of themselves , and glorying in their beauty ; others are griev'd to see their children prove such punies , so feeble and infirm , and of such a weak constitution , and do not reflect upon the debaucheries of their life , and how they have lost their strength in dalilahs lap. and it is a general complaint and observation that every age declines more and more in strength and virility , and that the latter generation of men are dwindled almost into pigmies in comparison of what they were formerly , and yet men do little consider , that luxury and riotous living may be assigned as the grand causes and reasons of this great degeneracy . and we also see that new and strange diseases do creep up daily and multiply and invade humane bodies , and yet we seldom impute these decays and breakings of nature to the vices of our progenitors . whereas we have just reason to grieve at the sight of those many diseases which attend our children , and those great infirmities which they often labour under , and the more reason to be humbled when we reflect upon our selves as the authors of them . the truth is , we have laid a train of mischiefs in our bodies by our vices , which will certainly ruine and blow up our children ; we have created diseases in our bodies by trespassing too much upon nature , and offering great violencies to our constitution ; we have broken and shattered our bodies by great excess , by hard and unseasonable drinkings , and that may be one reason why we deliver down such a weak and crasie progeny . we have turn'd our bodies into bogs of uncleanness and putrefaction , by our lust and wantonness , and that may be a very proper reason why our children carry about them such an hospital of diseases . we have made our bodies sepulchres and burying places of wine , and that may be another reason why our children become corpses so soon , and go so early to their graves ; we eat and drink destruction to our children by our gluttony and drunkenness , we dig their graves as well as our own with our teeth , and by swallowing down over-much , we prepare them for the devoration of the worms ; and 't is not any whit probable or likely , that our children should prove sound and healthful , when we distemper our bodies , and treasure up diseases . and we may consider , that we do propagate diseases many times as well as our nature , and there are diseases which ( our posterity find by woful experience ) run in a blood ; and therefore it is the duty of all parents who desire the good of their posterity , and have a regard to the welfare and happiness of their children , to be very strict and punctual in observing the rules of temperance and sobriety , and in keeping their bodies pure and undefil'd ; forasmuch as by a vicious and debaucht life we store up diseases for posterity , and transmit great evils to our generation . for 't is certain , that by great excesses and impure mixtures we do corrupt our bloud , and consequently must convey a taint to our off-spring , and a rotten father seldom produces any other than a consumptive child ; and besides , our vices are as communicable to our children as our diseases , and who knows but that god might determine to take away davids child for this very reason , lest he should patrissare take after his father , he being the child of an incontinent father , and the issue of such unhallowed embraces . and therefore when david was devoting his enemies , he makes this one of his dreadful curses , let the iniquity of his father be remembred with the lord , and let not the sin of his mother be blotted out , in the 119. ps . and 14. v. and truly i fear that there are too many ungodly fathers and mothers in the world , whose wickedness and folly is such , as that their children suffer for it deeply , being cover'd with sores and boils , and having such diseases breaking forth as are plain marks and tokens of their parents sins . god visiting the iniquities of the fathers upon the children , and not suffering the iniquity of the father to be conceal'd , nor the sin of the mother to be blotted out . and therefore those parents that are conscious to themselves of any such great and foul sin as davids was , have very great reason to lament the diseases and death of their children , when they consider , that they themselves were the great instruments of bringing all those miseries upon their children , and that their sins have had the greatest hand in their destruction . and 't is very well worth our observation , that in the first age of the world it was never seen that the son died before the father , but the oldest always went first : but then when the wickedness of men grew great , and their pride so great that they were too high for their station , and would needs be building castles in the air , and climbing up to the battlements of heaven , it hapned presently afterwards that terahs son died before his father , and there is a special note and mark set upon it as a kind of wonder , in the 9. of genesis and 28. v. and haran died before his father terah in the land of his nativity . from whence we may observe , that the wickedness of a father is enough to alter the course of nature , and to shorten his childrens days , and to accelerate their death , and bring them to the dust before their time . and thus i have been somewhat long on this argument , that i might represent to you the danger of a sinning father and mother , and what a fatal mischief they do their children by their wickedness , in that they bring a curse upon their family , and by their sin occasion the death and ruin of an innocent child ; as is clear and manifest in this one instance of davids child being taken away for the sin of his father . and we may also remember what a greivous curse god entailed upon old eli's family and posterity , that they should die in the flower of their age , and be cut off in their very prime , and that chiefly upon the account of old eli. and therefore parents had need take a care to please god , and that they do commit no great offence , and to keep from great transgressions , that so their children may not repent that ever they were born of them , and suffer sadly for their miscarriages . and indeed all parents that desire it should be well with their children , and that they should live long and see good days , are concern'd to live a pure and unspotted life , to possess their vessels in sanctification and honour , not in the lust of concupisence , otherwise they may bring great miseries upon their children , and perhaps a sudden death ; and if they are resolv'd to continue their debaucheries and lewd amours , they had even as good strangle their children when they are newly born , and it may be a mercy to tear them in pieces as medea did her brother absyrtus , rather than they should live to inherit their phthisicks , consumptions , and loathsome diseases , and to be plagu'd all their life long with the miserable effects of their parents sins . and truly all vitious and ungodly parents have the same grounds that david had to lament over their children when they shall see them sick of their diseases , consuming with their lusts , and expiring under the curse of their sins . and therefore if parents would but take care to live better , and more vertuously , possibly their children would not prove so sickly , and might live longer ; for 't is certain , that davids child was sick , and died so soon , for the wickedness of the father . secondly , davids great grief and mourning for his child , during the time of its sickness , was very just and reasonable upon another account , as being an expression of humanity , and the result of a natural affection . for our religion has not like the stoick seal'd up the fountain of tears , and wip'd them away from our eyes , whilst we are in this bitter achor and valley of tears ; but has given us liberty to vent our sorrows , and ease the inward griefs of our mind in a reasonable measure , according to the proportions of humanity , and so far as is consistent with , and not contradictory to our christian hope ; and therefore as to grieve immoderately is unlike a christian , so not to grieve at all is unlike a man : so that davids sorrowing for his child when he saw it in pain and anguish , was but a reasonable passion , becoming him as a man , in sympathizing with the sufferings of humane nature , and much more becoming him as he stood in the relation of a father , whose bowels , if he had any , must needs move and yearn over a sick and languishing child . and therefore it was no such real matter of wonder , as the spectators of davids sorrows thought it , to see him involv'd in tears , and making his bed on the ground , and acting the part of a true mourner , whilst his child was alive ; for he saw it restless , and tumbling up and down for ease , and could find none ; he saw it in great pain and anguish , and that there was no helping of it ; he saw that physicians were of no value , and all they could do could do no good ; he saw the child lie panting and heaving , and bemoaning it self with sighs and groans that were unutterable ; he saw it in sore conflicts and strugling for life , and in the pangs and agonies of death ; and how could a father forbear weeping and making great lamentations over a child in such a deplorable and sad condition ? he saw also the mother wringing of her hands , and beating her breast , and with floods of tears running down her cheeks , and crying out , what shall i do for my child ? lord spare my child , lord be merciful to my child : he saw likewise the attendants that stood about not well able to endure the room , for the hollow sighs and sobs , and the piercing groans of a child that was drawing on , and breathing out its last . and lastly , he saw the servants of his house very much clouded , and hanging down , and going mourning and heavily , & quis talia fando , temperet à lachrymis ? who can possibly forbear weeping almost at the rehearsal of such a large scene of sorrows ? how could a father restrain his tears when he beheld his own flesh and blood , and bone of his bone , to be in such great affliction ? how could he endure to see his own bowels torn from him without a deep and sorrowful resentment ? how could he look upon a child , an innocent child , rowling about in so much pain and torment , without being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heavy and sorrowful , even to death ? would it not melt a heart of stone , and draw tears from a marble to behold such a spectacle of pain and misery ? and therefore davids taking on so heavily for his child in the time of its sickness , was very reasonable and justifiable too ; forasmuch as tears are the natural tribute which we pay to the sufferings of mankind , and much more do we owe them to our friends and relations , and our dear children , and such as are part of our selves . but then , if david was such a man of sorrows , and took on so grievously for his child in the time of its sickness , and whilst it was yet alive , surely we may expect to find him in a desperate condition and ready to sink into the grave with it , when he heard of its departure . certainly , he that was so much troubled to see his child in pain , must be in the greatest agonies of sorrow when he hears it is dead . he that could not endure to see it in misery , how will he bear the loss of it ? he that was ready to kill himself with grief for his child when he was sick , surely cannot live when he is dead and gone , and past all recovery . this was that indeed which his servants , and all that were about him expected . they supposed , seeing their master had laid the sickness of the child so much to heart , that he would be in strange confusions , and refuse to be comforted when he heard of its death . but there was no such thing , the scene is much altered and chang'd , and the expectation of his servants is much deceived : for instead of extream mourning for the child when it was dead , he begins to revive and take heart , and falls to his meat , and takes those refreshments which he had lately refus'd . which action and carriage of david shew'd very strange and a wonder to his servants in the 21. v. but he presently removes the wonder , and tells them the reason why he mourn'd no longer , but rather rejoyced at the news of the childs death . and he said , while the child was yet alive i fasted and wept , for i said , who can tell , whether the lord will be gracious to me that the child may live ? but now he is dead , wherefore should i fast ? can i bring him back again ? i shall go to him but he shall not return to me . in which expressions david does signify and declare the reasons why his carriage upon the death of his child differ'd so much from what it was when it was sick , and yet alive . for i said , who can tell whether the lord will be gracious to me that the child may live ? that is , though the child be desperately ill and past all hopes as to outward appearance , yet who knows but god may hear my prayers for him , if they be made with true fervour and devotion , with zeal and integrity ? who can tell but upon my humble petition and earnest intercession for the child , god may spare him to me , and give a further grant of his life , and recal the black sentence and warrant for his death , if there be such a due application made to him ? for whilst there is life there is hopes , and there is mercy always with god , that he may be feared and supplicated unto , and therefore it may be expedient and useful to continue my prayers and to proceed in my penitential sorrows . and thus did david argue the reasonableness of his sorrowing and humbling himself before god for the child whilst it was yet alive . and truly it would be an excellent and laudable thing in all parents to follow this example of david , so as to betake themselves to prayer , and to use the deepest humiliation when their relations and children happen to be under the rod and hand of an afflicting providence ; for there is no such effectual means for their recovery as a hearty and sincere prayer . for the effectual fervent prayer of the righteous availeth much , saith st. james in the 5. c. and 16. v. there is more vertue and efficacy in prayer than we are ready to believe , and they have a more soveraign power to cure all maladies than the best prescriptions : this is the panaceavera , and the great catholicon , surpassing all those of humane art and invention , which some have so vainly boasted to find out . prayer is the universal remedy , and has perform'd greater cures , and greater recoveries , and done greater wonders than all the elixirs , or proprietates , or nostrums of the most skilful and renown'd physicians . it was prayer that restored hezekiah from a dangerous sickness , and prolong'd his days ; it was prayer which supported david under all his troubles , and gave him ease in his greatest extremities ; it was prayer that opened the eyes of the blind , and ejected the devils , and did the most glorious things to all admiration : and therefore we must apply our selves to god , and depend upon our prayers as the most proper and specifick remedy in afflictions . we must be fervent , and frequent , and importunate in prayers to god on the behalf of our friends and relations , and who can tell whether god will be gracious to us that our friends may live . but then may some reply and say , it was in vain for david to use prayer or any other means ; it was to no purpose for him to expect the recovery of his child , or that god should answer him though he pray'd never so much . for he knew that god had decreed the death of his child , and told him in as plain words as could be , by his prophet , that the child should surely die ; and why then should david flatter himself so as to imagine that he could do the child any good by his prayers , or prevail with god for his recovery ? why should he use that dubious language , as , who can tell , 't is possible , or it may be that the lord will be gracious to me that the child may live ? why should he stand doubting or supposing a possibility of a thing , when god had positively declared the contrary ? to which i answer , that god declared by his prophet jonah , the destruction of the ninevites , and prefixt the time to just forty days , and this was declared with as great positiveness as the death of davids child by the prophet nathan , and the prophet jonah try'd and said , yet forty days and nineveh shall be overthrown , in the 3. of jonah and 4. v. and yet after the delivery and promulgation of this sentence , the ninevites did not despond , or utterly despair of gods mercy , but fell to repentance and humbling themselves , and put the success to the same venture that david did , and much in the same language , saying in the 9. v. who can tell if god will return and repent , and turn away from his fierce anger , that we perish not ? and what was the issue of their repentance and humiliation , and using the best means they could to divert gods judgments ? why the issue was , that by their repentance they stav'd off the judgment and put it back , as we may see in the 10. and last ver . and god saw their works , that they turned from their evil ways , and god repented of the evil that he had said , that he would do unto them , and did it not . and so in the 20. ch. of the 2. of kings , god ordered the prophet isaiah to go and carry to hezekiah the same message of death , and to acquaint him that he must expect no other than death . thus saith the lord , set thine house in order , for thou shalt die , and not live : could any thing be more absolute and positive than these words ? and yet hezekiah instead of melancholizing himself with the thoughts of death , or expecting it every hour , turned his face to the wall , and prayed unto the lord , saying , i beseech thee , o lord , remember now how i have walked before thee in truth , and with a perfect heart , and have done that which is good in thy sight : and hezekiah wept sore , in the 3. ver . and what good , will you say , could hezekiah's praying , and weeping , and appealing to the righteousness of his life do him ? could that or any thing else save him and prevent his dying , when god had so solemnly decreed ? yes truly his prayer and repentance did him so much good , as to prevail with god to grant him a longer lease of his life ; and ordered the same prophet that had just now told him of his death , to return forthwith and acquaint him also that he had reverst the fatal sentence : turn again , and tell hezekiah the captain of my people , thus saith the lord , the god of david thy father , i have heard thy prayer , i have seen thy tears : behold , i will heal thee ; on the third day thou shalt go up unto the house of the lord. and i will add unto thy days fifteen years . what then shall we say , that there is any change in the divine decrees , or any inconstancy in god , or that he is worse than his word , when he thus positively denounces judgment , and yet suspends it ? god forbid , says the apostle , yea let god be true , but every man a lyar , as it is written , that thou mightest be justified in thy sayings . and therefore for the clearing of god from all imputation of falshood or mutability in these instances of his judgments denounced against sinners without any actual execution , we are to understand that those threatnings of god in scripture , which run in an absolute form , have a condition imply'd , that is , nineveh shall be destroyed , and hezekiah shall die except they repent : so that god does still reserve a power of revocation , and puts in a conditional clause of repentance , which though it be not exprest , yet is always to be understood ; and therefore where gods threatnings of death and destruction seem most peremptory and final , we are yet to attempt the diverting and preventing them by our prayers and repentance ; we are to use the means , and as we say , leave the success to god : for who knows but the lord may be gracious ? but if god will not hear our prayers , nor accept our repentance , as he did neither in the present case of davids child ; yet we are to use the most proper means , and to try all the ways imaginable to pacify gods anger , and to appease his wrath , and still to go on praying and repenting as david did . we are not to despond of mercy , or to despair of success , but at the very last push , and the utmost extremity of affliction , to say , who can tell but the lord will be gracious ? and thus i have delivered to you the just reasons why david mourn'd so exceedingly for his child when it lay upon a bed of sickness , and languishing : as first , considering that his own sin was the chief and declared cause of his child 's grievous and desperate sickness ; and secondly , upon the account of that natural affection which is in all parents toward their children , which moves their bowels to pity and bewail them when they are in misery and distress . but then the great wonder is , that the father which was so much concern'd and deeply immerst in sorrow for the sickness of his child , should give over mourning upon the death and loss of it ; that his sorrow should expire and be at an end as soon as the child was departed , and had given up the ghost . but now he is dead , why should i fast ? why should i trouble and grieve my self any longer ? but how oddly and strangely , may some say , doth this look in a father , to dry his eyes , and clear up his countenance presently upon the death and loss of his child ? is not this a thing out of course , and a very strange temper , to sorrow so much for the child when it was sick , and to cease sorrowing when it was absolutely dead and gone ? surely , this giving over mourning at the death of so near and dear a relation as a child , must needs proceed fromhard-heartedness , or the want of natural affection and of common humanity . but then we may observe , that david both to excuse and justifie his not mourning for the death of his child , nor taking on so grievously as he did before , alledges these good and substantial reasons , as first , the consideration of the necessity of his own dying ; and secondly , the impossibility of his childs coming to life again . and we may also suppose that he had some further considerations at that time , which helpt to allay and silence his sorrows , as namely first , the consideration of the childs dying in its age of innocency . secondly , that it was gone out of a wicked and troublesome world. thirdly , that it was freed from those pains , and sicknesses , and diseases , which are incident to this mortal condition . fourthly , that it was released from those pains and miseries which it underwent : and fifthly , that it was the will of god it should be so . and it is but very reasonable to imagine , that all these considerations , though not verbally exprest , might occur to davids mind , or any mans else upon the like emergency . i begin with the first consideration that put a stop to davids sorrowing for the loss of his child , and that was the necessity of his own dying . can i bring him back again ? i shall go to him . david considered that death was common to all , and that 't is appointed for all men once to die : what man is he that liveth and shall not see death ? in the 89. ps . and 48. v. and i know , says job , that thou wilt bring me to death , and to the house appointed for all the living ; and so david was convinced that he must as surely die as he was then alive , and that life is but a short preamble to death , and why then should he grieve and torment himself for the loss of his child , when nothing had hapned to that but what must also happen to himself and to all men living ? for he was only gone the way of all flesh , and had paid that debt to nature , which every one must do at one time or other , sooner or later . his child indeed was dead , but that was but a common , natural and unavoidable thing , and the beaten road to the grave , and the usual way of going out of the world. he considered wisely with himself that his child was only gone before him , and that he must prepare to follow ; that his death indeed was somewhat early and immature and sooner than ordinary ; but the father must not stay long behind . he saw that sometimes the buds and blossoms were nipt and fell to the ground , and that ripe fruit would certainly drop off ; he observed that sometimes the lambs went to the slaughter , and that there was no escaping for the old sheep ; and therefore it was in vain to be troubled at a thing which was past and gone and could not be helpt , and which all must submit to , young and old , the father as well as the child . and what though it was a princely babe , and heir to a crown , and if it had liv'd might have been valued at as great a rate as his father , worth ten thousand of the ordinary sort of people ; yet death was no respecter of persons , makes no distinction , and takes the ignoble and noble , the prince and the peasant , and sweeps away all alike ; 't is not a crown or a great inheritance that will purchase life , or deliver from death ; 't is not a high descent or being of the royal blood , that will priviledge or exempt from the grave . but david himself must surrender up and lay down his scepter at the summons of the king of terrours , which had so lately cut off and prevented his sons inheriting the fathers glory ; the branch is now lopt off , and ere long the root will be taken up and carried away . and therefore 't is not long , says david , before i shall go to the same place , and be laid equal with my child in the dust . he has only made the first hancel of my tomb , and taken the first possession of my grave . he has had the misfortune , or rather priviledge , to go before me , but i am going apace to meet him . he was snatcht away betimes , and i only wait gods leisure , and look when my change will come , and expect every day to be called away ; and therefore i do not think it reasonable to imbitter this short life , or to make my self uneasy and uncomfortable the rest of my days , by a great and violent sorrow for the loss of my child ; when i know that i have not much longer to live , and that the days of my pilgrimage will shortly be at an end , and that his condition will shortly be mine , and we shall both meet together in the grave , and be fellow lodgers in the dust , and sleep together in the same chambers of darkness ; and therefore , says david , why should i fast ? why should i macerate and wast my self ? why should i grieve and pine away ? why should i go and throw away my life in sorrowing for the death of my child , when i know that all the sorrow in the world will do no good ? and that my child has passed those gates of death , which i my self must after a little while strive and struggle to get thorough , and that he is now in his grave out of which i cannot keep long ; and why then should i fast ? can i bring him back again ? i shall go to him , but he shall not return to me . but he shall not return to me . that 's another consideration which might well serve to pacify davids sorrow and discontent at the loss of his child ; namely , the impossibility of its coming to life again , or returning to the same condition as formerly . i shall go to him , but he shall not return to me . death is that which puts a perfect and absolute end to this present life , and when we are committed to the dust and laid up in the grave , there is no breaking forth , no expecting our liberty or enlargement till the day of the general resurrection . we are prisoners of hope , sayes the prophet , that is , though we have a promise and assurance of our rising again , and being delivered from the grave , yet still we are prisoners till the time of our redemption comes , and consequently must remain in hold , and under the strict custody and durance of the grave . death is a total privation of life , and à totali privatione ad habitum non datur regressus , our philosophy tells us , that is , though it be possible to recover the sight when the organ of the eye is only inflam'd or distemper'd , or grown over with a film ; yet when a man is stark blind , and his eyes are dropt out of his head , then such a recovery is utterly impossible : and so death being a total privation of motion , sensation , and all the acts of the animal life , there is no returning after that has once pass'd upon us , to any such vital operations , we are , says the prophet samuel , 2 sam. 14. and 14. ver . as water spilt upon the ground , which cannot be gathered up again , that is , as water spilt upon the ground presently vanishes out of sight , and sinks into the earth , and by the diffluence of its parts is so disperst and wasted that there is no gathering it up again in the same quantity that it fell ; so death causes such a dissolution of the parts of our bodies , that there is no reuniting them in the same manner , or forming them into the same orderly lively fabrick by all the power and art in the world. can these dry bones live , says the prophet , is a question that might very well be askt , as being a thing almost incredible , but that nothing is impossible with god. but then how is it that these dry bones will live ? surely not in the same way as formerly , nor can they be enlivened by any humane power or art , but they shall be quickned by a miraculous power , by the same power which raised jesus from the dead ; but at present , during the time and reign of mortality , they must remain rotten , and shatter'd , and liveless , and only in a possibility to return to life by the wonderful power of god in the morning of the resurrection . and job in the 24. c. and 14. v. asks much the same question , if a man die , shall he live again ? where job does not so much doubt or question the truth of a resurrection , as puts it out of all doubt by so propounding it ; if a man die , shall he live ? yes , he shall , but not by any power of nature to restore it self , nor that there is any remains of spirit in man after death which can quicken into new life of its own accord , nor that there is any seed of immortality in humane bodies , as some of the jews did fondly conceive , when they imputed the resurrection to the vertue of a worm in the back-bone which never dies : and therefore though we are to believe another life , yet we must believe it in another place ; for when our life here is once expir'd , there is no return of it , till god breath into us a new spirit of life , and inspire us with new vigour and motion . and therefore pray'd in another place , that god would continue his life a little longer upon earth , as verily believing he should never see it any more when he had once left it ; spare me , o lord , a little longer , before i go hence , and be no more seen , ps . 39. and 13. v. man , sayes solomon , goeth to his long home , and the mourners go about the streets , long indeed , whence there will be no moving or stirring a foot till the great day of judgment . and not improper to our purpose is that observation of the fox in the fable , who when he was much urg'd and importun'd to go and pay a visit to the lyon in the time of his sickness , and told , that his company would be more useful and serviceable to the lyon , in order to the helping him to make his will , as being one famous for his wisdom and sagacity ; answered , by no means , for there was a great deal of danger in going to visit this king of beasts ; for he had observ'd a great resort to the lyon , but saw no marks or footsteps of any that ever return'd from him . vestigia nulla retrorsum ; and so may we say , that we have known millions that have enter'd into the shades below , but none that ever came back from thence ; and therefore we find , that when dives was in torment , and made this earnest request to abraham , that one might rise from the dead and inform his brethren of the truth of hell torments , and by such a wonderful information might scare them from doing any thing that might bring them thither ; yet this request was denied him upon this account , joh. 7. and 9. v. there being so great a publication of a future state by moses and the prophets and other divine testimonies ; and besides , abraham told him , that between us and you there is a great gulf fixed , which place is enough to evince the impossibility of a return to this world after death ; and therefore we imagin , that david at the parting of his child took his final leave of him , bidding him an eternal farewel , and an everlasting good night . for he considered that there was no hopes of seeing him again under the same circumstances , or conversing with him in the flesh ; and therefore having decently committed his body to the ground , and laid him in the bosom of our common mother earth , and perhaps dropping a tear or two upon the hearse , and besprinkling the grave with tears , as our saviour did lazarus in testimony how much he lov'd him , he retires from the funeral with great solemnity we may imagine , but without any further lamentations , saying , wherefore should i fast ? can i bring him back again ? i shall go to him , but he shall not return to me . but then perhaps several may be ready to tax this discourse with impertinency , and say , what needs there all this stir and ado to prove a thing that never was gainsaid or contradicted ? as namely , the impossibility of the dead coming to life again , and rising out of their graves to live anew in this world : who is so silly or credulous as to expect such a thing ? or who would desire to see the ghosts , or any representations of their friends when they are dead and gone ? to which i answer , that i believe there is none so silly , or whimsical , or deeply melancholy , as to expect a return of their friends and relations from the grave . but then people make a great argument against themselves , and do highly condemn themselves of the greatest folly in their inordinate sorrowings for the dead . for why should they take on and weep so bitterly for the loss of a child or relation , when they believe no such thing as a return from death ? why do they wound themselves with such mighty and piercing sorrows for their relations , when they know they are dead and gone , and that there is no hopes of seeing them again as long as the world endures ? this indeed is their folly to grieve for an irrecoverable loss , and to weep incessantly at the remembrance of deceased friends . for t is the vainest , idlest thing that can be , to mourn when all the mourning in the world will do no good , neither to us or our friends ; and therefore this consideration , that all our tears are in vain and ineffectual , and that they may be spent as well upon a dead tree as a dead child , and recover one as soon as the other , may serve to suppress all the extravagant sorrowings of all persons for their friends and relations , and make them argue with themselves the unreasonableness of all such desperate mourning , saying with david , now they are dead why should we fast and take on so grievously , and refuse to be comforted , as rachel , because our children or our friends are not ? for to what purpose is all our weeping , and mourning , and casting down our selves ? can we bring them back again ? no , that 's utterly impossible , we shall go to them very speedily , and follow them close into their graves , but there is no expecting to see them any more : they shall not return to us . thirdly , another thing which might well stop davids sorrowing for his child , might be this consideration , that his child died in its innocent time , and before it came to the age of sinning . for though it be a great happiness to have our children live and grow up to be men and women , to see them ripen to the perfect use of reason , and to arrive at years of discretion ; though it be a singular comfort and honour to parents to see their children grow eminent for piety and wisdom , and to become the great lights and ornaments of their generation ; yet the great unhappiness in breeding up children is this , that parents are not sure of their childrens inclinations to vertue . and they are not certain though they give them the best education in the world , but that they may make an ill use of it , and turn the edge of their wits against god and vertue , and only prove more ingeniously wicked , and great criticks in debauchery . for good education does not always and infallibly make good men ; and though our children are sometimes very hopeful when they are young , and give great presages and specimens of virtuous dispositions , yet their inclinations are as uncertain as wind , and as unstable as water in that slippery age , and 't is a thousand to one but that when they come from under the discipline of the rod and ferula , and are left more to their own liberty , and have the reins laid loose upon their necks ; 't is then , i say , very great odds , but they will prove contrary to expectation , and the byass of their inclinations be turn'd a wrong way . for whoever shall consider the flexibility of youth , and how easily it is seduced and led aside by bad examples and great temptations , which do every where abound in the world , cannot but think it a miracle of grace for youth to keep upright and unspotted from the world. it may indeed much fortify and preserve youth against the assaults and flatteries of vice , to be season'd with good and vertuous principles : but if they are never so carefully educated , and religiously brought up , yet when they come fresh and green into the world , they are ready to be bent any way , and most likely to lean to the wrong side , and to stand according to the bent of corrupt nature . but questionless good education will go a great way in making a good man , and has a great stroke and influence upon the succeeding part of our life . but yet 't is but a common supposition , that that vertue which was so secure and flourishing when it was confin'd within walls and out of the reach of temptations , may be in great hazard and danger when it comes abroad , and to live in the air , and within the breath of temptations . for a cloyster may secure that vertue which perhaps would be lost if it walkt at large , and a school may send forth a good lad , which perhaps liberty and company may corrupt and spoil . so that there is no depending upon or assurance of our childrens vertue whilst they are young , and before they come to the regions of choice , and make some experiment of themselves , how tenacious they are of vertue , and how much they can hold out against the great and suitable temptations that are in the world ; and therefore we are very fond and foolish to promise to our selves great matters from our children , or to build over-much upon their future vertue , and to please our selves with thinking what rare men they will make , and what great comforts they will prove to us ; whereas we know not what great alterations time may produce , and what years may bring forth . for although we may dote upon our children when they are young , as david did upon his darling adonijah , and applaud their inclinations , yet they may get to head , and grow masterless , and disobedient and incorrigible as adonijah was , they may grow worse and worse as they grow older , and as jacob said upon another account , may by their great undutifulness and ill behaviour bring down our gray hairs with sorrow to the grave . we are apt , too apt indeed to mutter and repine at the providence of god when he takes away our children when they are young , and of great hopes as we think and presume ; but god knows what manner of persons they might have been , if they had liv'd , whether they might have prov'd good or bad , a joy or grief unto us . what if these hopeful children had liv'd to imbibe ill principles , to scoff at virtue , to deride the being of a god , and to make a mock of sin ? what if they had liv'd to be profane and irreligious , and to prove such youths as we have some in these days , should we then have thought their life a blessing , and not rather a curse unto us ? and who knows but there was a great mixture of mercy in gods judgment upon david , in taking away and bereaving him of his child , lest he should have prov'd one of bad inclinations , as being sprung of a vitious stock , and as the vulgar proverb says , that which is bred in the bone will hardly ever out of the flesh . we see how ill his other children prov'd , tamar was defil'd and asham'd of her self ; amnon was incestuous and brought a great stain upon his family : and his dearest absolom was both a murderer and a rebel , and died in such a state of wickedness , that david was exceedingly troubled at his going out of the world in such an impenitent condition , mightily deploring his untimely death , and wishing if god had so pleas'd , that he had laid down his life in exchange for his sons , speaking it with the greatest ingemination , as a sign of the deepest sorrow , o my son absolom , my son , my son , would god i had died for thee , o absolom , my son , my son. and if these children of david prov'd so bad , who knows but the child that died might have prov'd as bad as any of the rest in case it had liv'd ? ah beloved , we know not what manner of persons our children will prove , what their qualities and conditions may be , and therefore we know not well what we do when we murmur at gods removing them from us . and if we do but look into the proverbs , we may be easily convinc't ( and observe how we read there ) that children are not always such blessings that we should desire so much their living , for they may be curses as well as blessings to us , according as they shall prove . a wise son maketh a glad father , but a foolish son is the heaviness of his mother , prov. 10. 1. and in the 23. of prov. and 24. v. the father of the righteous shall greatly rejoice , and he that begetteth a wise child shall have joy of him ; and in the 17. ch . and 21. v. he that begetteth a fool doth it to his sorrow , and the father of a fool hath no joy ; and in the 25. v. a foolish son is a grief to his father , and a bitterness to her that bare him . in all which expressions we may see , that a man is much happier in having no children than such as are foolish and vitious ; and that nothing can be a greater grief and dishonour to parents , than to have silly and wicked children . what comfort is there in having such lewd and profane sons as old eli's , who brought a scandal upon their father , and a curse upon their family , the whole generation ? o● what can be a greater grief to a father than to have such a son as jeroboam the son of nebat , who made israel to sin ? that is , one that shal● prove the pest of the age , and the● bane of mankind ? and therefor● we need not be so greedy and desirous of children , or so loth to par● with them when we have them , unless we could have a better prospect of their conditions , and assuredly knew that they would prove comforts and ornaments to us , by thei● wisdom and good conversation . an● therefore david might well comfor● himself , and take heart after the lo●● of his child , to think that though he had lost a child , yet it was a● innocent child , one that had n● great sin , if any to answer for , on● that had not sullied its soul with the least tincture of any actual sin or transgression , and that it went as pure out of the world as it came into it ; whereas if it had liv'd to maturity , it might have been like the rest of the world , or died with some great sin upon it unrepented of , as well as some of his children had done . and truly the same consideration may well be made use of by all parents , to bring them quietly to sustain the loss of their children when they die in their nonage , and very young . and what can be a more comfortable consideration , than for parents under such losses , to think that their childrens virtue if they had liv'd , was very uncertain , and that vice was the most likely to prevail ? that sin reigned more in the world than goodness , that the greater part of the world was stark naught , and that but few continued in it but contracted some spot or stain , and none that was perfectly innocent ? and therefore it might be a mercy to their children to be set out of the reach of sin and temptation , and to have such an early translation to heaven , before they had done any thing to hazard their salvation , or to forfeit the love of god and title to eternal life and happiness . well may parents pronounce their children blessed when they die in such a state of innocency . for of such , says our saviour , is the kingdom of heaven . fourthly , another consideration which pacify'd davids sorrows for the loss of his child might very well be this , that it was remov'd from the great evils and calamity of the world. this world ( god knows ) is but a troublesome place at the best to live in , and no man must think to go scot-free from troubles of one kind or other . the thracians , as cicero reports out of herodotus , were wont to weep at the birth and nativity of their children , to think what a sad and troublesome theatre they entered upon , and that they were born to know a great deal of sorrow and misery ; but to rejoice at their departure and going off the stage , to think that they then retired from the distracting cares and inquietudes of a troublesome world , and were past the reach and grievance of all misfortunes . this world is too low a region to be free from storms and tempests , and there is no expecting a perfect serenity but above the clouds ; and there is no such happiness to be enjoy'd here as a freedom from all misery and trouble , he being the happiest man at present that meets with the least trouble or perplexity ; and therefore no man of experience in the world needs to be told , that all here is vanity and vexation of spirit ; and whoever shall consider the great changes of misery that are in the world , from war to pestilence , from pestilence to fire , from fire to great confusions which have hapned , not only in the memory of many , but in our days , and within the compass of a few years ; and moreover , what great and terrible judgments are continually impending over our heads , and full upon the inhabitants of the earth because their wickedness is great ; and also the continual losses and crosses , the sorrows and disappointments which come of course , and happen according to the mutable condition of things below . whoever , i say , shall seriously consider this sad revolution and mixture of sorrows , cannot judge it in reason good being here , or look upon the world as a desirable place to live in , much less think his children or relations the happier for being here . and therefore david might well think it unreasonable to mourn for the loss of his child , when it was consider'd , that it was gone out of a cross and troublesome world , where the highest and most advantageous condition ( as himself had found by sad and woful experience ) could not exempt a man from great calamities , when he who was his father and a king , was forc'd from his throne , and put to his shifts , and driven from post to pillar , and perhaps was reduc'd to such great straits and extremities , that he would have exchang'd his condition with the meanest of his subjects : how could he mourn for the death of his child when he considered that it was subject to the same calamities as himself , and perhaps might prove every whit as unfortunate in the world if it had liv'd to succeed him , and might have inherited his troubles as well as his crown ? and therefore he lookt upon it as a kind providence , that god had so happily prevented the childs seeing any of those miseries which the father had felt , and thought it a singular happiness and favour of heaven , that his child went out of the world without knowing or being sensible what a trouble meant : whereas himself had been sufficiently tossed up and down upon the waves of affliction , and miserably broken with the cares and inquietudes of a troublesome world , and knew the world better than to esteem it the best or happiest place that his child could be in . and truly all parents would do well to consider how it has far'd with them , what usages and entertainment they have met with in the world , what reproaches and slanders , what losses and vexations have faln to their share , and how troublesome a passage they have had ; and i do not question , but that upon a serious reflexion upon the calamities in their days , and their own private personal sufferings , they will be ready to confess with old jacob , that the days of their pilgrimage have been few and evil , and conclude them happiest that are out of it . and therefore all parents have reason to cease mourning for the loss and death of their children , upon the same consideration which we may well suppose david made use of , namely , that they are past the waves of this troublesome world , and are taken away from the evil to come . fifthly , another thing which might well prevent davids extream sorrowing for the death of his child might be this consideration , that it was freed from those sicknesses and diseases which attend this mortal life . no doubt but david upon the loss of his child , did consider what innumerable diseases do continually accost and prey upon humane bodies , as first the many weaknesses and diseases that are natural to and attend our infancy and childhood , as the great pain of breeding teeth , the being subject to the small pox , to ingender worms , to fall into the rickets , and many other distempers which are common and peculiar to childhood ; besides the many dangers that children are apt to run into , and the sad accidents that often do befal them , whereby they contract either lameness or deformity , or come to an untimely end . and if we have the good fortune to get safe over our childhood , and to come to riper years , yet as we grow strong , so our diseases are stronger , and in our youth our blood is hot and feavourish and quickly in a flame , and our very strength of nature helps to augment our distempers , and makes them prove the more fatal to us ; and when we come to the perfect state of manhood , our very dependance and presumption upon the strength and benefit of nature , makes us bold with those vices which oftentimes help to cut us off in the midst of our days , and then if we live to old age , that is a disease of it self , and nothing but sorrow is our portion , and the pains of death lay hold on us : so that if we take a survey of our whole life , and of our passage from the womb to the tomb , we shall find that every stage and period of this mortal life is way-laid and beset with death . and we know that there are certain dangerous seasons in the age of man which we call climacterical years , wherein our life is in great controversy , and we have a push for it whether we shall live or die : and truly there are so many diseases that are of course , and many more that are incidental and happen between our infancy and youth , that 't is a great wonder that we ever live to be men , and much more that we should pass all those casualties and misfortunes which lie all along in our way to the age of threescore years and ten . and moreover it may be considered what a great fatality gods judgments make , what a great depopulation and vast havock of mankind , the plague , and sword , and famine do make ; and that when these come they sweep away millions as with the besom of destruction . but then secondly , if we do further observe how many sorts and kinds of diseases there are in the world , how that new diseases daily start up , and that old ones so vary and alter in their circumstances , and contract such strange degrees of malignity , that they become new too ; how also that some diseases are acute , others chronical , and that some are rackt with the stone , others tortured with the gout ; some are drown'd in a dropsie , others burnt up with a feavour ; and that there is scarce a man but has a disease peculiar to himself , and proper to his constitution , and dies something a several way from his fellow mortals : i say , whoever shall make this observation of the great swarm and multiplicity of diseases which assault mankind ( and that whereas the diseases now mention'd do kill their thousands , so there is a consumption which kills its ten thousands , and deserves the name of apollyon , the great destroyer of mankind ) must needs grant that the life of man is in jeopardy every moment . and that he is obnoxious to a great deal of misery whilst he lives . but if my courage or your hearts would serve you to go into the hospital , and there turn over the great volume of diseases , and see what huge havock they make ; to behold how the canker has par'd off the side of one mans face , and rotted off anothers nose , and eaten out an eye , and carried away a limb ; to see how the palsy has mortified another , and struck him half dead ; and how many either by natural or vitious consumptions are turn'd into meer skeletons and walking ghosts , and are only the shadows of men : here you will say are sad spectacles of mortality , here are such sights of humane frailty , as are enough to make the hardest heart to bleed , and to squeeze tears from a stock . who can forbear weeping and lamenting to see man that is born of a woman become the spoils of so many diseases , and to be anatomized and dissected , even alive ? here then we may see the sad and dismal ruins of these fleshly bodies , and what miserable creatures we are when god is pleas'd to afflict , and to lay sore and grievous diseases upon us . and truly we are all subject to various and manifold diseases , which issue forth in effects according to their several kinds and qualities ; the matter of most diseases lies lodg'd in our nature and brooding within us : and we have the unhappiness to inherit some diseases by traduction from our parents , and there are many more which are hatcht by our vices , and prove the most deadly and mortiferous . some diseases are so favourable as to carry off quietly and speedily , and others are more cruel , and like the tyrant multiply our deaths , and kill us by piece-meals ; and nothing is a truer observation than this , that we no sooner begin to live but we proceed to die , and are every day going forward and stepping towards the grave . but then although life be a sweet and precious thing in it self , and it be natural for all men to desire to spin out the thread of life to the utmost length ; yet god may send those diseases upon us which may make us weary of our lives , and to wish for death and the grave ; and so we find that job was so pester'd with diseases , that his life was a burthen to him , and he does frequently and passionately beg of god to do him the favour to dispatch him , and put an end to his days , as we may see in the 6. ch . of job and 8. v. o that i might have my request , and that god would grant me the thing that i long for ! even that it would please god to destroy me , that he would let loose his hand , and cut me off ; and in the 3. ch . and 20. v. he speaks much to the same purpose , saying , wherefore is light given to him that is in misery , and life unto the bitter in soul ? which long for death but it cometh not , and dig for it more than for hid treasures : which rejoice exceedingly , and are glad when they can find the grave ; and in the 7. ch . 3 , 4 , and 5. vers . he declares how uneasy and restless he was through the greatness and violence of his diseases , and how severely he was handled : so am i made to possess months of vanity , and wearisome nights are appointed to me . when i lie down , i say , when shall i arise , and the night be gone ? i am full of tossings to and fro , unto the dawning of the day . my flesh is clothed with worms and clods of dust ; my skin is broken and become loathsome : and in the 13. ch . and 14. v. he professes that he had so little joy and comfort in his life , that he would esteem it a mercy to die , saying , my soul chuseth death , and strangling rather than life . nay , he goes further , and says , that he was quite out of conceit with living , and would not be immortal on earth for never so much , they are his own words , i loath it , i would not live always , let me alone for my days are vanity ; and in the 10. ch . and the 1. v. his afflictions seem to have been so great and lasting , that they almost wore out his patience , and he could not endure them any longer ; which makes him speak like a man in great extremity and a desperate condition : saying , my soul is weary of my life ; and so david in the 6. ps . and 6. v. utters himself in the same manner , saying , i am weary with my groanings ; and therefore david might well cease sorrowing for the loss of his child , when he consider'd the manifold diseases that mankind is liable unto , and that it often happens , and that he himself had so experienc'd it , that men meet with such sorrows and afflictions that make them weary of the world , and exceedingly imbitter their lives , and why then should he be troubled at the death of his child ? and that it did not live to be in danger of enduring all the diseases in the bill of mortality ? and how did he know but that if it had liv'd , it might have prov'd of a sickly and weak constitution , and perhaps might bring those infirmities into the world with it as were past all cure , and might be a sorrow to the parents , and a misery to their child as long as it liv'd . and besides , children run many risques and hazards whilst they are young , and come oftentimes to great mischances ; and either they contract a lameness by a fall , or lose one eye or both by the small pox , or are drown'd , or burnt , or kill'd unfortunately ; any of which would prove matter of greater sorrow to parents than a bare natural death . and therefore seeing god was pleased to take it away so very young , and that it dropt off with its first sickness , there was a great mixture of mercy in this sad providence , and little reason to be griev'd at such an early death , when it was so natural , and perhaps prevented the meeting many sad mischances , and a troop of diseases which are incident to this frail and perishing life . and truly all parents have the same reason ( which we suppose david had ) to comfort up themselves after the loss of their children , when they die very young ; as considering that an early death may prevent a miserable life ; and that it is much better to die young ; than to live longer and have such diseases grow and hang upon us as shall make life a burthen to us . and indeed though we are extreamly desirous of living , and are sad and melancholy when we think of dying ; yet we may live so long as that we may have enough of it , and may meet with such sore diseases as may rob us of all pleasure and comfort in living , and spoil our taking any contentment in the greatest injoyments this world does afford us ; we know how the case stood with job , and how that afflictions crowded in so thick upon him , that as he often professes , they made him even weary of his life . and there is none of us that has any priviledge or exemption , or greater security from diseases than job , nor have we bodies of brass , or sinews of iron more than he , but we have bodies subject to the same infirmities , and liable to be invaded by the same diseases , if god to make an experiment of our patience shall think fit to handle us as severely as he did job , and to inflict the same diseases upon us : and therefore we need not so much desire long life and length of days as commonly we do ; because it may so happen , that before we run out half our race , or come to the middle of our course , besides the troubles that are from without , we may meet with such a numerous train of bodily afflictions , that may make us more covetous of death than ever we were of life , and we may live to know so much sorrow and pain before we die , that like job we may be ready to curse our birth day , and wish that we had never been born : and therefore we should not be so very unwilling to depart and leave the world at any time , though never so soon ; because we may suppose , that the longer we continue in it the worse it may be for us , and although we are in health at present , and enjoy our selves finely , yet diseases may within a little time overtake and grow upon us , which may make our life a perfect torment to us , and cause us to consume our days in misery . to speak compendiously , all parents and others have little reason to ingulph themselves in sorrows for the death of their friends and relations , and more especially if it be early and natural , because when they are taken away so soon they happily miss of those sore and grievous distempers which in running out the whole stage of life , do seize upon oftentimes , and render this present life extreamly bitter and unacceptable . and indeed what comfort is there to see our friends often sick , or roaring with the stone or the gout , or some acute pain , or to have them of an ill habit of body , or of a broken health , and to be ever crazy and lingring with some fixt and incurable disease ? what pleasure is it to see our relations rotten and unsound , and patcht up with medicines , and supported with the arts of physick , and kept alive by nice and superstitious observations of diet ? or what delight can we take in injoying our friends when they cannot enjoy themselves ? and what reason then have we to lay so much to heart the death of our friends and relations , and to pine away meerly for sorrow that they are gone ? whereas they are now freed from all the sorrow and contagion of bodily distempers , and have escaped those sore burthens which we are like to feel and suffer if we stay here : methinks we should rather comfort our selves , as we may well suppose david did , to think that our relations when they are dead and gone , are past the shock and fury of a disease , that they have endured one brunt for all ; that they have charg'd that enemy home , which we so much fear and must expect every day to encounter withal : so that considering how we that are left behind are to run the gantlet through troops of sorrow , and to pass the pikes of a thousand diseases , 't is highly unreasonable to mourn and sorrow for the dead , they being past all possibility of diseases , and far removed from this climate of sickness and death . sixthly , another thing which might restrain davids sorrowing for the loss of his child , might be this consideration : that it was releas'd from the great pains and miseries which it lately felt and endured . 't is certain and indubitable , that the soul does not quit its mansion of the body without great strivings and reluctancy , and though it be consider'd that the child was but in its infancy , and newly in possession of life , and that the soul and body had contracted but a late acquaintance , and that the friendship was very new ; yet where there is such a strict conjunction as there is between the soul and the body , though but for a moment of time , the separation cannot be without great grief and sorrow ; where there is such a close union and intimacy , there is no parting without pain and trouble ; and consequently , though the soul of the child was now just enter'd into its new tenement , yet it was so firmly setled , and had taken that deep rooting , that it could not be remov'd or ejected out of possession without great disturbance . and therefore to see a child strugling for life , and to have only breath enough to intitle it to life , could not but wonderfully affect and produce great agonies of sorrows in the hearts of the spectators . and we may observe , that men have naturally that compassion as to pity even a brute when it lies in pain and misery , and look upon it as an act of mercy to dispatch it out of the way . and therefore david seeing his child in that extream anguish and distress , in that sickness to death , and that there was no way to ease and relieve it , could not but reflect upon it as a singular mercy of god to take away the child , and to put an end to such a painful and miserable life . david could not forbear weeping and sadly lamenting over his child when he saw it in the pangs of death , and in those frightful convulsions which were precedaneous to its dissolution . but when it pleas'd god to seal up its breath , and to give it a happy issue out of this troublesome world , then david began to be better satisfied , and to be somewhat comforted with the consideration that god had in mercy released his child from that pain and misery which it lately underwent , and the sight whereof would have pierc'd the hardest heart living . so that all those that have the sad opportunity of standing by their relations and friends when they are upon their sick beds , and in the approaches of death , and there to observe what a tumult and commotion nature is in at that time , and with what pain and trouble the soul and body take their leave one of the other , must needs conclude their parting and separation to be a more dismal and amazing sight than a divorce between the most desperate lovers . let us but be present with our friends in the heat and rage of their distemper , or in the ultimate efforts of life , and we shall then see a tremendous and ghastly spectacle , which is hardly to be related without tears , and cannot be seen without horror and astonishment . o the hollow sighs , and the deep sobs and pierceing groans of our dying friends , which are enough to wound any heart living , and to strike that dread upon us , that the sound of their cries and groans shall never be forgotten , and can we pretend to pity them when we see them in so much anguish and distress , and in the depths of misery , and shall we so contradict our pretences to sorrow , and our compassion for them in the bitterness of death , as to be troubled when they are out of misery , and to deplore their going to rest . shall we weep and mourn to see our friends upon the rack , and in great torment , and shall we take on the more when they are past the sense and feeling of any pain ? how can we reconcile this posthumous passion to common reason ? or can we think to perswade people that we lov'd our relations dearly , when they see us grieve when they were in misery , but to grieve more when they are stept into happiness ? in a word , we may yield to the meltings of nature , or the tenderness of our affections , and gratify our compassions in mourning for our friends when they are in great misery , and the agonies of death . for a compassionate grief is both natural and reasonable , and if we have any spark of good nature we cannot but be mollify'd at the mournful accents of the most despicable creature when 't is in pain and great extremities . but then to mourn excessively for our friends when they are out of pain , and the bitterness of death is past , is both unreasonable and unchristian : unreasonable because they have endured and pass'd the worst , and are perfectly discharg'd from those troubles and sorrows which those that remain alive are subject unto ; and 't is unchristian , because it gives occasion to people to suspect our belief of a resurrection and a future life ; and that we are not really perswaded that our friends are removed for the better , and much for their advantage . and therefore the apostle in the first to the thessal . 4. ch . and 13. v. admonishes christians not to grieve and take on for the dead as others which have no hope , lest they should by that means scandalize their religion , and render their belief of a resurrection suspected and dubitable : so that we are concern'd as christians , and as we tender the reputation of our christian faith , not to be lavish of our tears , nor over profuse in our expences of sorrow for the dead , lest we should be suspected of believing our friends happier here than they will be hereafter . but we should rather in a manner rejoice at the departure of those who have liv'd well and innocently , and die in the lord : forasmuch as the apostle tells us they shall rest from their labours and have all tears wip't away from their eyes , revel . 7. 17. and we should as our church wisely directs us in the office for the burial of the dead , give hearty thanks to god that it hath pleased him to deliver our dear friends and relations out of the miseries of this sinful world , which may furnish us with another consideration that might possibly incur into davids mind , and help to suspend and allay his sorrowing for his dead child , and that is this : that it was remov'd far above the power of sin and temptation . we at present , as the apostle paul complains , carry about us a body of sin and death . we are subject to manifold sins and temptations , and have brought with us into the world those corruptions which in time will ripen into and sally forth in great actual transgressions . job makes a kind of wonder at it , that any man should think he can be perfectly pure and innocent in this body of flesh : for what is man that he should be clean ? or he that is born of a woman that he should be righteous ? job 15. 14. and so david tells us , psal . 51. 5. that sin is the inheritance of our parents , that we are infected with it in the womb , and that we are born with propensions to evil , behold , i was shapen in iniquity ; and in sin did my mother conceive me . so that the seeds of disobedience are lodged in our nature , and the ground-work of sin is laid deep within us , and there is nothing wanting but time and opportunity to make it bring forth in abundance : so that when our children die very young , and go early to their graves , we may comfort our selves with this consideration , that we lose them in good time , and before they have added any actual to original sin ; and that if they had liv'd much longer they would have contracted a new and further guilt , and perhaps have advanc'd in sin as they did in years : for 't is certain , that the strength of nature gives strength to our sins too , and 't is only age that qualifies and fits us for great and notorious wickedness . so that that sin which was only in embryo in our infancy comes within a few years to a perfect shape , and our propensions to evil , in a small process of time are reduced to real and visible acts . my meaning is , that although there is a natural aptness and proclivity in mankind to sin and err from the laws of our maker , yet sin does lie hid and brooding in the time of our infancy , and is only hatcht into perfection by the addition of longer time : and although we have all the principles of wickedness inherent in us at the very first moment of our nativity ; yet we are too impotent to commit evil , and to offend god at that rate , as when we come to a full stature in years and knowledge . we may be full of bad inclinations when we are young and children , but 't is only age that can make us capable of doing mischief , and to be workers of iniquity , and we cannot so highly provoke god when we are ignorant and childish , and know nothing of him , as when we come to the perfect use of reason , and to know his will , and yet run counter to it . and therefore the death of our children may be a happy prevention of their sining : and if they live so long as to receive the benefit of baptism , and to be regenerate and born anew of water and the holy ghost , and so be made lively members of christs church , we are bound to thank god for the mercy of their regeneration , and that they had their sins wash'd away in the laver of holy baptism ; so as that they go much purer out of the world than they came into it : whereas if they had liv'd longer in the world they would have contracted a greater guilt , and had more sins to answer for ; they would have been continually liable to temptations , and in danger of falling into great and grievous sins , and to be corrupted by the bad examples which abound in all places of the world. and therefore there is no reason why parents should so much lament their childrens leaving them so soon ; if they do seriously consider , that 't is a naughty world we live in , and that mens love and practice of wickedness is exceeding great , and that 't is impossible to escape all the pollutions that are in it : and if they do further consider , how much humane nature is tainted with original sin and corruption , which prompts us on to evil continually , and what a subtile and vigilant adversary we have , who is always seeking to beguile and destroy us ; and how thick set the world is with snares and temptations ; i say , if this consideration did but enter into our minds , it would be of great force and power to asswage our passion , and to allay our sorrow for the death of our friends and relations : it being a very comfortable thing to contemplate the happiness and priviledge of those that have shook of the clogs and fetters of the flesh , and let fall their bodies , the troublesome mantles of their souls , and are now expatiating in regions of bliss and happiness , and live in the pure element of goodness , and where 't is impossible that any temptation should approach , or sin have any dominion over them . lastly ; another thing which might stop davids sorrowing for the loss of his child , might be this consideration , that it was the will of god it should be so . he considered that it was altogether foolish and in vain to enter into any controversie with god about his dealings with his child , or to stand expostulating the justice of god in taking it away . for he was convinc'd that gods will ought to be a law unto us , and that there is no need of disputing the righteousness and equity thereof , it being always rul'd and determin'd by his wisdom , and justice , and goodness . for though god be of an infinite and uncontroulable power , and can do whatsoever he pleases both in heaven and earth ; yet there is a maxime in theology as well as policy , that the king of heaven can do no wrong . it must be acknowledg'd by us all , that our life and being is the gift and blessing of god , and so is the life of our children too ; and therefore when god does in mercy give us children , so he may with justice take them away . for may not he dispose of his gifts , and do with his own as he pleases ? god lent us children for a little time on purpose to please us ; shall we be troubled when he resumes them to himself , or griev'd when he requires them back ? we are to observe , that there is a great difference between gods way of disposing his gifts , and that of mens . for though it be common with men to make a deed of gift , and to transfer their own right to a thing wholly to another , so as to lose all propriety in it ; yet god does not make the same disposition of his gifts in that absolute manner ; but when he gives us riches , or honour , or children , or any other gifts , he does not make over to us all the title to , and interest in them , but reserves to himself a power of revocation , so as that he may demand them back at pleasure ; he only gives us the use and comfort of them for a time , but never parts with the propriety , or resigns up all his claim to them : and besides , we should consider , that although god does put those children into our power , and under our jurisdiction , which he is pleas'd to give us ; yet that parents have not that absolute power over their children that god has , nor are they wholly at their disposal , as to the great issues of life and death , which are only in gods hands . and therefore though we may look upon our children as our own , as being flesh of our flesh , and bone of our bone , though we may appropriate them to our selves , and reckon we have the best title to them of all our possessions ; yet still god retains the supream right , and has the first and oldest title to them , and we are only deputed by god to be the overseers and guardians of our children : and therefore as god is pleased to commit our children to our care for some time , yet when he does not like they should be any longer under our tuition , he does in mercy and kindness to them take them away ; when he sees it not good for them to continue with us , he then to shew his authority , removes them from us , and calls them home . and therefore parents would do well to consider , that god has more right to their children than themselves , and that they are absolutely at his disposal , but not at theirs , that they have not that power of life and death over their children which god has : and therefore parents have no reason to be in that hurricane and storm of passion upon the loss of their children , unless they are troubled that god should have his will more than they have theirs ; unless they are grieved that god should take upon him to dispose of their children without their consent and liking ; which argues a great impiety of mind , as if they thought that god was either unjust in taking away the children from their right owners , or unmerciful in not sparing of their lives , which was a greater comfort to them than all other enjoyments ; whereas it would be much better , and tend to hush and silence all the sorrows of parents for the loss of their children , to consider , that they are but under-proprietors of their children , and that they came first from god , before they came to them ; and that as god is the donour of them , so he may well be allow'd the disposal of them , whether for life or death . and besides , it should be consider'd , that gods will is and ought to be supream , and master of ours ; and that we should patiently leave them to gods will and pleasure , when he does not think fit to leave them to ours . it was an excellent saying , and submissive speech of jobs , ch . 1. 21. who when god was pleased to bereave him of all his children by violent and unnatural deaths , and of all his worldly goods too , yet submitted to his great misfortunes with an invincible patience and mildness , saying , naked came i out of my mothers womb , and naked shall i return thither , the lord gave , and the lord hath taken away , blessed be the name of the lord. here is an example beyond example of patience , and quiet submission to the will of god in one of the greatest and severest trials imaginable ; here indeed is an example fit for our imitation , and should be drawn into practice upon the like occasion . and it would highly become parents and others , and indeed is the duty of all to lay themselves at the will of god , and with all humble prostrations resign up their wills to his , and to resign up their children and relations freely to him , who first gave them freely to them . and to say in like manner with job , god has indeed blessed us with children , but has not thought fit to continue them to us : and though we could have been well content to have enjoy'd them , if god had so pleas'd ; yet we are content to want them , being he has thought it better both for them and for us to take them away . the lord has given , and the lord has taken away ; blessed be the name of the lord. * seneca will teach us otherwise in words to this purpose , that we ought not to reckon all that we enjoy our own , or to look upon our children as a sure inheritance , and entailed upon us , but consider , that they are of the same uncertain hold and tenure as other outward blessings are , that they are given us but for an uncertain time , and that we must not promise to our selves any long or certain enjoyment of them ; if we are allow'd the use , and benefit , and comfort of our children for a time , 't is not fitting that we should mutter or think much to part with them when god demands his own , and requires back what he only committed to us by way of lone ; but rather be in a readiness to part with our children and all other blessings when god will not trust us with them any longer . having thus shew'd upon what considerations david might well cease sorrowing for his dead child , and which may be of excellent use and service to support and comfort others under the like losses , and to prevent all excessive mourning for the death of their friends and relations , especially when they die young , i shall now winde up the whole discourse with a word or two , first , by way of reproof . secondly , by way of exhortation . first , by way of reproof to all those that are apt to quarrel with providence , and to entertain hard thoughts of god , as if he were either unjust or unmerciful when he takes away their nearest and dearest relations from them ; and do often in the bitterness of their souls , and the great anguish of their spirits , charge god foolishly , and speak unadvisedly with their lips , and think they do well ( like jonah ) to fret against the almighty , in that he deals with them after such a manner , and will not suffer them to enjoy the desire of their eyes , and the joy of their hearts , so long as they wish and desire . they assert with a great deal of sorrow , that their soul was wrapt up in the life of such and such a child , that it was an absolom for its beauty , and a solomon for its wisdom , and a moses for its meekness and good nature ; that it was very pregnant and a great wit , and gave great and lively specimens of future vertue and wisdom ; and therefore for god to deprive them of a child that had naturally such charms , and whose vertuous temper and disposition did presage so much comfort to themselves , and so great a benefit to the world , must needs make deep and melancholy impressions upon their spirits , and put them into an extream passion . and thus parents and others are apt to clamour against and censure the dealings of an afflicting providence , when it comes home to them , and touches them in part of themselves , and such as they profess to love as dearly as their own souls : whereas 't is an utter fault in them thus to repine at the hand of god , and they know not what spirit they are of when they fall into such fits of passion , and paroxysms of discontent , refusing like rachel to be comforted , because their children and relations are not ; and wish like elijah in a pet , that god would take away their life too , for they are no better than those that are gone before them . but is this like men or like christians to be absorpt and swallowed up in a vortex of sorrow , and to be carried away with such an euroclydon and violent storm of passion ? o the great folly and wickedness that is in the hearts of men , thus to grumble at providence , and to be so much out of humour as to fall sick as ahab did for very vexation that we cannot enjoy what we have a mind to , and a great longing to possess . so great and stupendous is our stubborness and obstinacy not to yield to gods will nor submit to his pleasure , but to take on and rave like mad people , and to complain grievously like laban , that we have lost our gods , our greatest hopes and comforts , when god has only taken away our idols . but we had best have a care that we be not so very impatient and outragious when god takes away our relations from us ; and so cause and provoke him to write more bitter things against us , and bereave us of all our worldly comforts , and of the light of his favour , and the supports of his spirit , which would be the greatest and sorest loss that can possibly befal us . secondly , by way of exhortation to parents and all others who may be concern'd in the loss of relations and friends , that they would endeavour to compose themselves to a quiet , and humble , and patient submission to the will of god in the severest of his dispensations ; that they would comport and demean themselves with that temper and moderation at the death of their friends , as becomes christians who profess a firm belief of a future resurrection , and a future life in glory ; and that they would banish all unkind , and uncharitable thoughts of god when he is pleased to take away their darlings and favourites , and quietly acquiesce in his providence , and endeavour to believe , that what god doth is best both for themselves and their relations , saying with all humility and submission of soul , it is the lord , let him do what seemeth him good . thirdly , it would be wisdom in all parents and others to consider , that their children and friends are mortal , and of humane race , and that they are born in order to die . and so seneca advises his friend marcia , not to grieve or take on desperately for the loss of her son , but to consider , that mortality was an appendage to humane nature , et ex quo primum lucem vidit , iter mortis ingressus est ; that he no sooner began to live but he began to die , and that life is a constant journeying and properation to the grave . and 't is well worth our remembring what is reported of anaxagoras , that when he was warmly ingag'd in a philosophical disquisition , and word was brought unto him that his son was dead , he did not seem in any disorder , or to be discompos'd at the news , but went on with his discourse very smoothly , and only made this reply , that he knew that he was the father of one that was mortal . anaxagorae inter familiares suos de natura rerum disserenti , filii mortem nunciatam tradunt ; nihilque aliud ab eo responsum , nisi , se illum genuisse mortalem . cicero de consola . and therefore all persons to prevent the being so much troubled and startled at the death of their relations , should often meditate on death , and be frequently possess'd with thoughts of their own and others mortality ; and when they live in a daily expectation of their own death and those that belong unto them , they cannot be amaz'd at the early death of their relations , or sorely afflicted when it pleaseth god to take them away first . for the looking upon the life of their relations to be altogether as uncertain as their own , must needs make their death more tolerable , than when they reckon and depend upon their living ; quae multo antè praevisà sunt , languidius incurrunt , sayes seneca . when we think of a thing long before-hand , it loses of its terror , and we are not so much troubled at it when it actually comes . so that if we did but consider that our children and relations are as mortal as our selves , and that 't is no rarity for them to die before us , we should not proceed to break our hearts with overmuch grief , or to bury our selves in sorrow at the death of our relations , come it sooner or later . but as seneca observes , in hoc omnes errore versamur , ut non putemus ad mortem , nisi senes inclinatosque jam urgere , cum illò infantia statim & juventa , omnisque aetas ferat ; 't is a general error , and popular to think that the aged and the decrepit must needs die first ; whereas the youngest are as liable to death as they , and are taken away every whit as soon . and again in the same consolatory discourse : tot praeter domum nostram ducuntur exequiae , de morte non cogitamus , tot acerba funera . nos togam nostrorum infantium , nos militiam & paternae haereditatis successionem animo agitamus . there are ( sayes he ) so many funerals and spectacles of mortality pass by our doors every day , and we do not regard them , nor lay to heart this death of others : but we are thinking to make our children fine and great , and what great heirs they will be after our decease : but we think of nothing less than our childrens dying , which makes their death so very grievous and surprizing unto us : whereas by a due premeditation on death , and forestalling it in our thoughts , both our own death , and that of our relations would become less terrible and astonishing , as being a thing which we every day expected and stood looking for . fourthly , it would be very reasonable and prudential to command or check our passion in due time , and not to let it spin out to too great a length . for as seneca tells marcia , that our tears cannot always flow , nor our mourning last always . dolorem dies consumit , quamvis contumacissimum , a little time , or a few days , will exhaust the fountain of our tears , and drain it dry , and overcome the most obstinate grief . and cicero says the same thing . quòd etiamsi nolis , tempore tamen ipso extenuatur & evanescit , that is , we must give over sorrowing at last , whether we will or no , and when we have wept so long that we can weep no more ; and therefore 't is a stark shame that our reason should not do that which a little time will effect ; that it should not put a stop to our tears , which within a little while will dry up of themselves . multum autem interest , utrum tibi permittas moerere , an imperes , says the same seneca , 't is more honourable to suppress our passions , than to let them run themselves out of breath and to sink of their own accord . and in another place , he tells marcia , that it is wisdom to husband our tears well , and not to let them stream too plentifully , but to be sparing of them , and to reserve some against another time . lachrymae nobis deerunt antequam dolendi causae . for if we live in the world , we shall meet with many occasions to weep and mourn , and shall never want matter of sorrow and trouble . and therefore we should make it evident by our ceasing to mourn for the dead in just and convenient time , that our reason has that ascendant over our passion , as not to let it run too far , or spend it self quite at once , whereas there may be great reason and occasion for it at some other time . lastly , and to conclude all , let none suspect that this discourse had any aim to promote or introduce a stoical apathy among christians , whose religion is a compleat body of mercy , and a perfect systeme of tender-heartedness and compassions , and teaches men to be pitiful and compassionate and melting above the common standard of humanity . let none , i say , so misconstrue it , as because it argues against excessive and immoderate mourning for the dead , that therefore it intends to harden mens hearts , and to bar them from paying a just tribute of tears and sorrow to the memory of their deceased friends ; or because it declares against effeminate weepings and lamentations , that therefore it will not allow us the sense and feeling of men . nec verò credi velim , sayes cicero , me , quia dolori nimio repugnem , idcirco dolorem omni ex parte improbare , omnesque illius ex animo filias evellendas existimare , &c. but our design is chiefly to perswade men to curb and moderate their passions and sorrows for the dead , by shewing , that if they would but listen to the counsels and dictates of reason , it would inform and convince them of the folly of grieving and afflicting themselves to no purpose , and when all the sorrowing in the world will do no good , parcamus lachrymis , sayes seneca , nihil proficientibus ; and also how contradictory it is to the faith of a christian to continue mourning for the dead , as if they were irreversibly gone and lost to all intents and purposes of happiness , as if death were an utter extinction and annihilation of their beings , and as if there were no immortality after this short and fading life is ended . 't is true , that the stoicks injoined their disciples to dam up the current of their natural affections and passions , and not to let them forth in the least degree upon any occasion whatsoever . and this apathy they pretended and boasted to be the aim and perfection of their philosophy ; whereas the christian philosophy is not near so rigid , but allows us to give way to our passions in some measure , and upon just and solemn occasions . we read of the lamentations of jeremiah , and how that the death of the good king josiah was solemniz'd with great mournings and lamentations , all israel mourned for josiah , and judah lamented josiah , 2 chro. 35. 24. and that which doth more authorize our mourning for our friends , is the carriage and practice of those devout men in the gospel , who carried stephen to his burial , and made great lamentation over him , acts 8. 2. nay a further confirmation of the lawfulness of mourning for our deceased friends , is the example of our saviour himself , who wept over lazarus's grave , as we may see john 11. 35. which the standers by made a great argument of his love and concernment for the death of lazarus . and 't is very well known that the jews lookt upon tears and mourning to be so natural and proper at a funeral , that they hired women called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , jer. 9. 17. ( and so had the romans their praeficae for the very same purpose , ) to weep at burials for the greater solemnity , so that rather than there should be any want of tears upon such sad occasions , they celebrated the obsequies of their friends with a mercenary sorrow ; and therefore it was a severe and unnatural injunction of tiberius to charge the friends and relations of those persons that he put to death , not to mourn for them , or so much as shed a tear at their execution upon pain of his highest displeasure . interdictum ne capite damnatos lugerent , suetonius . whereas our religion does not require us to put off bowels of pity and compassion , as the philosophy of the stoicks , or the cruelty of the tyrant did ; but only prohibits us to pluck up the sluces , or to open the flood-gate of our passions , so as to let them run with a mighty torrent , and to over-flow the bounds of reason and moderation . but then although we are permitted by the example of our saviour to sympathize with the sufferings of humane nature , and to grieve according to the proportions of humanity , for the loss of our friends and relations ; yet we are to have a special care that our sorrows are not unreasonable or immoderate : for as no sorrow shews want of humanity , so too much shews the want of religion . for by our immoderate grievings we seem to renounce our creed , or at least to distrust the truth of one of its prime and fundamental articles , which is the resurrection of the dead . and therefore st. paul seeing the christians in his days were apt to grow exorbitant in their sorrowings for the dead , thinks fit to give them this instruction , 1 thess . 4. 13. but i would not have you to be ignorant , brethren , concerning them which are asleep , that ye sorrow not , even as others which have no hope . for if we believe that jesus died and rose again , even so them also which sleep in jesus , will god bring with him ; in which words he does plainly declare , that we do in a manner confute and dissolve our belief of the great article of the resurrection , if we lay the loss of our friends so much to heart , and ingulph our selves in sorrows as those that have no hope . and indeed , what can be more unlike , or contrary to the faith and belief of christians , than that unruly and excessive sorrow of rachel for the loss of her children , whom the scripture seems not only to note , but to brand and stigmatize for her impatience , in that she wept for her children , and would not be comforted , because they were not ? ah lord ! what a sad thing is this to contradict our profession , to say , we believe a resurrection , and yet sorrow as if there were none ? but in short , either we believe a resurrection , or we do not ; if we do believe it , why do we bewail the death of our friends with so much bitterness and lamentation , as if they were utterly lost and gone , as if they were past all joys and comfort , and were to perish for ever ? si enim à miseriis abstrahit , si in meliorem vitam inducit ; si neque misera ipsa est , nec ullius particeps miseriae , cur mala censetur ? sin hoc largitur , ut sempiternis bonis potiamur , vitamque quam mortalem habemus , aeternam adipiscamur , quid morte beatius esse possit ? that is , says cicero , if we do really believe that death doth abstract and deliver us from the miseries of this world , and sets us far out of harms way , and that 't is an entrance and introduction to a better life , then what reason have we to look upon it as such a sad and grievous thing to die ? but if it be further granted that death puts us into the possession of eternal and never-failing blessings , and that it slides us from a short and fading to an everlasting life ; we are then to repute death our best and dearest friend , in that it leads and ushers us to such endless happiness . but if we do not believe a resurrection , why are we so rash and formal as to own an article that we dare not rely on ? ah! we little think that the greatest atheist in the world cannot make a greater argument against our religion than we do our selves , when we let loose the reins of our passions , and refuse to be comforted for the dead , and wound and pierce our hearts thorough with great and mighty sorrows , thereby testifying that we little believe a life to come , or a better state than this is , or that our friends have exchang'd for the better : and therefore we had best look to it , and endeavour to curb and check our passions , that we do not give occasion to our enemies to blaspheme and say , where is that heaven , that place of rest and blessedness which you so much talk of ? where is that faith of a future life and a judgment to come , which you so zealously profess ? how can you perswade us that you believe what you profess , seeing that upon the trial you are ready to kill your selves with very grief for the death of your friends and relations , and thereby give a strong suspicion , that you think this world the best paradise for your friends to live in , and the other the best only to talk of . to conclude , let us endeavour to possess our hearts and minds with a firm hope and perswasion of a future state and eternal life ; and then we shall be the freer to think of our own death , and be less troubled to part with our friends and relations when god thinks fit to take them away . simplicius in his comment upon epictetus cap. 33. does rightly observe , how variously we are affected at the death of others and the death of our own relations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if we hear , sayes he , of the death of anothers wife or children , we are not much concern'd , but put it off very slightly , and say , that their dying is no wonder at all , and that there is no reason to be much troubled at it , forasmuch as death is natural and common to all . but then , sayes he , when we happen to lose any of our own relations , we seem to have another guise opinion of death , and to change our note , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , we hear of and see the death and burial of others patiently enough , and without being much troubled or inwardly concern'd , but when it comes home to our selves , and we lose any of our own dear friends and relations , we are presently in a storm , and rise into a supream passion , and in the bitterness of our souls cry out , that we are miserable and undone , and the unhappiest people in the world , and that there is no loss like our loss , and that none has such great afflictions as we , and then there is nothing to be heard or seen but great lamentations and mourning , and a huge scene of sorrows . in which words , the philosopher does rightly note our partiality to our selves , and how that we esteem and look upon death to be only unkind and cruel to our selves and those that belong to us , and that we can hear and think kindly enough of it at a distance , but when it comes nigh us , and touches us in our relations , then we are all mutiny and confusion . and therefore it is a great argument of our folly and indiscretion , to waver and alter so much in our opinion of death , as to entertain worse thoughts of it at one time than another . for albeit , the more than ordinary sympathy that is between us and our relations , may defend and justifie our sorrowing somewhat more for them than for perfect strangers ; yet it is against common sense and reason , that we should be so desperately disquieted at that providence which deprives us of our relations , whereas we are so little concern'd at the common fatality of mankind . and therefore it behoves us in point of prudence , to labour to have always the same thoughts and opinions of death , and to count it no more cruel , no more an enemy , when it seizeth upon our own flesh and blood , than when it seizeth upon the rest of humane race : and if we make no great matter of the death of others whom we see daily fall to the ground , looking upon it as a natural thing for them to die : so let us consider , that 't is every whit as natural for our relations to die , and nothing happens to them but what is common to all flesh living . and this consideration the philosopher looks upon as very just and reasonable , and prescribes it as an excellent remedy and antidote against all immoderate sorrowing for the loss of our dearest friends and relations : but alas ! why do i urge such a poor consideration as that of death being common to all men , to asswage and mitigate our sorrows for the dead , as if any consideration in the world could do it more effectually than our christian hope and the belief of another and better life hereafter . some indeed may attempt and endeavour to quiet and silence their sorrows by arguments drawn from reason , and the acute sayings of philosophers ; and think they may be able from meer natural courage , and some bold principles , to laugh at and despise death as well as the stoicks did in their high rants and sullen moods : but no arguments , or the most stubborn principles in the world , can be of equal force with our christian hope for that purpose . a hope that opens to us the casements of heaven , and represents to us in a great measure the glories of the resurrection ; the exact and full knowledge whereof cannot be attain'd in this narrow state of mortality , and is far transcending all humane reach and comprehension ; so that for me to go about to make a full and compleat description of the excellencies and perfections appropriate to the future state , would be the same fondness as to attempt to illustrate a star with my finger : but yet for our great comfort and incouragement at present , the scripture gives us this plain notice and information of a glorious transformation as to our vile and terrestrial part ; how that then our vile bodies shall be chang'd , and made like unto christs glorious body , that this mortal shall put on immortality , and this corruptible incorruption . how then can we that have this hope faint in our mind , or so much as shed a tear at the departure of our friends out of this miserable life , seeing it will be so much for their advantage , so very much for their preferment to leave us ? for they that are accounted worthy to obtain that world , and the resurrection from the dead , shall strangely exceed themselves , and surpass all the excellencies of humane nature at present , and be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , equal to the angels , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bear the image and form of christ himself . and this equality to angels , and likeness to christ , is no more than what we have sure and certain grounds to hope for from the plain and positive words of scripture ; and therefore we seem either not to believe or else to envy the happiness of those that depart this life , when we are in such extream agonies of sorrow for their removal from us . wherefore let this hope be always our support and comfort , that death is a certain advantage to our friends that have so lived as to die the death of the righteous ; and that they are freed from the least touch or feeling of those sicknesses , and pains , and diseases , and imperfections , and from those toils and hardships which this mortal frail condition exposes us unto . and having this hope and belief of a better life hereafter , let us rather bless god for delivering our dearest friends from this present evil world , and taking them away from the evil to come ; let us , i say , bless god for doing that singular favour to our friends whom we lov'd so well , as to translate them to glory and happiness before us , and in giving them such an early possession of that crown of life which we all so much strive and pray to attain , rather than repine at gods providence in not letting them stay any longer with us in this valley of tears . let us look upon death rather as a mercy than a judgment to our friends which die in the lord , for they shall rest from their labours , and have all tears wip't away from their eyes , and shall never know the meaning of a sorrow or trouble any more ; in a word , let us look upon death as a friend rather than an enemy to our relations , which puts a period to the days of their pilgrimage , which are but few and evil at the best , and esteem it a blessed change , which is the term of their bondage , the end of their cares , the conclusion of their sorrows , and the beginning of endless happiness , and which passes them through the gates of death to the kingdom of glory . finis . notes, typically marginal, from the original text notes for div a90298-e240 * deinde plus me habiturum autoritatis non dubitabam ad excitandum te , si prius ipse consurrexissem . seneca ad helviam . * at filium & unicum q. fabius , praeterea consularem , qui jam magnas res gesserat , & majores cogitabat , amisit : neque solum non doluit , quod fortissimus animus fuit , sed etiam mortuo laudationem in foro dixit , &c. * non enim vereor , quin , si minus in ipso doloris aestu remediis utendum homines censeant , certè , cùm modicè dolor resederit , ac se paulùm quasi remittere coeperit , ad exstinguendas doloris reliquias monita , praeceptaque nostra adhibeantur . cicero de consolatione . dolori tuo , dum recens saeviret , sciebam occurrendum non esse , ne illum ipsa solatia irritarent & accenderent . nam in morbis quoque nihil est magis periculosum , nec perniciosum , quàm immatura medicina . seneca ad helviam . notes for div a90298-e850 * ita non est quod nos suspiciamus , tanquam inter nostra positi : mutuo accepimus . vsus fructus noster est , cujus tempus ille arbiter muneris sui temperat . nos oportet in promptu habere quae in incertum diem data sunt ; & appellatos sine querela reddere . pessimi est debitoris creditoris facere convitium . omnes ergo nostros , & quos superstites lege nascendi optamus , & quos praecedere justissimum ipsorum votum est , sic amare debemus tanquam nihil nobis de perpetuitate ; immo nihil de diuturnitate eorum promissum est . sen. cap. x. ad man. a treatise of death, the last enemy to be destroyed shewing wherein its enmity consisteth and how it is destroyed : part of it was preached at the funerals [sic] of elizabeth, the late wife of mr. joseph baker ... / by rich. baxter ; with some few passages of the life of the said mrs. baker observed. baxter, richard, 1615-1691. 1660 approx. 266 kb of xml-encoded text transcribed from 162 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a27048 wing b1425 estc r18115 12395485 ocm 12395485 61147 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a27048) transcribed from: (early english books online ; image set 61147) images scanned from microfilm: (early english books, 1641-1700 ; 270:1) a treatise of death, the last enemy to be destroyed shewing wherein its enmity consisteth and how it is destroyed : part of it was preached at the funerals [sic] of elizabeth, the late wife of mr. joseph baker ... / by rich. baxter ; with some few passages of the life of the said mrs. baker observed. baxter, richard, 1615-1691. [2], 49, [7], 250, [15] p. printed by r.w. for nev. simmons ... and are to be sold by him ... and by tho. johnson ..., london : 1660. errata on p. [7] at end of section 1. advertisements on p. [3]-[14] at end of section 2. reproduction of original in british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng baker, elizabeth, 1634-1659. death -sermons. funeral sermons. sermons, english. 2005-07 tcp assigned for keying and markup 2005-10 spi global keyed and coded from proquest page images 2006-05 ali jakobson sampled and proofread 2006-05 ali jakobson text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion a treatise of death ; the last enemy to be destroyed . shewing wherein its enmity consisteth , and how it is destroyed . part of it was preached at the funerals of elizabeth the late wife of mr. joseph baker , pastor of the church at saint andrews in worcester . by rich. baxter . with some few passages of the life of the said mrs. baker , observed . psal 15.4 . in whose eyes a vile person is contemned : but he honoureth them that fear the lord. ] 1 cor. 15 ▪ 55 , 56 , 57. o death , where is thy sting ! o grave , where is thy victory ? the sting of death is sin ; and the strength of sin is the law. but thanks be to god which giveth us the victory , through our lord j●sus christ . ] lond●n printed by r.w. for nev simmons book-sel●er in kederminster , and are to be sold by him there , and by tho. johnson at the golden key in pauls church-yard . 1660. at 1● . bound . to the worshipfull the major , aldermen and sheriff of the city of worcester , with the rest of the inhabitants , especially those of the parishes of andrews and hellens . worshipfull , and the rest beloved , the chief part of this following discourse , being preached among you , and that upon an occasion which you are obliged to consider , ( isa . 57.1 . ) being called to publish it , i thought it meet to direct it first to your hands , and to take this opportunity , plainly and seriously to exhort you in some matte●s that your present and everlasting peace is much concerned in . credible fame reporteth you to be a people not all of one mind , or temper in the matters of god : but that 1. some of you are godly , sober and peaceable : 2. some well-meaning and zealous , but addicted to divisions : 3. some papists : 4. some hiders , seduced by your late deceased neighbour clement writer , ( to whom the quakers do approach in many opinions . ) 5. and too many prophane and obstinate persons , that are heartily and seriously of no religion , but take occasion from the divisions of the rest , to despise or neglect the ordinances of god , and joyn themselves to no assemblies . 1. to the first sort ( having least need of my exhortation , ) i say no more , but , as you have received christ jesus the lord , so walk ye in him : rooted and built up in him , and stablished in the faith , as ye have been taught , abounding therein with thanskgiving : and beware lest any man spoil you by deceit , &c. ] col. 2.6 , 7 , 8. walk as a chosen g●neration , a royal priest-hood , a holy nation , a peculiar people , to shew forth the praises of him that hath called you out of darkness into his marvellous light ; having your conversation honest among the ungodly , that whereas they are apt to speak against you as evil doers , they may by your good works which they shall behold , glorifie god in the day of visitation : for so is the will of god , that with well doing you may put to silence the ignorance of foolish men , 1 pet. 2.9 , 11 , 12 , 15. your labour and patience is known to the lord ; and how ye cannot bear them which are evil , but have tried them which say they speak from the lord , and are apostles , and are not , and have found them lyars ; even the woman jezabel , that is suffered to teach and seduce the people , calling her self a prophetess , who shall be cast into a bed of tribulation , and all that commit adultery with her , except they repent ; and her children shall be killed with death ; and all the churches shall know that christ is he which searcheth the reins and hearts ; and will give to every one according to their work . as for your selves , we put upon you no other burden , but that which you have already , hold fast till the lord come , rev. 2. be watchfull , that ye fall not from your first love : and if any have declined and grown remiss , remember how you have received and heard , and hold fast , and repent , and strengthen the things that remain , which are ready to die , lest your candlestick should be removed , rev. 3.2 , 3 , &c. ] and beware lest ye also being led away with the error of the wicked , fall from your own stedfastness ; but grow in grace , and in the knowledge of our lord and saviour jesus christ , 2 pet. 3.17 , 18. and i beseech you brethren , do all things without murmurings and disputings , that ye may be blameless , and harmless , the sons of god without rebuke , and in the midst of a crooked and perverse nation , among whom you ( and your brethren ) shine as lights in the world , phil. 2.14 , 15. and if in weldoing yo● suffer , think it not strange , but rejoyce that ye are partakers of the sufferings of christ , that when his glory shall be revealed , ye may be glad also with exceeding joy : if ye be reproached for the name of christ , ye are happy , for the spirit of glory and of god resteth upon you , being glorified on your part , while he is evill spoken of on theirs , 1 pet. 4.12 , 13 , 14. 2. to the second sort ( inclinable to divisions ) let me tender the counsell of the holy ghost , jam. 3.1 . my brethren , be not many masters ( or teachers ) knowing that ye shall receive the greater condemnation . the wisdom that is from above , is first pure , and then peaceable , gentle and easie to be intreated , full of mercy and good fruits , without partiality , and without hypocrisie : and the fruit of righteousness is sown in peace , of them that make peace . who then is the wise and knowing man amongst you ? let him shew out of a good conversation , his works with meekness of wisdom : but if ye have bitter envying and strife in your hearts , glory not ; and lye not against the truth : this wisdom descendeth not from above , but is earthly , sensuall , devilish : for where envying and strife is , there is confusion , and every evil work . ] look on those assemblies , where the people professing the fear of god , are of one heart and mind , and walk together in love and holy order , and people give due honour and obedience to their faithfull guides ; and compare them with the congregations where professors are self-conceited , unruly , proud , and addicted to ostentation of themselves , and to divisions ; and see which is likest to the primitive pattern , and in which it is that the power of godliness prospereth best , and the beauty of religion most appears , and christians walk as christians indeed . if pride had not brought the heavy judgement of infatuation or insensibility on many , the too clear discoveries of the fruits of divisions in the numerous and sad experiences of this age , would have caused them to be abhorred as odious and destructive , by those that now think they do but transcend their lower brethren in holiness and zeal . [ i beseech you therefore brethren , by the name of the lord jesus christ , that you all speak the same thing , and that there be no divisions among you , but that you be perfectly joyned together in the same mind , and in the same judgement , 1 cor. 1.10 . ] the god of patience and consolation grant you to be like minded one towards another , according to christ jesus ; that ye may with one mind and one mouth glorifie god , ] rom. 15.5 , 6. and i beseech you brethren , to know them which labour among you , and are over you in the lord , and admonish you : and esteem them very highly in love for their works sake , and be at peace among your selves , 1. thes . 5.12 , 13. and mark those that cause divisions and offences , contrary to the doctrine which ye have learned , and avoid them , rom. 16.17 . and if there be any consolation in christ , if any comfort of love , if any fellowship of the spirit , if any bowels and mercies , fulfill ye our joy , that ye may be like minded , having the same love , being of one accord , of one mind : let nothing be done through strife or vain glory , but in lowliness of mind , let each esteem other better then themselves . look not every man on his own things , ( his own gifts and graces ) but every man also on the things ( the graces and gifts ) of others ; let this mind be in you which was in christ jesus ; who being in the form of god , thought it not robbery to be equall with god ; but made himself of no reputation ( or , emptied himself of all worldly glory : as isa . 53.2 , 3 , 4. as if he had had no form or comeliness , and no beauty to the eye for which we should desire him : but was despised and rejected of men , and not esteemed , ) phil. 2.1 , 2 , 3 , 4 , 5 , 6 , 7. it is not ( as you imagine ) your extraordinary knowledge , zeal and holiness , that inclineth you to divisions ; and to censuring of your brethren ; but it is pride , and ignorance , and want of love : and if you grow to any ripeness in knowledge , humility , self-denyall and charity , you will bewail your dividing inclinations and courses , and reckon them among the greater and grievous of your sins , and cry out against them as much as your more charitable and experienced brethren do . 3. to the third sort , ( the papist ) i shall say nothing here , because i cannot expect they should read it and consider it : and because we are so far disagreed in our principles that we cannot treat with them on those rationall terms as we may do with the rest of the inhabitants of the world , whether christians , infidels or heathens . as long as they build their faith and salvation on the supposition that the eyes , and taste , and feeling of all the sound men in the world , are deceived in judging of bread and wine ; and as long as they deny the certain experience of true believers ( telling us that we are void of charity and unjustified , because we are not of their church , ) and as long as they fly from the judgement and tradition of the ancient and the present church ( unless their small part may be taken for the whole , or the major vote , ) and as long as they reject our appeal to the holy scriptures , i know not well what we can say to them , which we can expect they should regard , any more then musick is regarded by the deaf , or light by the blind , or argument by the distracted . if they had the moderation and charity impartially to peruse our writings , i durst confidently promise the recovery of multitudes of them , by the three writings which i have already published , and the more that others have said against them . 4. and for the fourth sort , ( the hiders , and the quakers ) i have said enough to them already ( in my book against infidelity , and those against popery and quakers : ) but in vain to those that have sinned unto death . 5. it is the fifth sort therefore that i shall chiefly address my speech to ; who , i fear , are not the smallest part . it is an astonishing consideration to men that are awake , to observe the unreasonableness and stupidity of the ignorant , careless , sensual part of men ; how little they love or fear the god , whom their tongues confess ; how little they value , or mind , or seek the everlasting glory , which they take on them to believe ; how little they fear and shun those flames which must feed for ever on the impenitent and unholy ; how little they care or labour for their immortall souls , as if they were of the religion of their beasts : how bitterly many of them hate the holy wayes commanded by the lord : while yet they pretend to be themselves his servants , and to take the scriptures to be his word : how sottishly and contemptuously they neglect and slight the holiness without which there is no salvation ; heb. 12.14 . how eagerly they desire and seek the pleasing of their flesh , and the matters of this transitory life , while they call them vanity and vexation ; how madly they will fall out with their own salvation , and from the errors and sins of hypocrites or others , will pick quarrels against the doctrine , and ordinances , and wayes of god ; as if other mens faults should be exceeded by you , while you pretend to loath them . if it be a sin to crack our faith by some particular error , what is it to dash it all to pieces ? if it be odious in your eyes , to deny some particular ordinance of god , what is it to neglect or prophane them all ? if it be their sin that quarrel in the way to heaven , and walk not in company as love requireth them ; what is it in you to run towards hell , and turn your backs on the holy laws and wayes of god ? if it be so lamentable to the nation and themselves , that so many have faln into schism and disorder ; what is it then that so many are ungodly , sensual and worldly , and have no true religion at all , in sincerity , life and power ? ungodliness is all heresie transcendently in the lump , and that in practice . a man that is so foolish as to plead that arsenick is better then bread , may yet live himself if he do not take it : but so cannot he that eateth it instead of bread . hereticks only in speculation may be saved : but practicall hereticks cannot . you think it haynous to deny with the mouth that there is a god , who made us , and is our only lord and happiness ( and so it is . ) and is it not haynous then to deny him with the heart and life ; and to deny him the love and obedience that is properly due to god ? it is odious idolatry to bow to a creature as to god ; and is it not odious to love , and honour , and obey a creature before him , and to seek it more eagerly , and mind it more seriously then god ? if it be damnable infidelity to deny christ to be the redeemer , it is not much less to turn away from him , and make light of him and refuse his grace , while you seem to honour him . if it be damnable blasphemy to deny the holy ghost ; what is it to resist and refuse him when he would ●anctifie you , and perhaps to make a scorn of holiness ? if ●t be heresie to deny the holy catholick church , and the communion of saints ; what is it to hate the holy members of the church , and to avoid , if not deride , the communion of saints ? be not deceived , god is not mocked : a mock-religion , and the name of christianity will never save you . do you know how near you are to judgement , and will you fearlesly thus heap up wrath , and lay in fewell for the everlasting flames ? do you know how speedily you shall wish in the bitterness of your souls , that you had heard , and prayed , and laboured as for your lives , and redeemed your time , and obeyed your teachers ; and yet will you now stand loytering , and quarrelling , and jeasting , and dallying in the matters of salvation ? ●nd will you live as if you had nothing but the world to mind , when you are even ready to step into the endless world ? o sirs , do you know what you are doing ? you are abusing the living god , and wronging the lord jesus , and trampling upon that mercy which would comfort you in your extremity , a drop of which you would then be glad of : you are grieving your poor friends , and teachers , and preparing for your endless grief . a●as , what should a faithfull minister do , for the saving of your souls ? he seeth you befooled in your security , and carelesly passing on towards hell , and cannot help it : he sees you posting to your misery , where you will be out of the reach of all our exhortations , and where mercy will not follow you to be accepted or rejected : and though he see you almost past remedy he cannot help you . he knoweth not when he speaks to you , whether ever he shall speak unto you more , and whether ever you shall have another call and offer ; and therefore he would fain speak effectually if he could ; but it is not in his power . he knows that the matter sticks all at your own wills , and that if he could but procure your own consent , to the most reasonable and necessary business in the world , the work were done , and you might scape the everlasting flames : and yet this is it that he cannot procure ! o wonderfull , that any man should be damned ; yea that many men , and most men should be damned , when they might be saved if they would , and will not ! yea that no saying will serve to procure their consent , and make them willing ! that we must look on our poor miserable neighbours in hell , and say , they might have been saved once , but would not ! they had time , and leave to turn to god , and to be holy and happy as well as others , but we could never prevail with them to consent , and know the day of their visitation ! o what should we do for the saving of careless , senseless souls ? must we let them go ? is there no remedy ? shall ministers study to meet with their necessities , and tell them with all possible plainness and compassion , of the evil that is a little before them , and teach them how they may escape it ? why , this they do from day to day , and some will not hear them , but are tipling , or idling or making a jeast of the preacher at home , and others are hearing with prejudice and contempt , and most are hardned into a senseless deadness , and all seems to them but as an empty sound : and they are so used to hear of heaven and hell , that they make as light of them as it there were no such states ! alas , that while millions are weeping & wailing in utter desperation , for the neglecting of their day of grace , and turning away from him that called them , our poor hearers at the same time should wilfully follow them , when they are told from god what others suffer ! alas , that you should be sleepy and dead under those means , that should waken you to prevent eternall death ! and that ever you should make merry so near damnation , and be sporting your selves with the same kind of sins that others at the same hour are tormented for ? and is such madness as this remediless , in people that seem as wise as others for worldly things ! alas , for any thing that we can do , experience tells us that with the most it is remediless ! could we remedy it , our poor people should not wilfully run from christ , and lie in the flames of hell for ever . could our perswasions and entreaties help it , they should not for ever be shut out of heaven , when it s offered to them as well as others . we bewail it from our hearts before the lord , that we can entreat them no more earnestly , and beg not of them as for our lives to look before them , and hearken to the voice of grace that they may be saved . and a thousand times in secret we call our selves hard-hearted , unmercifull , and unfaithfull , ( in too great a measure ) that speak no more importunately for the saving of mens souls , when we know not whether we shall ever speak to them any more . is this all that we can say or do in so terrible a case , and in a matter of such weight as mens salvation ! the lord forgive our great insensibility , and awaken us , that we may be fit to waken others ; but yet for all this , with grief we must complain , that our people feel not when we feel , and that they are senseless or asleep when we speak to them as seriously as we can , and that tears and moans do not prevail ; but they go home and live as stupidly in an unconverted sta●e , as if all were well with them , and they w●re not the m●n we speak to . o tha● you knew wha●● fearfull judgement it is , to be forsaken of god because you would have none of him , and to be given up to your hearts lust● , ●o walk in your o●● counsells , be●●s● you wo●ld not hearken to his voice , ps●l . 81.11 , 12 , 13. and to have god say , let those wretches be ignorant , and careless , and fleshly , and worldly , and filthy still , rev. 22.11 . o that you knew ( but not by experience ) what a heavy plague it is to be so forsaken , as to have eyes that see not , or seeing do not perceive , and to have ears that hear not , or to hear and not understand , and so to be unconverted and unhealed , mark 4.12 . and to be hardened and condemned by the word , and patience , and mercies that do soften and save others , and should have saved you ! take heed lest christ say , [ i have lent them my messengers long enough in vain ; from henceforth never fruit grow on them ? because they would not be converted , they shall not . ] take heed lest he take you away from means , and quickly put an end to your opportunities . you see how fast men pass away , but little do you know how many are lamenting that they made no better use of time , and helps , and mercies while they had them . o hear while you may hear , for it will not be long : read while you may read , and pray while you may pray , and turn while you may turn , and go to your christian friends an● teachers , and enquire of them , what you must do to be saved , before enqui●ing be too late . spend the lords day , and what other time you can redeem , in holy preparations for your endless rest , while you have such a happy day to spend . o sleep no longer in your sins , while god stands over you , lest before you a●e aware you awake in hell. patience and mercy have their appointed time , and will not alway wait and be despised . o let not your teachers be forced to say , [ we would have taught them publikely and privately , but they would not : we would have catechized the ignorant , and exhorted the negligent , but some of them would not come near us , and others of them gave us but the hearing , and went away such as they came . ] if once by forefeiting the gospell the teachers whom you slight be taken from you , you may then sin on , and take your course , till time , and help and hope are past . the providence that called me to this work , was so●e warning to you . though it was not the calling away your teacher , it was a removing of his helper , a pattern of meekness , and godliness , and charity , and he is left the more disconsolate in the prosecution of his work . god hath made him faithfull to your souls , and carefull for your happiness . he walks before you in humility and self-denyall , and patience , and peaceableness , and in an upright inoffensive life : he is willing to teach you publikely and privately , in season and out of season : he manageth the work of god with prudence and moderation , and yet with zeal , carefully avoiding both ungodliness and schism , or the countenancing of either of them : were he not of eminent wisdom and integrity , his name would not be so unspotted in a place where dividers , and disputers , papists , and quakers , and so many bitter enemies of godliness , do watch for matter of accusation and reproach against the faithfull ministers of christ . as you love the safety and happiness of your city , and of your souls , undervalue not such mercies , nor think it enough to put them off with your commendations and good word : it is not that which they live , and preach , and labour for ; but for the conversion , edification and salvation of your souls . let them have this , or they have nothing , if you should give them all you have . the enemies of the gospel have no wiser cavill against the painfull labourers of th● lord , then to call them ●●●elings , and blame them for looking after tythes , and great matters in the world . b●t as among all the faithfull ministers of this countrey through the great mer●y of god th●se adversaries are now almost ashamed to open their mouths with an accusation of covetousness ? so this your reverend , faithfull teacher , hath stopt the mouth of all such calumnie , as to him . when i invited him from a place of less work , and a competent maintenance , to accept of less then half that maintenance , with a far greater burden of work among you , he never stuck at it , as thinking he might be more servic●able to god , and win that which is better then the rich●s of this world . and if now you will frustrate his expectations , and disappoint his labours and hopes of your salvation , it will be easier for sodom in the day of judgement then for you . alas how sad is it to see a faithfull minister longing and labouring for mens salvation , and many of them neglecting him , and others picking groundless quarrels , and the proud unruly selfish part , rebelling and turning their backs upo● their teachers , when ever they will not humour them in their own wayes , or when they deal but faithfully with their souls ! some ( even of those that speak against disobedience , conventicles and schism , ) turn away in disdain , if their children may not be needlesly baptized in private houses , and if that solemn ordinance may not be celebrated in a parlour conventicle . how many refuse to come to the minister in private to be instructed or catechised , or to confer with him about their necessary preparation for death and judgement ! is not this the case of many among you ? must not your teacher say , he sent to you , and was willing to have done his part , and you refused ? little will you now believe how heavy this will lie upon you one day , and how dear you shall pay for the causless grieving and disappointment of your guides . it is not your surliness and passions that will then serve turn to answer god. nor shall it save you to say , that ministers were of so many minds and wayes , that you knew not which of them to regard : for it was but one way , that god in the holy scripture did prescribe you : and all faithfull ministers were agreed in the things which you reject , and in which you practically differ from them all . what ? are we not all agreed , that god is to be preferred before the world ? and that you must first seek the kingdom of god and his righteousness ? and that no man can be saved except he be converted and born again ? and that he that hath not the spirit of christ is none of his ? mat. 6.33 . john 3.3 , 5. mat. 18.3 . rom. 8.9 . and that you & your housholds should serve the lord , josh . 24.15 . are we not all agreed that the law of the lord must be your delight , and that you must meditate disable death to terrifie and discourage us ; and raiseth us above our natural fears , and sheweth us ( though but in a glass ) the exceeding eternal weight of glory which churlish death shall help us to . so that when the eye of the unb●liever looketh no further then the grave , believing souls can enter into heaven , and see their glorified lord , and thence fetch love , and hope , and joy , notwithstanding the terrors of interposing death . the eye of faith foreseeth the salvation ready to be revealed in the last time , and causeth us therein greatly to rejoyce , though now for a season ( if need be ) we are in heaviness through manifold temptations . and so vic●orious is this faith against all the storms that do assault us , that the tryal of it , though with fire , doth but discover that it is much more precious then gold that perisheth , and it shall be found unto praise and honour , and glory at the appearing of jesus christ ; whom having never seen in the flesh we love , and though now we see him not , yet believing we rejoyce with unspeakable glorious joy , 1 pet. 1.5 , 6 , 7 , 8 , 9. and shall shortly receive the end of our faith , the salvation of our souls . thus faith , though it destroy not death it self , destroyeth the malignity and enmi●y of death : while it seeth the things that are beyond it , and the time when death shall be destroyed , and the life where death shall be no more . faith is like davids three mighty men , that brake through the host of the philistines , to fetch him the waters of bethlehem , for which he longed , 2 sam. 23.15 , 16. when the thirsty soul saith , o that one would give me drink of the waters of salvation ! faith breaks through death which standeth in the way , and fetcheth these living waters ●o the soul . we may ever , psal . 15.4 . and have contemned the ungodly as vile persons , though they had been of your side . the catholick church is one , and containeth all that heartily and practically believe in god the father , son and holy ghost , the creator , redeemer , and sanctifier , and live a holy heavenly life . leave off your siding , and keep this blessed simple unity , and you will then be wiser then in a passion to cast your selves into hell , because some fall out in the way to heaven . nor will it serve your turn at the bar of god , to talk of the miscarriages or scandalls of some , that took on them to be godly , no more then to run out of the ark for the sake of cham , or out of christs family for the sake of judas . what ever men are , god is just , and will do you no wrong ; and you are called to believe in god , and to serve him , and not to believe in men . nothing but wickedness could so far blind men , as to make them think they may cast off their love and service to the lord , because some others have dishonoured him : or that they may cast away their souls by carelesness , because some others have wounded their souls by particular sins . do you dislike the sins of the professors af godliness ? so much the better : we desire you not to agree with them in sinning : joyn with them in a holy life , and imitate them so far as they obey the lord ; and go as far beyond them in avoiding the sins that you are offended at , as you can ; and this is it that we desire . suppose they were covetous , or lyars , or schismaticall : imitate them in holy duties , and fly as far from covetousness , lying and schism , as you will. you have had learned and godly bishops of this city : search the writings of those of them that have left any of their labours to posterity , and see whether they speak not for the same substantials of faith and godliness , which are now preacht to you , by those that you set so light by . bishop latimer , parrey , babington , &c. while they were bishops ; and rob. abbot , hall , &c. ●efore they were bishops , all excellent , learned , godly ●en , have here been preachers ●o your ancestors : read their ●ooks , and you will find that ●hey call men to that strictness ●nd holiness of life , which you cannot abide . read your bi●hop babington on the commandments , and see there how zealously he condemneth the prophaners of the lords day , and those that make it a day of idleness or sports . and what if one man think that one bishop should have hundreds of churches under his sole jurisdiction , and another man think that every full parish church should have a bishop of their own , and that one parish will find him work enough , be he what he will be , ( which is the difference now among us , ) is this so heinous a disagreement , as should frighten you from a holy life which all agree for ? to conclude , remember this is the day of your salvation : ministers are your helpers : christ and holiness are your way : scripture is your rule : the godly must be your company , and the communion of saints must be your desire : if now any scandals , divisions , displeasures , or any seducements of secret or open adversaries of the truth , or temptations of satan , the world , or flesh whatsoever , shall prevail with you to lose your day , to refuse your mercies , and to neglect christ and your immortal souls , you are conquered and undone , and your enemy hath his will ; and the more confidently and fearlesly you brave it out , the more is your misery ; for the harder are your hearts , and the harder is your cure ; and the sure● and sorer will be your damnation . i have purposely avoided the enticing words of worldly wisdom , and a stile that tends to claw your ears , and gain applause with aery wits , and have chosen these familiar words , and dealt thus plainly and freely with you , because the greatness of the cause perswaded me , i could not be too serious . whether many of you will read it , or how those that read it will take it , and what success it shall have upon them , i cannot tell : but i know that i intended it for your good , and that whether you will hear , or whether you will forbear , the ministers of christ must not forbear to do their duty , nor be rebellious themselves : but our labours shall be acceptable with our lord , and you shall know , that his ministers were among you , ezek. 2.3 , 4 , 5 , 6 , 7 , 8. [ yet a little while is the light with you : walk while ye have the light , lest darkness come upon you ; for he that walketh in darkness , knoweth not whither he goeth . ] john 12.35 . o take this warning from christ , and from an earnest desirer of your everlasting peace , rich. baxter . the contents . the introduction , p. 1 what is meant by [ an enemy , ] and how death is an enemy to nature , p. 6 , 7 how death is an enemy to grace , and to our salvation : discovered in ten particulars , p. 15 how christ conquereth this enemy , p. 35 four antidotes given us against the enmity of death , at our conversion , p. 39. how death is made a destruction of it self , p. 56 the full destruction at the resurrection , p. 60 the first use , to resolve the doubt , whether death be a punis●ment to believers , p. 63 use 2. to shew us the malignity of sin , and how we should esteem and use it . p. 66 use 3. to teach us that man hath now a need of grace for difficulties which were not before him in his state of innocency , p. 72 use 4. to inform us of the reasons of the sufferings and death of christ , p. 77 use 5. to rectifie the mistakes of some true believers , that think they have no saving grace , because the fears of death deter them from desiring to be with christ , p. 83 ●se 6. to teach us to study and magnifi● our redeemers conquering grace , that overcometh death , and makes it our advantage , p. 96 use 7. to direct us how to prepare for death , and overcome the en●ity , and fear of it , p. 110 direct . 1. make sure that conversion be sound , p. 115 direct . 2. live by faith , on christ the conquerour , p. 116 direct 3. live also by faith on the heavenly glory , p. 120 direct . 4. labour to encrease and exercise divine love , p. 124 direct . 5. keep conscience clear : or if it be wounded , prese●tly seek the cure , p. 127 direct . 6. redeem and improve your pretious time , p. 130 direct . 7. crucifie the flesh , and die to the world , p. 132 direct . 8. a conformity to god in the hatred of sin , and love of holiness : and especially in the point of justice , p. 134 direct . 9. the due consideration of the restlesness , and troubles of this life , and of the manifold ●vils that end at death , p. 13 direct . 10. resign your wills entirely to the will of god , and acquiesce in it , as your safety , felicity and rest . p. 159 use 8. great comfort to believers , that they have no enemy b●t what they are sure shall be conquered at last . p. 165 object . but what comfort is all this to me that know not whether i have part in christ or no ? answered , to satisfie the doubts , and further the assurance of the tr●ubled christian , p. 173 use 9. what a mercy the resurrection of christ was to the world , and how we should use it to strengthen our faith , p. 199 the lords day honourable , p. 201 use 10. how earnestly we should pray for the second coming of christ , though death be terrible p. 207 some imitable passages of the life of elizabeth , late wife of mr. joseph baker , whose funerals occasioned this discourse , p. 225 errata . 1 cor. 15.26 . the last enemy that shall be destroyed is death . death is the occasion of this dayes meeting : and death must be the subject of our present meditations . i must speak of that which will shortly silence me ; and you must hear of that which speedily will stop your eares : and we must spend this hour on that which waits to cut our thred , and take down our glass , and end our time , and tell us we have spent our last ▪ but as it hath now done good by doing hurt ; so are we co consider , of the accidental benefits , as well as of the natural evil , from which the heavenly wisdom doth extract them . death hath now bereaved a body of its soul ; but thereby it hath sent that soul to christ ; where it hath now experience how good it is to be absent from the body and present with the lord , 2 cor. 5.8 . it hath separated a faithful wife from a beloved husband : but it hath sent her to a husband dearlyer beloved ; and taught her now by experience to say , that to be with christ is best of all , phil 1.23 . it hath deprived a sorrowful husband of a wife , and deprived us all of a faithful friend : but it hath thereby brought us to the house of mourning , which is better for us then the house of feasting , ( a paradox to the flesh , but an undoubted truth : ) for h●re we may see the end of all men , and we that are yet living may lay it to our hearts , eccl. 7.2 , 3. yea it hath brough us to the house of god , and occasioned this serious address unto his holiness , that we may be instructed by his word , as we are warned by his works , and that we may be wise to understand , and to consider our latter end , deut. 32.29 . it s like you 'l think that to tell men of the evil or enmity of death , is as needless a ●iscourse as any could be chosen : for who is there that is not naturally too sensible of this ? and who doth not dread the name , or at least the face of death ? but there is accidentally a greater evil in it , then that which nature teacheth men to fear : and while it is the king of terrors to the world , the most are ignorant of the great●st hurt that it doth them , or can do them ; or at least it is but little thought on ; which hath made me think it a needfull work , to tell you yet of much more evil , in that which you abhor as the greatest evil : but so as withall to magnifie our redeemer , that overshooteth death in its own bow ; and causeth it , when it hits the mark , to miss it : and that causeth health by loathsome medicines ; and by the dung of our bodily corruption manureth his church to the greater felicity . such excellent skil of our wise physician , we find exprest and exercised in this chapter : where an unhappy error against the resurrection , hath happily occasioned an excellent discou●se on that weighty subject , which may stablish many a thousand souls , and serve to shame and destroy such heresies , ●ill the resurrection come , and prove it self . the great argument which the apostle most insisteth on , to prove the resurrection , is christs own resurrection : where he entereth into a comparison between christ and adam ; shewing that as adam first brought death upon himself , and then upon his posterity ; so christ ( that was made a quickening spirit ) did first rise himself as the first-fruits , and th●n at his coming will raise his own : and as in adam all die , so in christ shall all be made alive . and this christ will do , as our victorious king , and the captain of our salvation , who when he hath subdued every enemy , will then deliver up the kingdom to the father : and the last enemy which he will subdue , is death , and therefore our resurrection is his final conquest . the terms of the text have no difficulty in them . the d●ctrin● which they express , must be thus unfolded . 1. i must shew you that death is an enemy , and what is meant by this expression , and wherein its enemy doth consist . 2. i shall shew you that it is an enemy to be d●stroyed , though l●st , and how and by what degrees it is destroyed . and then we shall make application of it to your further instruction and edification . 1. that you may know what is meant by an en●my here , you must observe , that man being fallen into sin and misery , and christ having undertaken the work of our redemption , the scripture oft speaketh of our misery and recovery metaphorically in military terms : and so satan is said to take us captive , and we to be his slaves , and christ to be the captain of our salvation , and to redeem us from our bondage : and thus our sin and misery , and all that hindereth the blessed ends of his undertaking , are called enemies . death therefore is called an enemy to be destr●yed , that is , a penal evil to be removed by the redeemer in order to our recovery and the glory of his grace . 1. it is an evil. 2. a punishment procured by our sin , and executed by gods justice . 3. it is an evil that hindereth our felicity . these three things are included in the enmity . that death is an enemy to nature , is a thing that all understand : but all consider not how it is an enemy to our souls , to the exercise of grace , and consequently to the attainment of glory . i shall therefore having first spoken briefly of the former , insist a little longer upon the latter . 1. how great an enemy death is unto nature doth easily appear , in that 1. it is the dissolution of the man : it maketh a man to become no man ; by separating the soul from the body , and dissolving the body into its principles . it puls down in a moment a curious frame , that nature was long building , and tenderly cherishing and preserving . the mother long nourisheth it in her bowels , and painfully brings it forth , and carefully brings it up ; what labour doth it cost our parents , and our selves to make provision for this life ? and death in a moment cuts it off . how carefull are we to keep in these lamps , and to maintain the oyl ? and death extinguisheth th●m at a blast . how noble a creature doth it destroy ? to day our parts are all in order , and busie about their several tasks ; our hearts are moving , our lungs are breathing , our stomacks are digesting , our blood and spirits by assimilation making more : and to morrow death takes off the poise , and all stands still ; or draws the pins , and all the frame doth fall to pieces . we shall breath no more ; nor speak , nor think , nor walk no more : our pulse will beat no more : our eyes shall s●e the light no more : our ears shall hear the voice of man , delightful sounds and melodie , no more : we shall taste no more our meat or drink : our appetite is gone : our strength is gone : our natural warmth is turned into an earthly cold : our comelyness and beauty is turned into a ghastly loathsome deformity : our white and red doth soon turn into horrid blackness : our tender flesh hath lost its feeling ; and is become a s●nseless lump , that feeleth not whith●r it is carryed , nor how it is use● : that must be hidden in the earth , lest it annoy the living : that quickly turns to loathsome putrefaction ; and after that to common earth . were all the once-comely bodies that now are rotting in one church-yard , uncovered , and here presented to your view , the sight would tell you more effectually then my words do , what an enemy death is to our nature . when corruption hath finished its work , you see the earth that once was flesh : you see the bones ; you see the skuls ; you see the holes where once were brains and eyes and mouth : this change death makes : and that universally and unavoidably . the prince cannot resist it by his majesty : for he hath sin'd against the highest majesty : the strong cannot resist it by their strength : for it is the messenger of the allmighty . the commanders must obey it : the conquerours must be conquered by it . the rich cannot bribe it . the learned orator cannot perswade it to pass him by . the skilful physician cannot save himself from the mortal stroak . neither fields nor gardens , earth or sea affordeth any medicine to prevent it . all have sinned , and all must die : dust we are , and to dust we must return , gen 3.19 . and thus should we remain , if the lord of life should not revive us . 2. and it is not only to the body , but to the soul also that death is naturally an enemy . the soul hath naturally a love and inclination to its body : and therefore it feareth a separation before , and desireth a restauration afterward . abstracting joy and torment , heaven and hell , in our consideration , the state of separation as such , is a natural evil : even to the humane soul of christ it was so , while his body remained in the grave : which separated state is the hades , that our english calleth hell , that christ is said to have gone into . and though ( the soul of christ , and ) the souls of those that die in him , do pass into a far more happy state , then they had in flesh , yet that is accidentally , from rewarding justice , and the bounty of the lord , and not at all from death as death : the separation as such is still an evil . and therefore the soul is still desirous of the bodies resurrection ; and knoweth that its felicity will then be greater , when the re-union , and glorification hath perfected the whole man. so that death as death is unwelcome to the soul it self , though death as accidentally gainfull may be desired . 3. and to the unpardoned unrenewed soul , death is the passage to everlasting misery , and in this regard is far more terrible , then in all that hitherto hath been spoken . o could the guilty soul be sure that there is no justice to take hold on it after death , and no more pain and sorrow to be felt , but that man dyeth as a beast , that hath no more to feel or lose , then death would seem a tolerable evil . but it s the living death , the dying life , the endless woe , to which death leads the guilty soul , that makes it to be unspeakably terrible . the utter darkness , the unquenchable fire , the worm that dyeth not , the everlasting flames of the wrath of god , these are the chief horror and sting of death , to the ungodly . o were it but to be turned into trees , or stones , or earth , or nothing , it were nothing in comparison of this . but i pass by this , because it is not ( directly ) intended in my text. 4. the saints themselves being sanctified but in part , are but imperfectly assured of their salvation ; and therefore in that measure as they remain in doubt , or unassured , death may be a double terror to them . they believe the threatenings , and know more then unbelievers do , what an unsufferable loss it is to be deprived of the celelestial glory ! and what an unspeakable misery it is , to bear the endless wrath of god. and therefore so far as they have such fears , it must needs make death a terror to them . 5. but if there were nothing but death it self to be our enemy , the foreknowledge of it would increase the misery . a beast that knoweth not that he must die , is not tormented with the fears of death ( though nature hath possessed them with a self-preserving fear , for the avoiding of an invading evil . ) but man foreknoweth , that he must die : he hath still occasion to anticipate his terrors : that which will be , and certainly and shortly will be , is in a manner as if it were already . and therefore fore-knowledge makes us as if we were alway dying : we see our graves , our weeping friends , our fore-described corruption and dismal state , and so our life is a continual death . and thus death is an enemy to nature . 2. but this is not all , nor the greatest enmity that death hath to the godly . it is a lamentable hinderance to the work of grace , as i shall shew you next in ten particulars . i. the fears of death do much abate our desires after god , as he is to be enjoyed by the separated soul . though every believing holy soul , do love god above all , and take heaven for his home , and therefore sincerely longeth after it ; yet when we know that death stands in the way , and that there is no coming thither , but through this dreadfull narrow passage , this stoppeth and lamentably dulleth our desires : and so the natural enmity , turneth to a spiritual sorer enmity . for let a man be never so much a saint , he will be still a man ; and therefore as death will still be death , so nature will still be nature : and therefore death as death will be abhorred . and we are such timerous sluggards , that we are easily discouraged by this lyon in the way . the ugly porter affrighteth us from those grateful thoughts of the new jerusalem , the city of god , the heavenly inheritance , which otherwise the blessed object would produce . our sanctified affections would be mounting upwards , and holy love would be working towards its blessed object : but death standing in the way , suppresseth our desires , and turns us back , and frighteneth us from our fathers presence . we look up to christ and the holy city , as to a precious pearl in the bottom of the sea , or as to a dear and faithfull friend , that is beyond some dreadfull gulf : fain we would enjoy him , but we dare not venture ; we fear this dismal enemy in the way . he that can recover his health by a pleasant medicine , doth take it without any great reluctancy : but if a leg or an arm must be cut off , or a stone cut out by a painful dangerous incision , what a striving doth it cause between the contrary passions ? the love of life , and the love of ease ; the fear of death , and the fear of suffering ? could we but come to heaven as easily as innocent adam might have done if he had conquered , what wings would it add to our desires ? might we be translated as henoch , or conveyed thither in the chariot of elias , what saint is there that would not long to see the face and glory of the lord ? were it but to go to the top of a mountain , and there see christ with moses and elias , in a glimpse of glory , as did the three disciples , who would not make haste , and say , it is good for us to be here , matth. 17.1 , 4. but to travell so chearfully with abraham to the mount of m●riah , to sacrifice an only son , or with a martyr to the flames , is a harder task . this is the principal enmity of death ; it deterreth our desires and thoughts from heaven : and maketh it a far harder matter to us , to long after god , then otherwise it would be : yea it causeth us to fly from him , even when we truly love him : and where faith and love do work so strongly as to overcome these fears , yet do they meet with them as an enemy , and must fight before they overcome . 2. and as this enemy dulleth our desires , so doth it consequently cool our love , as to the exercise , and it hindereth our hope , & much abateth the complacency and joy , that we should have in the believing thoughts of heaven : when we should be rejoycing in hope of the glory of god ( rom. 5.2 . ) the face of death appearing to our thoughts , is naturally an enemy to our joy ! when we think of the grave , and of dissolution and corruption , and of our long abode in the places of darkness , of our contemned dust and scattered bones , this damps our joyfull thoughts of heaven , if supernatural grace do not make us conquerors . but if we might pass from earth to heaven , as from one room to another , what haste should we make in our desires ? how joyfully should we think and speak of heaven ? then we might live in the joy of the holy ghost , and easily delight our selves in god , and comfort would be our daily food . 3. moreover , as our natural enemy doth thus occasion the abatement of desire , and love , and joy , so also of our thankfulness for the glory that is promised us . god would have more praise from us , if we had more pleasing joyfull thoughts of our inheritance . we should magnifie him from day to day , when we remember how we shall magnifie him for ever . our hearts would be turned into thankfulness , and our tongues would be extolling our dear redeemer , & sounding forth his praise whom we must praise for ever , if dreadful death did not draw a veil , to hide the heavenly glory from us . 4. and thus the dismall face of death , doth hinder the heavenliness of our conversation . our thoughts will be diverted , when our complacency and desire is abated : our minds will be willinger to grow strange to heaven , when death still mingleth terror in our meditations : whereas if we could have come to god in the way that was first appointed us , and could be cloathed with glory , without being stript of our present cloathing , by this terrible hand , how familiarly should we then converse above ? how readily would our thoughts run out to christ ? meditation of that glory would not be then so hard a work : our hearts would not be so backward to it , as now they are . 5. faith is much hindered , and infidelity much advantaged by death : look either to the state of soul or body , and you will easily perceive the truth of this . the state of a soul incorporated , we know , by long experience : what kind of apprehensions , volitions , and affections belong to a soul while it acteth in the body , we feel or understand : but what manner of knowledg , will or love , what joy , what sorrow , belong to souls that are separated from the bodies , it is not possible for us now distinctly and formally to conceive . and when men find themselves at a loss about the manner , they are tempted to doubt of the thing it self . the swarms of irreligious infidels , that have denied the immortality and separated existence of the soul , are too full a proof of this : and good men have been haunted with this horrible temptation . had there been no death , we had not been liable to this dangerous assault . the opinion of the sleeping of the soul , till the resurrection , is but a step to flat infidelity ; and both of them hence receive their life , because a soul in flesh , when it cannot conceive to its satisfaction , of the being , state , or action of a separated soul , is the easier drawn to question or deny it . and in regard of the body the difficulty and tryal is as great : that a corps resolved into dust ; and perhaps first devoured by some other body , and turned into its substance , should be reunited to its soul , and so become a glorified body , is a point not easie for unsanctified nature to believe . when paul preached of the resurrection , to the learned athenians , some mocked , and others turn'd off that discourse , acts 17.32 . it is no easier to believe the resurrection of the body , then the immortality or separated existence of the soul. most of the world , even heathens and infidels do confess the later , but few of them comparatively believe the former . and if sin had not let in death upon our nature , this perillous difficulty had been prevented : then we should not have bin puzzled with the thoughts of either a corrupted body , or a separated soul. 6. and consequently by all this already mentioned , our endeavors meet with a great impediment . if death weaken faith , desire , and hope , it must needs dull our endeavors . the deterred , discouraged soul moves slowly in the way of life : whereas if death were not in our way , how chearfully should we run towards heaven ? our thoughts of it would be still sweet , and these would be a powerfull spring to action ? when the will goes with full sails , the commanded faculty will the more easily follow . we should long so earnestly to be in heaven , if death were not in the way , that nothing could easily stop us in our course ? how earnestly should we pray ? how seriously should we meditate and conser of heaven ? and part with any thing to attain it ? but that wh●ch dulls our desires of the end , must needs be an enemy to holy diligence , and dull us in the use of means . 7. this enemy also doth dangerously tempt us to fall in love with present things , and to take up the miserable portion of the worldling : when it hath weakened faith , and cooled our desires to the life to come , we shall be tempted to think that its best take such pleasure as may here be had , and feed on that where a sensual mind hath less discouragement . whereas , if death did not stand in the way , and darken heaven to us , and turn back our desires , how easily should we get above thes● trifles , and perceive the vanity of all below , and how unworthy they are to be once regarded ! 8. moreover it is much long of this last enemy , that god is so dishonoured by the fears and droopings of believers . they are but imperfectly yet freed from this bondage : and accordingly they walk . whereas if the king of terrors were removed , we should have less of fear , and more of love , as living more in the sight and sense of love : and then we should glorifie the god of love , and appear to the world as men of another world , and shew them the faith and hope of saints , in the heavenly chearfulness of our lives ; and no more dishonour the lord and our profession , by our uncomfortable despondencies as we do . 9. moreover it is much long of this last enemy that many true christians cannot perceive their own sincerity , but are overwhelmd with doubts and troublesome fears , lest they have not the faith and hope of saints , and lest the love of god abide not in them , and lest their hearts are more on earth then heaven . when they find themselves afraid of dying , and to have dark amazing thoughts about eternity , and to think with less trouble and fear of earth then of the life to come , this makes them think that they are yet but worldlings , and have not placed their happiness with god : when perhaps it is but the fear of death that causeth these unjust : conclusions . christian , i shall tell thee more anon , that god may be truly loved and desired by thee , and heaven may be much more valued then earth , and yet the natural fears of death that standeth in thy way may much perplex thee , & make thee think that thou art averse from god , when indeed thou art but averse from death , because yet this enemy is not overcome . 10. lastly , this enemy is not the smallest cause of many of our particular sins , and of the apostacie of many hypocrit●s . indeeed it is one of the strongest of our temptations . before man sinned , none could take away his life but god , and god would not have done it for any thing but sin . so that man had no temptation from the malice of enemies , or the pride of conquerours , or the fury of the passionate , or the power of tyrants to be afraid of death , and to use any unlawfull means to scape it . an avoidable d●ath from the hand of god , he was obliged moderately to fear ; that is , to be afraid of sinning lest he die ( else god would not have threatened him , if he would not have had him make use of a preventing fear . ) but now we have an unavoidable death to fear , and also an untimely death from the hand of man by gods permission : and the fear of these is a powerfull temptation . otherwise abraham would not have distrustfully equivocated as he did to save his life , gen. 20.11 . and isaac after him do the same , when he sojourned in the same place , gen. 26.7 . if the fear of death were not a strong temptation , peter would not have thrice denyed christ , and that after so late a warning and engagement : nor would all his disciples have forsaken him and fled , matth. 26.56 . nor would martyrs have a special reward , nor would christ have been put to call upon his disciples , that they fear not them that can kill the body , luke 12.4 . and to declare to men the necessity of self-deniall in this point of life , and that none can be his disciple , that loves his life before him , matth. 16.39 . luke 14.26 . he is a christian indeed that so loveth god , that he will not sin to save his life . but what is it that an hypocrite will not do to escape death ? he will equivocate and forswear himself with the jesuite and familist : he will forsake not only his dearest friend , but christ also and his conscience . what a multitude of the most haynous sins are daily committed through the fears of death ? thousands where the inquisition ruleth are kept in popery by it : and thousands are kept in mahometanism by it : thousands are drawn by it to betray their countries ; to deny the truth ; to betray the church and cause of christ ; and finally to betray their souls unto perdition : some of them presume to deny christ wilfully , because that peter had pardon that denyed him through surprize , and through infirmity : but they will not repent with peter , and die for him after their repentance . he that hath the power of an hypocrites life , may prescribe him what he shall b●lieve and do ; may write him down the rule of his religion , and tell him what changes he shall make , what oaths he shall take , what party he shall side with , and command h●m so many sins a day , as you make your horse go so many miles . satan , no doubt , had much experience of the power of this temptation , when he boasted so confidently of it against : job ( 2.4 . ) skin for skin , and all that a man hath he will give for his life : and its true , no doubt , of those that love nothing better then their lives . satan thought that the fear of death would make a man do any thing ; and of too many he may boldly make this boast [ let me but have power of their lives , and i will make them say any thing , and swear any thing , and be for any cause or party , and do any thing against god or man. ] when less●r matters can do so much , as common sad experience sheweth us , no wonder if the fear of death can do it . in brief , you may see by what is said , that death is become an enemy to our souls , by being first the enemy of our natures : the interest of our bodies works much on our souls , much more the interest of the whole man. the principle of self-love was planted in nature in order to self-preservation , and the government of the world : nature doth necessarily abhor its own destruction . and therefore this destruction standing in the way , is become an exceeding great hindrance to our affections , which tak●s them off from the life to come . 1. it is a very great hindrance to the conversion of those that are yet carnal , imprisoned in their unbelief . it is hard to win their hearts to such a state of hap●in●ss , that cannot be obtained but by yielding unto death ? 2. and to the truly godly it is naturally an impediment , and a great temptation in the points before expressed : and though it prevail not against them , it exceedingly hindereth them . and thus i have shewed you , that death is an enemy , further then , i doubt , the most consider of . if the unbeliever shall here tell me , that death is not the fruit of sin , but natural to man , though he had never sinned , and therefore that i lay all this on god : i answer him , that mortality , as it signifyeth a posse mori , a natural capacity of dying , was naturall to us in our innocency : or else death could not be threatened as a penalty : and if i grant as much of a naturall disposition in the body to a dissolution , if not prevented by a glorifying change , it will no whit advantage their impious cause . but withall man was then so far immortall , as that he had a posse non mori , a naturall capacity of not dying ; and the morietur vel non morietur , the actuall event of life or death , was laid by the lord of life and death , upon his obedience or disobedience . and man having sinned , justice must be done , and so we came under a non posse non mori , an impossibility of escaping death ( ordinarily , ) because of the peremptory sentence of our judge : but the day of our deliverance is at hand , when we shall attain a non posse mori , a certain consummate immortality , when the last enemy death shall be destroyed : and how that is done i shall next enquire . sect . ii. you have seen the ugly face of death ; you are next to see a little of the love of our great redeemer . you have heard what sin hath done : you are next to hear what grace hath done , and what it will do . you have seen the strength of the enemy : you are now to take notice of the victory of the redeemer , and see how he conquereth all this strength . 1. the beginning of the conquest is in this world : 2. the perfection will not be till the day of resurrection , when this last enemy shall be destroyed . 1. meritoriously death is conquered by death . the death of sinners , by the mediators death . not that he intended in his meritorious work , to save us from the stroke of death by a prevention ; but to deliver us from it after by a resurrection . for since by man came death , by man also came the resurrection from the dead , i cor. 15.21 . forasmuch as the children were partakers of flesh and blood , he also hims●lf likewise took part with them ; that he might destroy him through death , that had the power of death , that is the devil ; and deliver them who through fear of death were all their life time subject unto bondage , heb. 2.14 , 15. satan as gods executioner , and as the prosperous tempter , is said to have had the power of death : the fears of this dreadfull executioner are a continuall bondage , which we are lyable to through all our lives , till we perceive the deliverance which the death of the lord of life hath purchased us . 1. by death christ hath satisfied the justice that was armed by sin against us . 2. by death he hath shewed us , that death is a tolerable evil , and to be yielded to in hope of following life . 2. actually he conquered death by his resurrection . this was the day of grace's triumph : this day he shewed to heaven , to hell , and to earth , that death was conquerable ; yea that his personal death was actually overcome . the blessed souls beheld it to their joy , beholding in the resurrection of their head , a virtual resurrection of their own bodies . the devils saw it , and therefore saw that they had no hopes of holding the bodies of the saints in the power of the grave . the damned souls were acquainted with it , and therefore knew that their sinfull bodies must be restored to bear their part in suffering . the believing saints on earth perceive it , and therefore see that their bonds are broken , and that to the righteous there is hope in death ; and that our head being actually risen , assureth us that we shall also rise . for if we believe that jesus dyed and rose again ; even so them also which steep in jesus , will god bring with him , 1 thes . 4.14 . and as christ being raised from the dead , dyeth no more , death hath no more dominion over him : so shall we rise and die no more . this was the beginning of the churches triumph . this is the day that the lord hath made ( even the day which the church on earth must celebrate , with joy and praise , till the day of our resurrection ) we will be glad and rejoyce therein , psam 118.24 . the resurrection of our lord hath 1. assured us of the consummation of his satisfaction . 2. of the truth of all his word , and so of his promises of our resurrection . 3. that death is actually conquered , and a resurrection possible . 4. that believers shall certainly rise , when their head and saviour is risen , to prepare them an everlasting kingdom , and to assure them , that thus he will raise them at the last . a bare promise would not have been so strong a help to faith , as the actual rising of christ , as a pledge of the performance : but now christ is risen and become the first fruits of them that sleep . 1. cor. 15.20 . for because he liveth , we shall live also , john 14.19 . 3. the next degree of destruction to this enemy , was by the gift of his justifying and sanctifying grace . four special benefits were then bestowed on us , which are antidotes against the enmity of death . 1. one is , the gift of saving faith , by which we look beyond the grave , as far as to eternity . and this doth most powerfully disable death to terrifie and discourage us ; and raiseth us above our natural fears , and sheweth us ( though but in a glass ) the exceeding eternal weight of glory which churlish death shall help us to . so that when the eye of the unb●liever looketh no further then the grave , believing souls can enter into heaven , and see their glorified lord , and thence fetch love , and hope , and joy , notwithstanding the terrors of interposing death . the eye of faith foreseeth the salvation ready to be revealed in the last time , and causeth us therein greatly to rejoyce , though now for a season ( if need be ) we are in heaviness through manifold temptations . and so vic●orious is this faith against all the storms that do assault us , that the tryal of it , though with fire , doth but discover that it is much more precious then gold that perisheth , and it shall be found unto praise and hoour , and glory at the appearing of jesus christ ; whom having never seen in the flesh we love , and though now we see him not , yet believing we rejoyce with unspeakable glorious joy , 1 pet. 1.5 , 6 , 7 , 8 , 9. and shall shortly receive the end of our faith , the salvation of our souls . thus faith , though it destroy not . death it self , destroyeth the malignity and enmity of death : while it seeth the things that are beyond it , and the time when death shall be destroyed , and the life where death shall be no more . faith is like davids three mighty men , that brake through the host of the philistines , to fetch him the waters of bethlehem , for which he longed , 2 sam. 23.15 , 16. when the thirsty soul saith , 0 that one would give me drink of the waters of salvation ! faith breaks through death which standeth in the way , and fetcheth these living waters to the soul . we may say of death , as it is said of the world , 1. john 5.4 , 5. whatsoever is born of god overcometh the world : and this is the victory that overcometh the world , even our faith : who is he that overcometh , but he that believeth ? &c. for greater is he that is in us , then he that is in the world : 1 john 4.4 . the believing soul foreseeing the day when death shall be swallowed up in victory , may sing beforehand the triumphing song , o death , where is thy sting ? o grave where is thy victory ? 1 cor. 15.54 , 55. for this cause we faint not ; though our outward man perish , our inward man is renewed day by day : for our light affliction ( though it reach to death ) which is but for a moment , worketh for us a far more exceeding eternall weight of glory ; while we look not at the things that are seen , but at the things which are not seen : for the things which are seen are temporall ( and therefore not worthy to be looked at ) but the things that are not seen are eternal , and therefore more prevalent with a believing soul , then either the enticing pleasures of sin for a season , or the light and short afflictions , or the death that standeth in our way , 2 cor. 5.16 , 17 , 18. heb. 11.24 , 25 , 26. 2. a second antidote against the enmity of death , that is given us at the time of our conversion , is , the pardon of our sins , and justification of our persons , by the blood and merits of jesus christ . when once we are forgiven , we are out of the reach of the greatest terror , being saved from the second death ; though we must feel the killing stroke , we are delivered from the damning stroke . yea more then so , it shall save us by d●stroying us : it shall let us into the glorious presence of our lord , by taking us from the presence of our mortal friends : it shall help us into eternity , by cutting off our time. for in the hour that we were justified , and made the adopted s●ns of god , we were also made the heirs of heaven , even coheirs with christ , and shall be glorified with him , when we have suffered with him , rom. 8.17 . as death was promoting the life of the world , when it was killing the lord of life himself : so is it hastening the deliverance of believers , when it seems to be undoing them . no wonder if death be that mans terror , that must be conveyed by it into hell , or that imagineth that he shall perish as the beast : but to him that knows it will be his passage into rest , and that angels shall convey his soul to christ , what an antidote is there ready for his faith to use against the enmity and excess of fears ? hence faith proceedeth in its triumph , 1 cor. 15.56 , 57. the sting of death is sin , and the strength of sin is the law : but thanks be to god that giveth us the victory through our lord jesus christ . let him inordinately fear death , that is loth to be with christ , or that is yet the heir of death eternall : let him fear that is yet in the bondage of his sin , and in the power of the prince of darkness , and is not by justification delivered from the curse : but joy and holy triumph are more seemly for the justified . 3. a third antidote against the enmity of death , is the holiness of the soul : by this the power of sin is mortified ; and therefore the fears of death cannot actuate and use it , as in others they may do : by this the interest of the flesh is cast aside as nothing , and the flesh it self is crucified with christ : and therefore the destruction of the flesh will seem the more tolerable , and the fears of it will be a less temptation to the soul. by this we are already crucified to the world , and the world to us : and therefore we can more easily leave the world : we now live by another life then we did before ; being dead in our selves , our life is hid with christ in god ; and being crucified with christ , we now so live , as that it is not we , but christ liveth in us : the life which we live in the flesh is by the faith of the son of god that hath loved us , gal. 2.20 . the things that made this life too dear to us , are now as it were annihilated to us ; and when we see they are nothing , they can do nothing with us . sanctification also maketh us so weary of sin , as being our hated enemy , that we are the more willing to die , that it may die that causeth us to die . and especially , the holy ghost , which we then receive , is in us a divine and heavenly nature , and so inclineth us to god and heaven . this nature principally consisteth in the superlative love of god. and love carryeth out the soul to the beloved . as the nature of a prisoner in a dungeon carryeth him to desire liberty and light ; so the nature of a holy soul in flesh , inclineth it to desire to be with christ . as love maketh husband and wife , and dearest friends to think the time long while they are asunder ; so doth the love of the soul to god. how fain would the holy loving soul behold the pleased face of god , and be glorified in the beholding of his glory , and live under the fullest influences of his love ! this is our conquest over the enmity of death . as strong as death is , love is stronger , eccles . 8.6 , 7. love is strong as death — the coales thereof are coales of fire , a most vehement flame ( which will not by the terrible face of death be hindered from ascending up to god. ) many waters cannot quench love , neither can the floods drown it : if a man would give all the substance of his house for love ( that is , to bribe it and divert it from its object ) it would utterly be contemned . if the love of david could carry jonathan to hazzard his life and deny a kingdom for him , and the love of david to absalom made him wish that he had dyed for him , and the love of friends , ( yea lustfull love ) hath carryed many to cast away their lives ; no wonder if the love of god in his saints prevail against the fear of death . the power of holy love made moses say , else let my name be blotted out of the book of life . and it made paul say , that he could wish that he were accursed from christ , for his brethren and kindred according to the flesh . ] rom. 9.3 . and doubtless he felt the fire burning in his breast , when he broke out into that triumphant challenge , rom. 8.35 , 36. to the end [ who shall separate us from the love of god ? shall tribulation , or distress , or persecution , or famine , or nakedness , or peril , or sword ? ( as it is written , for thy sake we are killed all the day long ; we are counted as sheep to the slaughter . ) nay in all this we are more then conquerours through him that loved us : for i am perswaded that neither death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature , shall be able to separate us from the love of god ; which is in chr●st jesus our lord. ] you see here what it is that conquereth the enmity of death , in our sanctification ; even that powerfull love of god that is then given us , which will go to him through the most cruel death . 4. a fourth antidote that is given us by christ , against the enmity of death , is the holy ghost , as he is the comforter of the saints . he made it his work to corroborate and confirm them : as sin hath woven calamities into our lives , and filled us with troubles , and griefs , and fears ; so christ doth send his spirit to undo these works of satan , and to be a comforter as well as a sanctifier to his members . as the sanctifying spirit striveth against the enticing sinfull flesh , so the comforting spirit striveth against the troubling flesh ; as also against the persecuting , as well as the tempting world , and the vexing as well as the tempting devil . and greater is he that is in us , then he that is in the world , 1 john 4.4 . the spirit of christ overcomes the disquieting as well as the tempting spirit : but with some difference ; because our comforts are not in this life so necessary to us as our holiness : joy being part of our reward , is not to be expected certainly or constantly , in any high degree , till we come to the state of our reward : and therefore though the holy ghost will carry on the work of sanctification , universally , constantly and certainly in the elect ; yet in many of them his comforting work is more obscure , and interrupted : and yet he is a conquerour here . for his works must be judged of in reference to their ends : and our comfort on earth is given us for our encouragement in holy wayes , that we be not stopt or diverted by the fear of enemies ; and also to help on ou● love to god , and to quicken us in thanks , and praise , and draw up our hearts to the life to come , and make us more serviceable to others : and such a measure of comfort , we shall have as conduceth to these ends , and is suitable to our present state , and the employment god hath for us in the world , if we do not wilfully grieve our comforter , and quench our joyes . so that when death and the grave appear before , and our flesh is terrified with the sight of these anakims , and saith , [ we are not able to overcome them ] and so brings up an evil report upon the promised land , and casts us sometime into murmuring , lamentation and weakning-discouragements , yet doth the holy ghost cause faith and hope ( as caleb and joshua ) to still the soul , ( numb . 13. ) and causeth us to contemn these gyants , and say [ let us go up and possess it , for we are well able to overcome it . ] ver. 30. the comforting spirit sheweth us his death that conquered death , ( heb. 2.14 , 15. ) even the cross on which he triumphed openly , when he seemed to be conquered , col. 2.15 . he sheweth us the glorious resurrection of our head , and his promise of our own resurrection : he sheweth us our glorified lord , to whom we may boldly and confidently commend our departing souls , acts 7.59 . and he sheweth us the angels that are ready to be their convoy : and he maketh all these considerations effectual , and inwardly exciteth our love and heavenly desires , and giveth us a triumphing courage and consolation : so that death doth not encounter us alone , and in our own strength , but finds us armed and led on by the lord of life , who helps us by a sling and stone to conquer this goliah . if a draught of wine , or some spiritfull reviving liquor can take off fears and make men bold ; what then may the spirit of christ do by his powerfull encouragements and comforts on the soul ? did we but see christ or an angel standing by our sick-beds , and saying [ fear not : i will convey thy soul to god : this day shalt thou be with me in paradise . ] what an unspeakable comfort would this be to a dying man ? why , the spirit is christs agent here on earth : and what the spirit speaks , christ speaks : and therefore we may take its comforting words , as spoken to us by christ himself ; who spoke the like to the penitent thief , to shew believers the virtue of his cross , and what they also may expect from him in their extremity . and our phisitian is most wise , and keeps his cordials for a fainting time : the spirit useth to sustain and comfort us most , in our greatest necessities . we need not comforts against death , so much in the time of prosperity and health , as when death draws near . in health we have ordinarily more need of quickning then of comforting : and more need to be awakened from security to a due preparation for death , then to be freed from the terrible fore-thoughts of it : though inordinate fears of death be hurtfull to us , security and deadness hurt us more . and therefore the spirit worketh according to our necessities : and when death is neerest , and like to be most dreadfull , he usually giveth the liveliest sense of the joyes beyond it , to abate the enmity , and encourage the departing soul . and if the comfort be but small , it is precious , because it is most pure , as being then mixed with no carnal joyes ; and because it is most seasonable in so great a strait . if we have no more but meer support , it will be yet a pretious mercy . and thus i have done with the third degree of the destruction of deaths enmity , by these four antidotes , which we receive at our conversion , and the consequents thereof . 4. the fourth degree of this enemies destruction is , by it self , or rather by christ at the time , and by the means of death , which contrary to its nature , shall advantage our felicity . when death hath done its worst , it hath half killed it self in killing us : it hath then dismissed our imprisoned souls , and ended even our fears of death , and our fears of all the evils of this life . it hath ended our cares , and griefs , and groans . it hath finished our work , and ended all our weariness and trouble . and more then this , it ends our sinning , and so destroyeth that which caused it , and that which the inordinate fears of it self , had caused in us . it is the time when sin shall gasp its last , and so far our physitian will perfect the cure ; and our greatest enemy shall follow us no further . it is the door by which the soul must pass to christ in paradise . if any papist shall hence plead that therefore all men must be perfect without sin before death , or else go to purgatory to be cleansed , because as we die , so christ will find us : or if they ask , how death can perfect us ? i answer them : it is christ our physitian that finisheth the cure , and death is the time in which he doth it . and if he undertake then to do it , it concerns not us to be too inquisitive , how he doth it . what if the patient understand not how blood letting cureth the infected blood that is left behind ? must he therefore plead against his physitian , and say , it will not be done , because he knoweth not how it s done ? we feel that here we have our sinfull imperfections : we have for all that a promise that we shall be with christ , when death hath made its separation ; and we are assured that no sin doth enter there . and is not this enough for us to know ? but yet i see not why the difficulty of the objection should trouble us at all . death doth remove us from this sinfull flesh , and admits the soul into the sight of god. and in the very instant of its remove , it must needs be perfected , even by that remove , and by the first appearance of his blessed face . if you bring a candle into a dark room , the access of the light expelleth the darkness , at the same instant : and you cannot say that they consist together one moment of time . so cold is expelled by the approach of heat . and thus when death hath opened the door , and let us into the immortal light , neither before nor after , but in that instant all the darkness & sinful imperfections of our souls are dissipated . throw an empty bottle into the sea , and the emptiness ceaseth by the filling of the water ; neither before nor after , but in that instant . if this should not satisfie any , let it satisfie them , that the holy ghost in the instant of death can perfect his work . so that we need not assert a perfection on earth , ( which on their grounds , must be the case of all that will escape hell and purgatory ; ) nor yet any purgatory torments after death , for the deliverance of the soul from the relicts of sin ; seeing at the instant of death , by the the spirit , or by the deposition of the flesh , or by the sight of god , or by the sight of our glorified redeemer , or by all , this work will be easily and infallibly accomplished . 5. the last degree and perfect conquest will be at the resurrection . and this is the victory that is mentioned in my text. all that is fore-mentioned doth abate the enmity , and conquer death in some degree : but the enmity , and the enemy it self is conquered at the resurrection , and not till then . and therefore death is the last enemy to be destroyed . the body lieth under the penal effects of sin , till the resurrection . and it is penal to the soul to be in a state of separation from the body , though it be a state of glory that its in with christ : for it is deprived of the fulness of glory , which it shall attain at the resurrection , when the whole man shall be perfected and glorified together . then it is that the mediators work will be accomplished ; and all things shall be restored ; all that are in the graves shall hear the voice of the son of god and shall come forth , john 5.28 . for this is the fathers will that sent him , that of all that he hath given him ; he should lose nothing , but should raise it up at the last day ; john 6.39 , 40. we have hope towards god , that there shall be a resurrection of the dead , both of the just and unjust , acts 24.15 . as by man came death , so by man came also the resurrection from the dead , i cor. 15.21 . then shall there be no more death , nor sorrow , nor crying , nor pain , rev. 21.4 . no more diseases , or fears of death , or grave , or of corruption . no terrible enemy shall stand betwixt us and our lord , to frighten our hearts from looking towards him . o what a birth-day will that be ! when graves shall bring forth so many millions of sons for glory ! how joyfully will the soul & body meet , that were separated so long ? then sin hath done its worst and can do no more ! then christ hath done all , and hath no more to do , as our redeemer , but to justifie us in judgement , and give us possession of the joy that he is preparing . and then he will deliver up the kingdom to the father . if you expect now that i should give you reasons why death is the last enemy to be destroyed , though much might be said from the nature of the matter , the wisdom and will of god shall be to me instead of all other reasons , being the fountain and the sum of all . he knows best the order that is agreeable to his works and ends , to his honour , and to our good : and therefore to his wisdom we submit , in the patient expectance of the accomplishment of his promises . sect . iii. vse 1. i now come to shew you the usefulness of this doctrine for the further information of our understandings , the well ordering of our hearts , and the reforming of our lives . and first , you may hence be easily resolved , whether death be truly penal to the godly ? which some have been pleased to make ● controversie of late : though i am past doubt ; but the hearts of those men do apprehend it as a punishment , whose tongues and pens do plead for the contrary . dust thou art , and to dust shalt thou return , was part of the sentence past on adam and all his posterity ; which then proved it a punishment , and it was not remitted to adam , that at the same time had the promise of a redeemer , nor is it remitted to any of us all . were it not for sin , god would not inflict it ; who hath sworn that he takes no pleasure in the death of sinners ; and that he afflicts not willingly , nor grieves the sons of men . but my text it self decides the controversie : sin and punishment are the evils that christ removeth ; and if death were no punishment ( as it is no sin , ) how could it be an enemy , and the last enemy to be destroyed by the redeemer ? when we feel the enmity before described against our souls , and also know its enmity to our bodies , we cannot think that god would do all this , were it not for sin : esp●cially when we read , that death passeth upon all , for that all have sinned , rom. 5.11 , 12. and that death is the wages of sin , rom. 6.23 . though christ do us good by it , that proveth it not to be no punishment : for castigatory punishments are purposely to do good to the chastised . indeed we may say , o death , where is thy sting ? because that the mortal evil to the soul is taken out ; and because we foresee the resurrection by faith , when we shall have the victory by christ . but thence to conclude that death hath no sting now to a believer , is not only besides , but against the text ; which telling us that the sting of death is sin , and that the strength of sin is the law , doth inform us , that death could not kill us , and be death to us , if sin gave it not a sting to do it with : as sin could not oblige us to this punishment , if the threatening of the law were not its strength . but christ hath begun the conquest , and will finish it . sect . iv. vse 2. from all this enmity in death , we may see what it is that sin hath done : and consequently how vile and odious it is , and how we should esteem and use it . sin hath not only forfeited our happiness , but laid those impediments in the way of our recovery , which will find us work , and cause our danger and sorrow while we live . and death is not the least of these impediments . o foolish man , that still will love such a mortal enemy ! if another would rob them but of a groat , or defame them , or deprive them of any accommodation , how easily can they hate them , and how hardly are they reconciled to them ? but sin depriveth them of their lives , and separates the soul and body asunder , and forfeiteth their everlasting happiness , and sets death betwixt them and the glory that is purchased by christ , and yet they love it , and will not leave it . though god have made them , and do sustain them , and provide for them , and all their hope and help is in him , they are not so easily drawn to love him ; and yet they can love the sin that would undo them . though christ would deliver them , and bring them to everlasting blessedness , and hath assumed flesh , and laid down his life , to testifie his love to them , yet are they not easily brought to love him ; but the sin that made them enemies to god , and hath brought them so near to everlasting misery , this they can love , that deserves no love . a minister or other friend that would draw them from their sin to god , and help to save them , they quarrell against , as if he were their enemy : but their foolish companions , that can laugh and jest with them at the door of hell , and clap them on the back , and drive away the care of their salvation , and harden them against the fear of god , these are the only acceptable men to them . o christians , leave this folly to the world , and do you judge of sin by its sad effects . you feel ( if you have any feeling in you ) in some measure , what it hath done against your souls ! the weakness of your faith and love ; the distance of your hearts from god ; your doubts and troubles tell you that it is not your friend : you must shortly know what it will do to your bodies . as it keeps them in pain , and weariness , and weakness , so it will ere long deliver them up to the jaws of death ; which will spare them no more then the beasts that perish . had it not been for sin , we should have had no cause to fear a dissolution ; nor have had any use for a coffin or a winding-sheet , nor been beholden to a grave , to hide our carkesses from the sight and smell of the living . but as henoch and elias were translated when they had walked with god , even so should we : as those shall that are alive and remain at the coming of christ , shall be caught up together in the clouds , to meet the lord in the air ; and so shall they ever be with the lord , 1 thes . 4.17 . use sin therefore as it will use you . spare it not , for it will not spare you . it is your murderer , and the murderer of the world : use it therefore as a murderer should be used . kill it before it kills you ; and then though it kill your bodies , it shall not be able to kill your souls ; and though it bring you to the grave , as it did your head , it shall not be able to keep you there . if the thoughts of death , and the grave , and rottenness be not pleasant to you , let not the thoughts of sin be pleasant . hearken to every temptation to sin , as you would hearken to a temptation to self-murder : and as you would do if the devill brought you a knife , and tempted you to cut your throat with it ; so do when he offereth you the bait of sin . you love not death : love not the cause of death . be ashamed to stand weeping over a buried friend , and never to weep over a sinning or ungodly friend , nor once to give them a compassionate earnest exhortation , to save their souls . is it nothing to be dead in sins and trespasses ? ephes . 2.1 , 5. col. 2.13 . yea , it is a worse death then this , that is , the wages of sin , and the fruit which it brings forth , rom. 6.21 , 23. & 7.5 . surely god would never thus use mens bodies , and forsake them soul and body for ever , if sin were not a most odious thing ; what a poyson is this that kils so many millions , and damneth so many millions , and cannot be cured but by the blood of christ ! that killed our physitian that never casted it , because he came so near to us ! 〈◊〉 o unbelieving stupid so●ls , that smart and sin , and groan and sin , and weep and lament our bodily sufferings , and yet sin still ! that fear a grave and fear not sin ! that have heard , and seen , and felt so much of the sad effects , and yet sin still , psalm 78.32 . alas that murderers should be so common , and that we should be no wiser , when we have paid so dear a price for wisdom ! sect . v. vse 3. from the enmity of death we may further learn , that man hath now a need of grace for such exceeding difficulties , which were not before him in his state of innocency . though adam was able to have obeyed perfectly , without sin , and had grace sufficient to have upheld him , and conquered temptations , if he had done his part , which by that grace he might have done ; yet whether that grace was sufficient to the works that we are called to , is a doubt that many have been much troubled with . it is certain that he was able to have done any thing that was suitable to his present state , if it were commanded him : and it is certain tha● much that is now our duty , would have been unsuitable to his state . but whether it belonged to his perfection , to be able and fit for such duties ( that were then unsuitable to him ) or supposition they had been suitable and duties , this is the difficulty : which some make use of to prove that such works cannot now be required of us , without suitable help , because we lost no such grace in adam . but this need not trouble us : for 1. though adam was put on no such difficulty in particular , as to encounter death : yet the perfect obedience to the whole law , required a great degree of internall habituall holiness : and to determine the case , whether our particular difficulties , or his sinless perfect ob●dience , required greater s●rength and help , is a matter of more difficulty then use . for 2. it is but about the degrees of holiness in him and us , and not about the kind , that the difficulty lieth . for it is the same end that he was created for and disposed to by nature , and that we are redeemed for and disposed to supernaturally . but yet it is worthy our observation , what a difficulty sin hath cast before us in the way of life , which adam was unacquainted with ▪ that so we may see the nature of our works , and the excellency of the redeemers grace . adam was but to seek the continuance of his life , and a translation to glory , without the terrors of interposing death : he was never called to prepare to die ; nor to think of the state of a separated soul ; nor to mind , and love , and seek a glory to which there is no ( ordinary ) passage but by death . this is the difficulty that sin hath caused , against which we have need of the special assistance , of the example , and doctrine , and promise , and spirit of the redeemer . adam was never put to study how to get over this dreadfull gulf . the threatning of death was to raise such a fear in him as was necessary to prevent it : but those fears did rather hold him closer to the way of life , then stand between him and life to his discouragement . but we have a death to fear that must be suffered , that cannot be avoided . the strange condition of a separated soul ( so unlike to its state while resident in the body ) doth require in us , a special faith to apprehend it , and a special revelation to discover it . to desire , and love , and long for , and labour after such a time as this , when one part of us must lie rotting in the grave , and the separated soul must be with christ alone till the resurrection , and to believe and hope for that resurrection , and to deny our selves , and forsake all the world , and lay down our lives when christ requireth it , by the power of this faith and hope , this is a work that innocent adam never knew : this is the high employment of a christian . to have our hearts and conversations in heaven , ( matth. 6.21 phil. 3.20 . ) when death must first dissolve us , before we can possess it , here is the noble work of faith . sect . vi. vse 4. moreover this enmity of death may help us to understand the rea●on of the sufferings and death of christ . that he gave his life a ransome for us , and a sacrifice for sin , and so to make satisfaction to the offended majesty , is a truth that every christian doth believe . but there was another reason of his death , that all of us do not duely consider of , and improve to the promoting of our sanctification as we ought . death is so great an enemy , as you have heard , and so powerfull to deter our hearts from god , and dull our desires to the heavenly felicity , that christ was fain to go before us , to embolden the hearts of believers to follow him : he suffered death ( with the rest of his afflictions ) to shew us that it is a tolerable evil : had he not gone before and overcome it , it would have detained us its captives : had he not me●ited and purchased us a blessed resurrection , and opened heaven to all bel●evers , and by death overcome him that had the power of death ( as gods executioner ) ●hat is , the devil , we should all our life time have been still subjected unto bondage by the fears of death , heb. 2.14 . but when we see that christ hath led the way , as the victorious captain of our salvation , and that he is made perfect by sufferings ( in his advancement unto glory ) and that for the sufferings of death ( which by the grace of god he tasted for every man ) he is crowned with glory ad honour , heb. 2.9 , 10. this puts a holy valour into the soul , and causeth us cheerfully to follow him . had we gone first , and the task of conquering dea●h been ours , we had been overcome . but he that hath led us on , hath hew'd down the enemy before him , and first prepared us the way , and then called us to follow him , & to pass the way that he hath first made safe , and also shewed us by his example that it is now made passable . for it was one in our nature , that calleth us his brethren , that took not the nature of angels , but of the seed of abrah●m , that is one with us , as the sanctifier and the sanctified are , and to whom as children we are given , who hath passed through death and the grave before us , and therefore we may the boldlier follow him , heb. 2.11 , 12 , 13.16 . being found in fashion as a man , he humbled himself , and became obedient unto death , even the death of the cross , and therefore god h●th highly exalted him , and given him a name above every name , phil. 2. 8 , 9. hereby ●e hath shewed us that death is not so dreadfull a thing , but that voluntary obedience may and must submit unto it . as abrahams faith and obedience was tryed , in the offering up his son to death , at gods command : so the children of abraham and the heirs of the promise , must follow him in offering up themselves , if god require it , and in submitting to our natural death ( for that he doth require of all . ) examples work more then bare precepts : and the experiments of others , do take more with us then meer directions . it satisfieth a s●ck man more to read a book of medicinal observations , where he meets with many that were in his own case , and finds what cured them , then to read the praxis of medicinall receipts alone . it encourageth the patient much , when the physitian tells him , [ i have cured many of your disease , by such a medicine , nay i was cured thus of the same my s●lf . ] so doth it embolden a believer to lay down his life , when he hath not only a promise of a better life , but seeth that the promiser went that way to heaven before him . o therefore let us learn and use this choice remedy , against the immoderate fear of death ! let faith take a view of him that was dead and is alive , that was buried and is risen , that was humbled and is now exalted ! think with your selves , when you must think of dying , that you are but following your conquering lord , and going the way that he hath gone before you , and suffering what he underwent and conquered : and therefore though you walk through the valley of the shaddow of death , resolve that you will fear no evil , psal . 23.4 . and if he call you after him , follow him with a christian boldness ; as peter cast himself into the sea , and walkt on the waters , when he saw christ walk there , and had his command ; so let us venture on the jawes of death , while we trace his steps , and hear his encouraging commands and promises , john 21.7 . mat. 14.28 , 29. sect . vii . vse 5. moreover from this doctrine we may be informed , of the mistakes of many christians , that think they have no saving grace , because they are afraid of dying , and because these fears deterr their soul● from desiring to be with christ : and hence they may perceive that there is another cause of these distempers , even the enmity of death that standeth in the way . you think that if you had any love to christ , you should more desire to be with him ; and that if your treasure were in heaven , your hearts wou●d be more there ; and that if you truly took it for your felicity , you could not be so unwilling to be removed to it ; for no man is unwilling to be happy , or to attain his end . but stay a little , and better consider of your case . is it christ that your heart is thus averse to , or is it only death that standeth in the way ? you are not , i hope , unwilling to see the face of god , nor unwilling to be translated from earth to heaven , but unwilling to die . it is not because you love the creature better then the creator , but because you are afraid of death . you may love god , and long to be perfected in holiness , and to see his glory , and to have the most near communion with him , and yet at the same time you may fear this enemy that standeth in your way : i mean not only the pain of death , but principally the dissolution of our natures , and the separation of the soul from the body , and its abode in a separated state , and the bodies abode in dust and darkness . grace it self is not given us to reconcile us to corruption , and make death as death to seem desirable , but to cause us patiently to bear the evil , because of the good that is beyond it . it is not our duty to love death as death . had it not been naturally an evil to be dreaded and avoided , god would not have made it the matter of his threatning ; nor would it have been a fit means to restrain men from transgression . to threaten a man with a benefit as such , is a contradiction . enquire therefore into your hearts , whether there be not a belief of heaven , a love to god , a desire to enjoy and please him , even while you draw back and seem to be averse ? and whether it be not only lothness to die , and not a lothness to be with christ ? for the fuller discovery of this , ( because i find that our comfort much dependeth on it ) i shall try you by these following questions . quest . 1. what is it that is ungrateful to you in your meditations of your change ? is it god and heaven , or is it death ? if it be only death , it seems it is not the want of love to god , and heaven , that causeth your aversness : if it be god himself that is ungratefull to your thoughts , is it because you desire not his nearer presence , or communion with him in the state of glory ? or is it only because you fear lest you have no interest in his love , and shall not attain the blessedness which you desire ? if it be the first , i must confess it proves a graceless soul , and signifieth the want of love to god. but if it be the latter only , it may stand with grace : for desire is a true signification of love , though there be doubts and fears lest we shall miss the attainment of those desires . quest . 2. would you not gladly hear the news of your removal , if you might be changed without death ; and translated to heaven as henoch and elias were , and as christ at his ascension ? had you not far rather be thus changed then abide on earth ? if so , then it seems it is not god and heaven that you are against , but death . nay if you could reach heaven by travelling a thousand miles , would you not gladly take t●e journey as soon as you had got assurance of your title to it , and done the work of god on earth ? if it were but as peter , james and john , to go with christ into an exceeding high mountain , and there to see him in glory , ( mat. 17.12 . ) would you not gadly do it ? it seems then that thou desirest to see the lord , and thy love is to him , though thou be afraid of death . quest . 3. consider of the nature of the heavenly felicity , and try whether thou love it in the several parts . one part is our personal perfection ; that our souls shall be free from ignorance , and error , and sin , and sorrow , and enlarged for the perfect love of god ; and our bodies at the resurrection , made like the glorious body of our lord , phil. 3.21 . and wouldst thou not be thus perfected in soul and body ? another part is , that we shall live with the heavenly society of angels and glorified saints : and wouldst thou not have such company ; rather then the company of sinners , and enemies , and imperfect saints on earth ? another part is , that we shall see our glorified head , and be with him where he is , that we may behold his glory . and doth not thy heart desire this ? but the perfection of our happiness is , that we shall see the face of the glory of god , which is the light of that world , as truly as the sun is the light of this : and that we shall be filled up with the feeling of his love , and abound with love to him again , and perfectly delighted in this communion of love , and express it in the praises of the lord , and thus make up the new jerusalem , where god will place his glorious presence , and in which he will for evermore take pleasure . and is there any thing in this that thy soul is against , and which thou dost not value above this wor●d ? if thou find that all the parts are sweet , and the description of heaven is most gratefull to thee , and that this is the state that thou wouldst be in , it seems then it is not heaven but death that thou art averse from , and that maketh thee so loth to hear the tydings of thy change . quest . 4. couldst thou not joyfully see the coming of christ , if it were this day ( if thou have done thy work , and art assured of his love ? ) the apostle hath told us by the word of the lord , that the lord himself shall des●end from heaven with a shout , with the voice of the archangel , and with the trump of god ; and the dead in christ , shall rise first : and then they which are alive and remain shall be caught up together with them in the clouds , to meet the lord in the air ; and so shall we ever be with the lord , ] 1 thes . 4. 15 , 16 , 17. and this is the doctrine that comforteth believers , verse 18. would it not rejoyce your hearts , if you were sure to live , to see the coming of the lord , and to see his glorious appearing and retinue ? if you were not to die , but to be caught up thus to meet the lord , and to be changed immediately into an immortal , incorruptible , glorious state , would you be averse to this ? would it not be the greatest joy that you could desire ? for my own part , i must confess to you , that death as death appeareth to me as an enemy , and my nature doth abhor and fear it : but the thoughts of the coming of the lord are most swe●t and joyfull to me , so that if i were but sure that i should live to see it , and that the trumpet should sound , and the dead should rise , and the lord appear before the period of my age , it would be the joyfullest tidings to me in the world . o that i might see his kingdom come ! it is the character of his saints to love his appearing , 2 tim. 4.8 . and to look for the blessed hope , and the glorious appearing of the great god , and our saviour jesus christ , tit. 2.13 . the spirit and the bride say come : come lord jesus , come quickly . ] is the voice of faith , and hope , and love , rev. 22.17 , 20. but i find not that his servants are thus characterized , by their desires to die . it is therefore the presence of their lord that they desire : but it is death that they abhor : and therefore ( though they can submit to death ) it is the coming of christ that they love and long for ; and it is interposing death that causeth them to draw back . let not christians be discouraged by mistakes , and think that they love not god and glory , because they love not this enemy in the way ; nor think that they are graceless or unbelieving worldlings , because they are afraid of death as death . but perhaps you will say , that if grace prevail not against the fears of death , then fear is predominant , and we are not sincer● . to which i answer , that you must distinguish between such a prevailing as maintaineth our sincerity , and such a prevailing as also procureth our fortitude and joy . if grace prevail not to keep us upright in a holy life , renouncing the world , and crucifying the flesh , and devoting our selves entirely to god , though the fear of death would draw us from it , then it is a sign that we are not sincere . but if grace do this much , and yet prevail not against all fears and unwillingness to die , but leave us under uncomfortable hideous thoughts of death , this proves us not to be unsound . for the soul may savingly love god , that is afraid of death : and he may truly love the end , that fears this dark and di●mall way , yet must there be so much to prove our uprightness , as that in our deliberate choice , we will rather voluntarily pass through death ( either naturall or violent ) then lose the happiness beyond it : though we love not death , yet we love god and heaven so well , that we will submit to it : and though we fear it and abhor it , yet not so much as we fear and abhor the loss of heaven . let not poor christians therefore wrong themselves , and deny the graces of the spirit , as if they had more mind of earth then heaven , and of things temporal then of things eternal , because they are afraid to die . all suffering is grievous , and not joyous to our nature , paul himself desired not to be unclothed , but clothed upon with our house which is from heaven , that mortality might be swallowed up of life , 2 cor. 5.2 , 4. it ●eing better to be absent from the body , and present with the lord. even christ himself had a will that desired that the cup might have passed from him , if it had been agreeable to his fathers will , and the ends of his undertaken office , mathew 26.41 , 42. raise therefore no unjust conclusions from these natural fears , nor from the imperfection of our conquest : but praise him that relieveth us , and abateth the enmity of death , and furnisheth us with his antidotes , and will destroy this enemy at last . sect . viii . vse 6. from the enmity of death we may further learn to study and magnifie the victorious grace of our redeemer : which overcometh the enemy , and turneth our hurt into our benefit , and maketh death a door of life . though death be the enemy that seemeth to conquer us , and to destroy and utterly undo us , yet being conquered it self by christ , it is used by him to our great advantage , and sanctified to be a very great help to our salvation . the suffering of christ himself was in the hour of his enemies , and the power of darkness , luke 22.53 . which seemed to have prevailed against him ; when yet it was but a destroying of death by death , and the purchasing of life and salvation for the world . so also in our death , though sin and satan seem to conquer , it is they that are conquered , and not we , who are supervictors through him that hath loved us , rom. 8.37 . they destroy themselves when they seem to have destroyed us . as the serpent bruised but the heel of christ , who bruised his head ; so doth he bruise but our heel , who in that conflict , and by the means of his own execution , through the strength of christ , do bruise his head , gen. 3.15 . and this is upshot of all his enmity , against the womans holy seed . though death was unsuitable to innocent man , and is still a natural enemy to us all , yet unto sinners it is an evil that is suitable and fit to destroy the greater evil that did cause it , and to prevent the everlasting evil . the fore-knowledge of our certain death , is a very great help to keep us humble , and disgrace all the seducing pleasures of the flesh , and all the profits and honours of the world , and so to enervate all temptations . it is a singular help to quicken a stupid careless sinner , and to waken men to prepare for the life to come , and to excite them to seek first the kingdom of god , and to give all diligence to make their calling and election sure ; & to consider , seeing all these things must be dissolved , what manner of persons they ought to be , in all holy conversation & godliness , looking for , and hastening to the coming of the day of god , 2 pet. 3.11 , 12. when we drop asleep , the remembrance of death may quickly awake us ; when we grow slack , it is our spur to put us on , to mend our pace . who is so mad as wilfully to sin with death in his eye ? or who so dead as with death in h●s eye , to refuse to live a godly life , if he have any spiritual light and feeling ? experience te●leth us , that when health and folly cause us to promise our selves long life , and think that death is a great way off , it lamentably cools our zeal , and strentheneth our temptations , and duls our souls to holy operations : and the approach of death pu●s life into all our apprehensions and affections . it is a wonderfull hard thing to maintain our lively apprehensions , and str●ng affections , and tenderness of conscience , and self-denyal , and easie contempt of earthly things , when we put far from us the day of death . we see what a stir men make for the profits and honours of this world , and how fast they hold their fleshly pleasures , while they are in health , and how contemptuously they speak of all , and bitterly complain of the vanity and vexation , when they come to die . and if our lives and the world be brought hereby into such disorders , when men live so short a time on earth , what monsters of ambition , and covetousness , and luxury would men be , if they lived as long as before the flood , even to eight hundred , or nine hundred years of age ? doubtless long life was so great a temptation then to man , ( in his corrupted state ) that it is no wonder if his wickedness was great upon ●he earth , and if it prepared for that great destruction of the universal deluge . should men live now but to the age of three hundred , or four hundred years , i fear it would so tempt them to overvalue the world , and so embolden them to delay repentance , that one would be as wolf to another , and the weak but be a prey to the strong , and wickedness would overwhelm the world , despising the reins , and bearing down religious and civil opposition . but when we stand over the grave , and see our friends laid in the dust , how mortified do we seem ? how do we even shake the head at the folly of ambitious and covetous worldlings , and are ashamed to think of fleshly lusts ! so far are men from owning their vanities , when that silent teacher standeth by . it is death that helps to humble the proud , and abate the arrogan●y and obstinacy of the wicked , and make them regard the messengers of christ , that b●fore despised them and their message . it is death that allayeth the ebullition of distracting thoughts and passions , and helpeth to bring men to themselves , and fixeth giddy discomposed minds , and helps to settle the light and the unsettled ; and to restrain the worst . as we are beholden to the gallows for our purses and our lives ; so are we to the grave and hell , for much of the order that is in the world , and our peace and freedom procured thereby . but it is a greater good that it procureth to believers . if you ask , how is all this to be ascribed to christ ? i answer , many wayes : 1. it is he that hath now the keyes or power of death and hell , even he that liveth and was dead , and that liveth for evermore , rev. 1.18 . and therefore is to be feared by the world . 2. it is he that hath by his blood & covenant brought us the hope of everlasting life ; which is it that gives the efficacy to death . without this men would be but desperate , and think that it is better have a little pleasure then none at all , and so would give up themselves to sin , and desperately gratifie their flesh by all the wickedness they could devise . 3. and it is christ that teacheth men the right use of death , by his holy doctrine , having brought life and immortality to light by his gospel . 4. and it is christ that sendeth forth the holy spirit , which only doth so illuminate the mind , and quicken and dispose the heart , that death may be savingly improved . the poyson is our own : but it is his skill and love that hath made a soveraign antidote of it . and let our bodies die , so our sin may die . if the foresight of death destroy our sin , and further our sanctification , and the hour of death doth end our fears and enter us into the state of glory , though we will love death as death never the better for this , much less the sin that caused it ; yet must we admire the love of our redeemer . and it is not only the peril but also the terrors of death that we are in part delivered from . though christ himself was in a bloody sweat , in his agony before his death , and cryed out on the cross , my god , why hast thou forsaken me ; because he bore the sins of the world ; yet death is welcome to many of his followers , that drink of his cup , and are baptized with his baptism : for they taste not of these dregs which he drunk up , and they are strengthened by his supporting grace . he that doth comfort them against sin and hell , doth also comfort them against death . so great is the glory that he hath promised them , and so great is his comforting , confirming grace , that dreadfull ●eath is not great enough to prevail against them . as it was too weak to conquer christ , so is it too weak to conquer his spirit in his peoples souls . without christ we could not live , and we durst not die : but through him we can do and suffer all things , and can boldly pass through this dark and shady vale of death ; yea we can desire to depart and to be with christ as best f●r us : for to live is christ , and to die is gain , phil. 1.21 , 23. for we know that if our earthly house of this tabernacle were dissolved ; we h●ve a building of god , an house not made with h●nds , eternal in the heavens . and therefore sometimes we can earnestly groan , d●siring to be clothed up●n with our house which is from heaven . and we are alwayes confident , knowing that whilest we are at home in the body , we are absent from the lord : we are confident , i say , and willing rather to be absent from the body and present with the lord : and therefore labour , that whether present or absent , we may be accepted of him : for we walk by faith and not by sight : and it is god that hath wrought us for the self same thing , who also hath given us the earnest of the spirit , 2 cor. 5.1 . to 10. though we long not to die , yet we long to see the face of god. and though we lay down our bod●●s with natural unwillingness , yet we lay down our sin and sorrows with gladness and spiritual delight . and though our hearts are ready to faint , as peters when he walked to christ upon the waters , yet christ puts forth his hand of love , and soon recovereth us from our fear and danger . melancholly and impatience may make men weary of their lives , and rush upon death with a false conceit that it will end their sorrows : but this is not to conquer death , but to be conquered by a lesser evil : and it is not an effect of fortitude , but of an imbecillity & impotency of mind . and if a brutus , a cato , or a seneca be his own executioner , th●● do but choose a lesser evil , ( in their conceits ) even a death which they accounted honourable , before a more ignominious death , or a life of shame , and scorn , and misery . but the true believer is raised above the fears of death , by the love of god , and the hopes of glory ; and death ( though ungratefull in it self ) is welcome to him , as the way to his felicity . le● tyrants and souldiers take it for their glory , that they can take away mens liver , ( that is , they have the power of a serpent , or of rats-bane ) as if it were their honour to be their countreys pestilence : and a ruler and a dose of poyson , were things of equal strength and use : but it is the glory of christ to enable h●s disciples to conquer death , & bear the fury of the most cruel persecutors . the martyrs have been more joyfull in their sufferings , then the judges that condemned them in their pomp and glory . when we are pressed above strength , and despair of life , and have the sentence of death in our selves ; we are then taught to trust in the living god that raiseth the dead , 2 cor. 1.8 , 9 , 10. the saints by faith have been tortured , not accepting deliverance , that they might obtain a better resurrection : they have had tryall of cruel mockings & scourgings , yea moreover of bonds and imprisonment ; they were stoned , they were sawn asunder , were tempted , were slain with the sword , heb. 11.35 , 36 , 37. thanks be to god which giveth us the victory through our lord jesus christ , 1 cor. 15.57 . they overcome by the blood of the lamb — and love not their lives unto the death , rev. 12.11 . they fear not them that kill the body , and after th●t have no more that they can do , luke 12.4 . they trust upon his promise that ha●h said , [ i will ransome them from the power of the grave ; i will redeem them from death . o death , i will be thy plagues ! o grave , i will be thy destruction , hos . 13.14 . precious in the sight of the lord is the death of his saints , psal , 116.15 . blessed are the dead which die in the lord , from henceforth , yea saith the spirit , that they may rest from their labours , and their works do follow them , rev. 14.13 . sect . ix . vse 7. moreover from the enmity of death , we may be directed which way to bend our cares ; and seeing where our difficulty most lieth , we may see which way our most diligent preparations must be turned . death cannot be prevented : but the malignant influence of it on our souls may be much abated . if you let it work without an antidote , it will make you live like unbelieving worldlings : it will deter your hearts from heaven , and dull your love to god himself , and make your meditations of him , and of your everlasting rest , to be seldom and ungratefull to you ; and it will make you say , it s good to be here ; and have sweeter thoughts of this present life , then of your inheritance . it will rob you of much of your heavenly delights , and fill you with slavish fears of death , and subject you unto bondage all your lives , and make you die with agony and horror , so that your lives and deaths will be dishonourable to your holy faith , and to your lord. if it were meerly our own suffering by fears and horrors ; or meerly our loss of spiritual delights , the matter were ( great , but ) not so great : but it is more then this . for when our joyes are overwhelmed with the fears of death , and turned into sorrows , our love to god will be abated , and we shall deny him the thanks and cheerfull praises , which should be much of the employment of our lives : and we shall be much discomposed and unfitted for his service , and shall much dishonour him in the world , and shall strengthen our temptations to the overvaluing of earthly things . think it not therefore a small or an indifferent matter , to fortifie your souls against these malignant fears of death . make this your daily care and work ; your peace , your safety ; your innocency , and usefulness , and the honour of god , do much lie on it . and it is a work of such exceeding difficulty , that it requireth the best of your skill and diligence ; and when all is done , it must be the illuminating quickning beams of grace , and the shining face of the eternal love , that must do the work ; though yet your diligence is necessary , to attend the spirit , and use the means , in subserviency to grace , and in expectation of these celestiall rayes . and above all take heed lest you should think , that carnal mirth , or meer security , and casting away the thoughts of death will serve to overcome these fears ; or that it is enough that you resolve against them . for it is your safety that must be lookt to , as well as your present ease and peace : and fear must be so overcome , as that a greater misery may not follow : presumption and security will be of very short continuance . to die without fear , and pass into endless desperation , which fear should have wakened you to prevent , is no desirable kind of dying . and besides , resolving against the terrors of death , will not prevent them . when death draws neer , it will amaze you , in despight of all your resolutions , if you are not furnished with a better antidote . the more jocund you have been in carnal mirth , and the more you have presumptuously slighted death , its likely your horror will be the greater when it comes . and therefore see that you make a wise and safe preparation ; and that you groundedly and methodically cure these fears , and not securely cast them away . though i have given you to this end , some directions in other writings ( in the saints rest , and in the treatise of self-denyal , and that of crucifying the world , ) yet i shall add here these following helps , which faithfully observed and practised , will much promote your victory over death , which conquereth all the strength of flesh , and glory of this world . direction i. if you would overcome the danger and the fears of death , make sure of your conversion , that it is sound ; and see that you be absolutely devoted unto god , without reserves . should you be deceived in your foundations , your life , and hopes , and joyes would all be delusory things . till sin be mortified , and your souls reconciled to god in christ , you are still in danger of worse then death : and it is but the senslesness of your dead condition , that keepeth you from the terrors of damnation . but if you are sure that you are quick●ed by renewing grace , and possessed by the sanctifying spirit , and made partakers of the divine nature , you have then the earnest of your inheritance , eph. 1.14 . 2 cor. 1.22 . & 5.5 . and the fire is kindled in your breast , that in despight of death , will mount you up to god. direction ii. to conquer the enmity of death , you must live by faith in jesus christ : as men that are emptied of themselves , and ransomed from his hands that had the power of death , and as men that are redeemed from the curse , and are now made heirs of the grace of life , being made his members who is ●he lord of life , even the second adam , who is a quickning spirit . the serious believing study of his design and office , ( to destroy sin and death , and to bring many sons to glory , ) and also of his voluntary suffering , and his obedience to the death of the cross , may raise us above the fears of death . when we live by faith as branches of this blessed vine , & are righteous with his righteousness , justified by his blood and merits , & sanctified by his word and spirit , and find that we are united to him , we may then be sure that death cannot conquer us , & nothing can take us out of his hands : for our life being hid with christ in god , we know that we shall live , because he liveth , col. 3.3 . john 14.19 . and that when christ who is our life appeareth , we shall also appear with him in glory , col. 3.4 . and that he will change our vile bodies , and make them like to his glorious body , by his mighty power , by which he is able to subdue all things to himself , phil. 3.20 , 21. in our own stren●th we dare not stand the charge of death , and with it the charge of the law , and of our consciences : how dreadfully should we then be foiled and non-plust , if we must be found in no other righteousness , but what we have received from the first adam , and have wrought by the strength received from him ! but being gathered under the wings of christ , as the chickens under the wings of the hen ( mat. 23.37 . ) and being found then in him , having the righteousness which is through the faith of christ , the righteousness which is of god by faith , we may boldly answer to all that can be charged on us to our terrour ! if we know him and the power of his resurrection , and the fellowship of his sufferings , and are made conformall● to his death , ( phil. 3.9 , 10. ) if ●e are dead with him to the world , and risen with him to a holy life ; if we have believingly traced him in his sufferings and conquest , and perceive by faith how we participate in his victories , we shall then be able to grapple with the hands of death ; and though we know the grave must be for a while the prison of our flesh we can by faith foresee the opening of our prison doors , and the loosing of our bonds , and the day of our last and full redemption . it strengtheneth us exceedingly to look unto jesus , the author and finisher of our faith , who for the joy that was set before him , endured the cross , despising the shame , and is set down at the right hand of the throne of god. ] when we consider what he endured against himself , we shall not be weary : nor faint in our minds , heb. 12.2 , 3. direction iii. live also by faith on the heavenly gl●ry . as one eye of faith must be on an humbled crucified christ , so must the other be on heaven , on a glorified christ , and on the glory and everlasting love of god , which we shall there en●oy . this is it that conquereth the fears of death , when we believe that we shall pass through it into everlasting life . if a man for health will take the most ungratefull potion , ( the bitterness being short , and the benefit long ; ) and if he will suffer the surgeon to let out his blood , and in case of necessity to out off a member ; how light should we make of death , that have the assured hopes of glory to encourage us ! what door so streight that we would not pass through if we could , to our dearest friend ! what way so ●owl that we would not travail , to our beloved home ? and shall death seem intolerable to us , that letteth in our souls to christ ? well might paul say [ to die is gain , ] phil. 1.21 . when we gain deliverance from all those sins that did here beset us , and all those sorrows that sin had bred : we gain the accomplishment of our desires , and the end of our faith , the salvati●n of our souls : we gain the crown that fadeth not away ; a place before the throne of christ , in the temple of god , in the city of god , the new jerusalem ; to eat of the hidden manna , and of the tree of life which is in the midst of the paradise of god , rev. 2. & 3. we gain the place prepared for us by christ , in his fathers house , john 14.1 , 2. for we shall be with him where he is , that we may behold his glory , john 17.24 . we shall gain the sight of the glory of god , and the feeling of his most precious love , and the fulness of joy that is in his presence , and the everlasting pleasures at his right hand , psal . 16.11 . and shall we think much to die for such a gain ? we will put off our cloaths , and welcome sleep , which is the image of death , that our bodies may have rest , and refuse not thus to die every night , that we may rise more refreshed for our employments in the morning . and shall we stick at the uncloathing of our souls , in order to their everlasting rest ? set but the eye of faith to the prospective of the promise , and take a serious frequent view of the promised land , and this if any thing will make death more welcome , then physick to the sick , then uncloathing to a beggar , that puts on new or better cloaths . shall a poor man cheerfully ply his labour all day in hope of a little wages at night ; and shall not a believer cheerfully yie●d to death , in hope of everlasting glory ? so far as heaven is foundly be●ieved , and our conversations , and hearts are there , the fears of death will be asswaged , and nothing else will well asswage them . direction . iv. moreover , if you will conquer the enmity of death , do all that you can to encrease and exercise the love of god in you . for love will so incline you to the blessed object of it , that death will not be able to keep down the flame . were god set as a seal upon our hearts , we should find that love is as strong as death , and the coals thereof are coals of fire , ●nd the flame is vehement : many waters cannot quench it , nor can the fl●ods drown it , cant. 8.6 , 7. if carnal love have made the amorous to choose death that they might passionately express it , especially when they have heard of the death of their beloved ; and if naturall fortitude and love to their countrey , have made many valient men , though heathens , to contemn death , and readily lay down their lives ; and if the love of fame and vain glory in a surviving name , have caused many to die through pride : how much more will the powerfull love of god , put on the soul to leave this flesh , and pass through death , that we may see his face , and fully enjoy the object of our love ? so much as you love god , so much will you be above the terrors of the grave , and pass through death for the enjoyment of your beloved . perf●ct love casteth out fear : and h●●h●t feareth is not made perfect in l●ve : in death and judgement , we shall have boldness , if our love be perfect , 1 john 4.17 , 18. this makeeth the martyrs cheerfully lay down their lives for christ ; and love is glad of so precious an opportunity for its exercise and manifestation . love is a restless working thing , that will give you no rest , till your desires are attained , and you be with god. nothing is so valiant as love ! it rejoyceth when it meeteth with difficulties which it may encounter for the sake of our beloved ! it contemneth dangers : it glorieth in sufferings : though it be humble , and layeth by all thoughts of merit , yet it rejoyceth in sufferings for christ , and glorieth in the cross , and in the participation of his sufferings , and in the honourable wounds and scars ▪ which we receive for him that died for us . direction . v. to overcome the terrors and enmity of death , it is necessary that we keep the conscience clear from the guilt of wilfull sin , and of impenitency . if it may be , see that you wound it not ; if you have wounded it , presently seek a cure : and live not in a wounded state . the face of death will waken conscience , and cause it to speak much lowder then it did in health and in prosperity : and then sin will seem another thing , and wrath more terrible then it did in your security . conscience will do much to make your burden light or heavy . if conscience groundedly speak peace , and all be sound and well at home , death will be less terrible , the heart being fortified against its enmity . but to have a pained body , and a pained soul , a dying body , and a scorched conscience that is afraid of everlasting death , this is a terrible case indeed . speedily therefore get rid of sin , and get your consciences throughly cleansed , by sound repentance and the blood of christ : for so much sin as you bring to your death-bed , so much bitterness will there be in death . away then with that sin that conscience tells you of , and touch the forbidden fruit 〈◊〉 more , and kindle not the spar●s of hell in your souls , to make the sting of death more venemous . as it will quiet a believing soul through chr●st , when he can say with hezekiah , isa , 38.3 . remember now o lord i beseech thee , how i have walked before thee in truth , and with a perfect heart , and have done that which is good in thy sight : ] and it will be our rejoycing if we have the testimony of our consciences , that in simplicity and godly sincerity we have had our conversation in the world , 2 cor. 1.12 . so will it be most terrible to die in the fears of unpardoned sin , and to have conscience scourging us with the remembrance of our folly , when god is afflicting us , and we have need of a well composed mind , to bear the troubles of our fl●sh . a little from without is grievous , when any thing is amiss within : get home therefore to christ without delay , and cease not till you have peace in him , that death may find your consciences whole . direction vi. redeeming time , is another means to prevent the hurtfull fears of death . when we foreknow that it will shortly end our time , let us make the best of time while we have it . and then when we find that our work is done , and that we did not loyter nor lose the time that god vouchsafed us , the end of it will be less grievous to us . a man that studieth his duty , and spareth for no cost or pains , and is as loath to lose an hours time , as a covetous man is to lose an hundred pound , will look back on his life , and look before him to his death , with greater peace and less perplexity , then another man. but the thoughts of death must needs be terrible , to a man that hath trifled away his life , and been an unthrift of his time . to think when you must die , that now you are at your last day or hour , and withall to think , how many hours you vainly lost , and that you knew not the worth of time till it was gone , will make death more bitter then now you can imagine . what else is death but the ending of our time ? and what can be more necessary to a comfortable end , then faithfully to use it while we have it ? direction vii . another help against the enmity of death , is the crucifying of the flesh , with its affections and lusts : and the conquest of the world by the life of faith , and crucifying it by the cross of christ ; and dying daily by the patient suffering of the cross our selves . when we are loose from all things under the sun , and there is nothing that entangleth our affections on earth , a great part of the difficulty is then removed . but death will tear the heart that is glued to any thing in this world . possess therefore as if you possessed not , and rejoyce as if you rejoyced not , and use the world as not abusing it : for the fashion of this world doth pass away , i cor. 7.29 , 30 , 31. it is much for the sake of our flesh that must perish , that death doth seem so bitter to us : if therefore we can throughly sudue the flesh , and live above its pleasure and desires , we shall the more esily bear its dissolution . shut up your senses then a little more , and let your hearts grow stranger to this world ; and if you have known any persons , relations , accomodations after the flesh , from henceforth know them so no more . how terrible is death to an earthly-minded man that had neglected his soul for a treasure here , which must then be dissipated in a moment ? how easie is death to a heavenly-mind , that is throughly weaned from this world , and taketh it but for his pilgrimage or passage unto life , and hath made it the business of his dayes , to lay up for himself a treasure in heaven ? he that hath unfeignedly made heaven his end in the course of his life , will most readily pass to it on the hardest terms : for every man is willing to attain his end . direction viii . it will much help us against the enmity of death , to be duly conformed to the image of god , in the hatred of sin , and love of holiness , and in special in the point of justice . when we hate sin throughly , and find it so incorporated into our flesh , that they must live and die together , it will make death the more easie to us ▪ because it will be the death of sin , even of that sin which we most hate , and that god hateth , and that hath cost us so dear as it hath done . when we are in love with holiness , and know that we shall never be perfect in it , till after death ; it will make death the more welcome , as the passage to our desired life . when the justice , even the castigatory and vindictive justice of god , is more amiable in our eyes , and we are not blinded by self-love , to judge of god and of his wayes , according to the interest of our flesh , we shall then consent to his dissolving stroke , and see that the bitterness of death proceedeth from that which is good in god , though from that which is evil in our selves . doubtless as justice is one of the blessed attributes of god , so should it be amiable to man , there being nothing in god but what is lovely . it is the prevalency of self-love that makes men so insensible of the excellency of divine justice , while they speak so respectfully of his mercy . so far as men are carnall and selfish , they cannot love that by which they smart , or of which they are in danger . but the soul that is got above it self , and is united unto god in christ , and hath that image of god , which containeth the impress and effect of all his attributes , hath such an habit of impartial justice in himself , and such a hatred of sin , and such a desire that the honour of god should be vindicateed and maintained , and such an approbation of the justice of god , that he can the more easily consent or submit to the dissolving stroke of death : he hateth his own sin , and loatheth himself for all his abominations , and is possessed with that justice that provoketh him to self-revenge in an ordinate sort , and therefore doth love and honour that justice that inflicteth on him the penalty of death ; ( especially since mercy hath made it a usefull castigation . ) as some penitent malefactors have been so sensible of their crimes , that they have not deprecated death , but consented to it as a needfull work of justice , ( as it s written of the penitent murderer lately hanged at london . ) so holiness doth contain such a hatred of our own sins , and such impartial justice on gods behalf ; that it will cause us to subscribe to the righteousness of his sentence , and the more quietly to yield to the stroke of death . direction ix . it will somewhat abate the fears of death , to consider the restlesness and troubles of this life , and the manifold evills that end at death . and because this consideration is little available with men in prosperity , it pleaseth god to exercise us with adversity , that when we find there is no hope of rest on earth , we may look after it where it is , and venture on death by the impulse of necessity . here we are continually burdened with our selves , annoyed by our corruptions , and pained by the diseases of our souls , or endangered most when pained least . and would we be thus still ? we live in the continual smart of the fruit of our own folly , and the hurts that we catch by our careless or inconsiderate walking , like children that often fall and cry ; and would we still live such a life as this ? the weakness of our faith , the darkness of our minds , the distance and strangeness of our souls to god , are a continuall languishing and trouble to our hearts . how grievous is it to us that we can love him no more , nor be more assured of his love to us ? that we find continually so much of the creature , and so little of god upon our hearts ? that carnal affections are so easily kindled in us , and the love of god will scarce be kept in any life , by the richest mercies , the most powerfull means , and by our greatest diligence ? o what a death is it to our hearts , that so many odious temptations should have such free access , such ready entertainment , such small resistance , and so great success ? that such horrid thoughts of unbelief should look into our minds , and stay so long , and be so familiar with us ? that the blessed mysteries of the gospel , and the state of separated souls , and the happiness of the life to come , are known so slightly , and believ●d so weakly and imperfectly , and meet with so many carnall questionings and doubts ? that when we should be solacing our souls in the fore-thoughts of heaven , we look toward it with such strangeness and amazement , as if we staggered at the promise of god through unbelief ; and there is so much atheism in our affections , god being almost as no god to them sometime , and heaven almost as no heaven to them , that it shews there is too much in our understandings . o what a death is it to our minds , that when we should live in the love of infinite goodness , we find such a remnant of carnal enmity , and god hath such resistance , and so narrow , so sh●●● , so cold , so unkind entertainment in those hearts that were made to love him , and that should know and own no love but his ? what a bondage is it , that our souls are so entangled with the creatures ? and so detained from the love of god ? and that we draggle on this earth , and can reach no higher , and the delightfull communion with god , and a conversation in heaven , are things that we have so small experience of ? alas , that we that are made for god , and should live to him , and be still upon his work , and know no other , should be so byased by t●e flesh , and captivated by self-love , and lost at home , that our affections and intentions do hardly get above our selves , but there we are too prone to terminate them all ; and lose our god , even in a seeming religiousness , while we will be gods to our selves ! how grievous is it , that such wonders and glorious appearances of god , as are contained in the incarnation , life and death of christ , and in all the parts of the work of our redemption , should no more affect us then they do , nor take up our souls in more thankfull admiration , nor ravish us into higher joyes ! alas , that heaven commands our souls no more from earth ! that such an infinite glory is so near us , and we enjoy so little of it , and have no more savour of it upon our souls ! that in the hands of god , and before his face we do no more regard him ! that the great and wonderfull matters of our faith , do so little affect us , that we are tempted thereby to question the sincerity of our faith , if not the reality of the things believed : and that so little of these great and wondrous things appeareth in our lives , that we tempt the world , to think our faith is but a fancy . is not all this grievous to an honest heart ? and should we not be so far weary of such a life as this , as to be willing to depart and be with christ ? if it would so much rejoyce a gracious soul , to have a stronger faith , a more lively hope , a more tender conscience , a more humble self-abhorring heart , to be more fervent in prayer , more resolute against temptations , and more successfully to fight against them ; with what desire and joy then should we look towards heaven , where we shall be above our strongest faith and hope , and have no more need of the healing graces , or the healing ordinances , nor be put upon self-afflicting work , nor troubled with the temptations , nor terrified by the face of any enemy . now if we will vigorously appear for god , against a sinfull generation , how many will appear against us ? how bitterly will they reproach us ? how falsly will they slander us , and say all manner of evil against us ? and it is well if we scape the violence of their hands ! and what should be our joy in all these sufferings , but that great is our reward in heaven , mat. 11 , 12. alas , how we are continually here annoyed , by the presence , and the motions , and the succ●ss of sin in our selves and others ! it dwelleth in us night and day ; we cannot get it stay behind , no not when we address our selves to god , not in our publike worship , or our secret prayers : not for the space of one lords day , or one sermon , or one sacrament , in ordinary or extraordinary duty . o what a blessed day and duty would it be , in which we could leave our sin behind us , and converse with god in spotless innocency , and worship and adore him without the darkness , and strangeness and unbelief , and dulness , and doubtings , and distractions , that are now our daily , miseries ? can we have grace and not be weary of these corruptions ? can we have life , and not be pained with these diseases ? and can we live in daily pain and weariness , and not be willing of release ? is there a gracious soul , that groaneth not under the burden of these miseries ? yea , in every prayer , what do we else but confess them , and lament them , and groan for help , and for deliverance ? and yet shall we fear our day of freedom , and be loth that death should bring us news , that our prayers are heard , and our groans have reached up to heaven and that the bonds of flesh and sin shall be dissolved , and we shall have need to watch , and strive , and fear , and complain , and sigh , and weep no more ? shall the face of death discourage us from desiring such a bessed day ? when we have so full assurance , that at last this enemy also shall be destroyed ? the lord heal and pardon the hypocrisie of our complaints , together with the unbelief and cowardliness of our souls ! do we speak so much , and hear so much , and seem to do so much against sin , and yet had we rather keep it still , then be stript of it , together with the rags of our mortality ? and yet had we rather dwell with sin , in tempting , troubling , corruptible flesh , then lay them by , and dwell with christ ? o lord how lamentably have we lost our wisdom , and drowned our minds in flesh and folly , by forsaking thee our light and life ! how come our reasonable souls to be so bewitched , as after all our convictions , complaints and prayers , to be still more willing of our sickness then of the remedy , and more afraid of this bitter cup , then of the poyson that lodgeth in our bowels , which it would expell ! and that after all the labour we have us●d , we had yet rather dwell with our greatest enemy , then by a less to be transmitted to our dearest friend ! and had rather continue in a troublesome , weary , restless life , then by the sleep of death to pass to rest . and this sin in others also is our trouble , though not so much as in our selves . it maketh those our bitter enemies , whose good we most desire and endeavour , and causeth the unthankfull world to requite us with malicious usage , for telling them the ungratefull truth , and seeking their salvation . it makes our friends to be but half-friends ; and some of them too like our enemies . it puts a sting into the sweetest friendship , and mixeth smart with all our pleasures ; it worketh us grief from precious mercies ; and abateth the comfort of our near relations ; so that our smart by the pricks , is often greater then our pleasure in the sweetness of the rose . no friend is so smoothed , and squared to the temper and interest of another , but that some in equality and unevenness doth remain , which makes the closure to be less near and stedfast . even family relations , are usually so imperfectly jointed and cemented , that when the winds of tryal are any thing high , they shake the frame ; and though they are but low , they find an entrance , and cause such a coldness of affections , as is contrary to the nature and duty of the relations . either a contrariety of opinions , or of natural temperature and humours , or else of the dispositions of the mind ; sometime cross interests , and sometime passions and cross words , do cause such discontents and sowrness , such frowns or jealousies , or distances , that our nearest friends are but as sackloth on our skins , and as a shoo too strait for us , or as a garment that is unmeet , which pinch and trouble us in their use , and those that should be to us as the apple of our eyes , are as the dust or smoak to them , that vex or blind them . and the more we love them , the more it greiveth us to be crossed in our love . there is scarce any friend so wise , so good , so suitable to us , or so near , that we can alwayes please . and the displeasure of a friend is as gravell in our shoos , or as nettles in our bed , oft-times more grievous then the malice of an enemy . there is no such doing as this in heaven : because there is no such guest as sin . we shall love each other far more then we do here ; and yet that love shall never be inordinate , nor in the least divert our love from god , but every saint and angel in the society , shall be loved with most chaste and pure affections , in a perfect subordination to the love of god ; and so as that god himself in them , shall be the chiefest object of that love . it is there that our friends being freed from all their imperfections , do neither tempt us to a carnal love , nor have any thing in them to discourage the love that is spirituall and pure . we have here our passionate friends , our self-conceited friends , our unkind , unthankfull selfish friends ; our mutable and unfaithfull friends ; our contentious friends that are like to enemies : and who have used us more hardly then our friends ? but when we come to god , we shall have friends that are like god , that are wholly good , and are participatively turned into love ; and haveing left behind them all that was unclean and noysome , and troublesome to themselves , they have also cast off all that could be troublesome to us . our love will be there without suspicions , without interruptions , unkindnesses and discontents , without disappointments , frustrations and dissatisfactions : for god himself will fully satisfie us ; and we shall love his goodness and glory in his saints , as well as immediately in himself . our friends are now lost at the turning of a straw : the change of their interest , their company , their opinions , the slanders of back-biters , and mis-representations of malicious men , can cool their love , and kill their friendship . but heaven is a place of constant love : the love of saints , as all things else , is there eternal : and yet it decline●h not with age . it is a world of love that we are hasting to : it is a life of love that we must there live , and a work of love , and perfect love that we must be there employed in for ever . if here we have a pure , a dear , a faithful friend , that is without false-heartedness and deceit , that loveth us as his own soul , how quickly is he snatcht away by death ? and leaves us melted into tears , and mourning over his earthly relicts , and looking upward with grieved hearts , as the disciples did after their ascending lord , acts 1. 9 , 10 , 11. we are left almost as lifeless by such friends , as the body is left by the departed soul : we have nothing but grief to tell us that we live , and that our souls are not departed with them : we are left in greater lamentation , then if we had never known a faithfull friend . and alas , how quickly are they gone , when once god sees them ripe for heaven ? when droans and dullards live much longer . if we see a saint that 's clear of judgement , and low in humility , and naked-hearted in sincerity , and that abounds in love to god and man , that 's faithfull and constant to their friend , and is above the pride and vanities of this world , and doth converse by a life of faith above , and is usefull and exemplary in their generation ; alas how soon are they snacht away ! and we are left in our temptations , repining and murmuring at god , as jonah , when his gourd was withered , as if the lord had destinated this world to be the dwelling of unfaithfull , worthless men , and envied us the presence of one eminent saint , one faithfull friend , and one that ( as moses when he had talkt with god ) hath a face that shineth with the reflected raies of the heavenly glory : when inde●d it is because this world is unworthy of them , ( heb. 11.38 . ) not knowing their worth , nor how to use them , nor how to make use of them for their good : and because when they are ripe and mellow for eternity , it is fit that god be served before us , and that heaven have the best , and that be left on earth that is earthly : must heaven be deprived of its inhabitants ? must a saint that is ripe be kept from christ , and so long kept from his inheritance , from the company of angels , and the face of god , and all lest we should be displeased , and grudge at god for glorifying those , whom he destinated to glory before the foundations of the world ; and whom he purchased and prepared for glory ? must there a place be empty , and a voice be wanting in the heavenly chore , lest we should miss our friends on earth ? are we not hasting after them at the heels , and do we not hope to live with them for ever ? and shall we grudge that they are gone a day , or week , or year before us ? o foolish unbelieving souls ! we mourn for them that are past mourning : and lament for our friends that are gone to rest , when we are left our selves in a vexatious , restless , howling wilderness ! as if it were better to be here ! we mourn and weep for the souls that are triumphing in their masters joy ! and yet we say , we believe , and hope , and labour , and wait for the same felicity ● shall the happiness of our friends be our sorrow and lamentation ? o did we but see these blessed souls , and where they are , and what they are enjoying , and what they are doing , we should be ashamed to mourn thus for their change ! do you think they would wish themselves again on earth ? or would they take it kindly of you , if you could bring them down again into this world , though it were to reign in wealth and honour ? o how would they disdain or abhorr the motion , unless the commanding will of god did make it a part of their obedience ! and shall we grieve that they are not here , when to be here , would be their grief ? but thus our lives are filled with griefs . thus smiles and frowns , desires and denyals , hopes and frustrations , endeavours and disappointments , do make a quotidian ague of our lives . the persons and the things we love , do contribute to our sorrows , as well as those we hate . if our friends are bad , or prove unkind , they gall and grieve us while they live : if they excell in holiness , fidelity and suitableness , the dart that kills them , deeply woundeth us ; and the sweeter they were to us in their lives , the bitterer to us is their death ▪ we cannot keep a mercy , but sin is ready to take it from us , or else to marr it , and turn it into vinegar and gall. and doth not death ( accidentally ) befriend us , that puts an end to all these troubles , and lands us safe on the celestiall shore , and puts us into the bosome of perpetual rest , where all is calm , and the storms and billows that tost us here , shall fear or trouble us no more ? and thus death shall make us some recompence at last , for the wrong it did us ; and the mortal blow shall hurt us less then did the dreadfull apparition of it in our fore-thoughts . let not our fears then exceed the cause ; though we fear the pangs & throws of travel , let us withall remember , that we shall presently rejoyce , and all the holy angels with us , that a soul is born into the world of glory : and death shall gain us much more then it deprived us of . direction x. the last direction that i shall give you , to conquer the enmity of death , is this : give up your wills entirely to the will of god , as knowing that his will is your beginning and your end , your safety , your felicity and rest , in which you should gladly acquiesce . when you think of death , remember who it is that sends it ; it is our fathers messenger , and is sent but to execute his will. and can there be any thing in the will of god , that his servants should inordinately fear ? doubtless his will is much safer and better for us then our own . and if in generall it were offered to our choice , whether all particulars of our lives should be disposed of by gods will or by ours , common reason might teach us to desire , to be rather in gods hands then our own . the fulfilling of his will , is the care and business of our lives : and therefore it should be a support and satisfaction to us at our death , that it is but the fulfilling of his will. his justice and punishing will is good , though selfishness maketh it ungratefull to the offender . but his children that are dear to him , and taste no evil but that which worketh for their good , have no cause to quarrell at his will : whatsoever our surest dearest friends would have us take , or do , or suffer , we are ready to submit to , as being confident they will do nothing for our hurt , ( if they do but know what is for our good . ) and shall we not more boldly trust the will of god then of our dearest friend ? he knows what he hath to do with us , and how he will dispose of us , and whether he will bring us ; and his interest in us is more then ours in our selves ; and shall we then distrust him , as if we had to do with an enemy , or one that were evil , and not with love and infinite goodness ? it is the will of god that must be the everlasting rest , the heaven , the pleasure of our souls : and shall we now so fear it , and fly from it , as if it were our ruine ? look which way you will through all the world , your souls will never find repose , nor satisfying quietness and content but in the will of god. let us therefore commit our souls to him , as to a faithfull creator ; and desire unfeignedly the fulfilling of his will , and believe that there is no ground of confidence more firm . abraham may boldly trust his son , his only son , on the will of god : and christ himself when he was to drink the bitter cup , submitteth his own naturall love of life to his fathers will , saying , not my will , but thine be done . it is a most unworthy abuse of god , that we could be quiet and rejoyce , if our own wills , or our dearest friends might dispose of our lives , and yet are distress●d when they are at the dispose of the will god. but perhaps you will say , it is the error of my own will that hath procured my death : if it had been meerly the fruit of the will of god , it could be easily satisfied . answ . wo to us , if we had not ground of comfort against the errors of our own wills . when our destruction is of our selves , our help is of god. so much as is of our selves in it is evil : but so much as is of god is good . i do not say that you should rest in your own wills , nor in your own wayes , but in the will and wayes of god. the rod is good , though the fault that makes it necessary , be bad . the chastising will is good , though the sinning will be evil : and it is good that is intended to us , and shall be performed in the event . object . but how can we rest in the angry afflicting will of god , when it is this that we must be humbled under : and it is the will of god that is the condemnation of the wicked . answ . the effect being from a twofold cause ( the sinning will of man , and the punishing will of god ) is accordingly good as from the latter , and so far should be loved and consented to by all ; and evil as from the former , and so may be abhorred : but to the saints there is yet greater consolation : though affliction is their grief , as it signifieth gods displeasure , and causeth the smart or destruction of the flesh ; yet it is their mercy , as as it proceedeth from the love of god , and prepareth them for the greatest mercies . and therefore seeing god never bringeth evil on them that love him , but what is preparatory to a● far greater good , we may well take comfort in our death , that it is our fathers will it should be so . vse 8. if death shall be conquered as the last enemy , from hence christians may receive exceeding consolation , as knowing that they have no enemy to their happiness , but such as shall be conquered by christ ; sooner or later he will overcome them all . let faith therefore foresee the conquest in the conflict ; and let us not with too much despondency hang down our heads before any enemy that we know shall be trodden down at last . we have burdensome corruptions , that exercise our graces , and grieve the spirit , and wrong our lord ; but all these shall be overcome . though we have heard , and read , and prayed , and meditated , and yet our sins remain alive , they shall be conquered at last . our love , and joy , and praise shall be everlasting ; but our ignorance , and unbelief , and pride , and passion shall not be everlasting : our holiness shall be perfected and have no end : but our sin shall be abolished , have an end . our friends shall abide with us for ever , and the holy love and communion of saints shall be perfected in heaven : but our enemies shall not abide with us for ever , nor malice follow us to our , rest . the wicked have no comforts but what will have an end ; and the fore-thought of that is sufficient to imbitter even the present sweetness . and the godly have no sorrows but such as are of short continuance : and me thinks the fore-sight of their end , should sweeten the present bitter cup , and make our sorrows next to none : we sit weeping now in the midst of manifold afflictions : but we foresee the day when we shall weep no more , but all tears shall be wiped from our eyes , by the tende● hand of our mercifull redeemer . we are now afraid of love it self , even of our dear and blessed father , lest he should hate us , or be angry with us fo● ever . but heaven will banish all these fears , when the perfect fruition of the eternal love hath perfected our love. our doubtings and perplexities of mind are many and grievous , but they will be but short . when we have full possession , we shall be past our doubts . our work is now to pour out . our grieved souls into the bosome of some faithfull friend ; or ease our troubled minds by complaining of our miseries to our faithfull pastors , that from them we may , have some words of direction and consolation : but o how different a work is it that we shall have in heaven ? where no more complainings shall be heard from our mouths , for no more sorrow shall possess our hearts ; and we shall have no need of men to comfort us ; but shall have comfort as naturally from the face of god , as we have light and heat in the summer from the sun. when we all make one celestial chore , to sing the praises of the king of saints , how unlike will that melody be to the broken musick of sighs , and groans , and lamentations , which we now take to be almost our best ! we are now glad when we can find but words , and groans , and tears , to lament our sin and misery : but then our joy shall know no sorrow , nor our voice any sad and mournfall tune . and may we not bear a while the sorrows that shall have so good an end ? we shall shortly have laid by the hard , unprofitable , barren hearts , that are now our continuall burden and disease . love not your corruptions , christians ; but yet be patient under the unavoidable relicts that offend you ; remembring that your conflict will end in conquest , and your faith , and watchfulness , and patience will be put to it but a little while . who would not enter willingly into the fight , when he may before hand be assured , that the field shall be cleared of every enemy ? all this must be ascribed to our dear redeemer . had not he wrought the conquest , the enemies that vex us would have destroyed us , and the serpent that now doth but bruise our heel , would have bruised our head : and the sorrows that are wholesome , sanctified and short , would have been mortall , venemous and endless . what suffering then can be so great , in which a believer should not rejoyce , when he is before hand promised a gracious end ? what though at the present it be not joyous , but grievous ( in it self ? ) we should bear it with patience , when we know that at last it shall bring forth the peaceable fruits of righteousness to all them that are exercised thereby , heb. 12.11 . if we should be alwayes abused , and alwayes unthankfully and unkindly dealt with , or alwayes under the scorns , or slanders , or persecutions of unreasonable men , or alwayes under our poverty , and toilsome labours , o● alwayes under our pains and pining sicknesses , we might then indeed dismiss our comforts : but when we know that it will be but a little while , and that all will end in rest and joy , and that our sorrows are but preparing for those joyes , even reason it self is taught by faith , to bid us rejoyce in all our tribulations , and to lift up the hands that hang down , and the feeble knees , heb. 12.12 . we make nothing to endure a sudden prick , that by blood-letting we may prevent a long disease . the short pain of pulling out a tooth , is ordinarily endured , to prevent a longer . a woman doth bear the pains of her travail , because it is short , and tends to the bringing of a child into the world . who would not submit to any labour or toyl for a day , that he might win a life of plenty and delight by it ? who would not be spit upon , and made the scorn of the world for a day , if he might have his will for it as long as he liveth on earth ? and should we not then cheerfully submit to our momentany afflictions , and the troubles of a few dayes , ( which are light , and mixt with a world of mercies , ) when we know that they are working for us , a far more exceeding eternall weight of glory ? 2 cor. 4.17 . our clamorous and malicious enemies , our quarlelsome brethren , our peevish friends , our burdensome corruptions and imperfections will shortly trouble us no more . as our life is short , and but a dream and shadow , and therefore the pleasures of this world are no better ; so our troubles also will be no longer , and are but sad dreams , and dark shadows , that quickly pass away : our lord that hath begun and gone on so far , will finish his victories , and the last enemy shall shortly be destroyed . and if the fearful doubting soul shall say , i know this is comfort to them that are in christ ; but what is it to me , that know not whether i have any part in him ? i answer , 1. the foundation of god still standeth sure : the lord knoweth his own , even when some of them know not that they are his own . he knoweth his mark upon his sheep , when they know it not themselves . god doubteth not of his interest in thee , though thou doubt of thy interest in him : and thou art faster in the arms of his love , then by the arms of thy own faith : as the child is surer in the mothers arms , then by its holding of the mother . and moreover your doubts and fears are part of the evil that shall be removed , and your bitterest sorrows that hence proceed , shall with the rest of the enemies be destroyed . 2. but yet take heed that you unthankfully plead not against the mercies which you have received , and be not friends to those doubts and fears which are your enemies , and that you take not part with the enemy of your comforts . why dost thou doubt ( poor humbled soul ) of thy interest in christ , that must make the conquest ? answer me but these few questions from thy heart . 1. did christ ever shew himself unkind to thee ? or unwilling to receive thee , and have mercy on thee ? did he ever give thee cause to think so poorly of his love and grace , as thy doubts do intimate thou dost ? hast thou not found him kind when thou wast unkind , and that he thought on thee when thou didst not think on him ? and will he now forget thee , and end in wrath that begun in love ? he desired thee when thou didst not desire him , and give thee all thy desires after him : and will he now cross and deny the desires which he hath caused ? he was found of thee , ( or rather found thee ) when thou soughtest not after him : and can be reject thee now thou criest and callest for his grace ? o think not hardly of his wonderous grace , till he give thee cause . let thy sweet experiences be remembred , to the shame of thy causeless doubts and fears ; and let him that hath loved thee to the death , be thought on as he is , and not as the unbelieving flesh would misrepresent him . quest . 2. if thou say that it is not his unkindness , but thy own that feeds thy doubts ; i further ask thee , is he not kind to the unkind ? especially when they lament their own unkindness ? thou art not so unkind to him as thou wast in thy unconverted state : and yet he then exprest his love in thy conversion : he then sought thee when thou wentest astray , and brought thee carefully home into his fold ; and there he hath kept thee ever since : and is he less kind , now when thou art returned home ? dost thou not know that all his children have their frowardness , and are guilty of their unkindnesses to him ? and yet he doth not therefore disown them , and turn them out of his family ; but is tender of them in their froward weakness , because they are his own ? how dealt he with the peevish prophet jonah , that was [ exceedingly displeased and very angry , ] that god spared nineve , lest it should be a dishonour to his prophesie ; in so much that he wisht that he might die and not live : and after repined at the withering of his gourd , and the scorching of the sun that beat upon him ? the lord doth gently question with him [ dost thou well to be angry ? ] and after hence convince him that the mercy which he valued to himself , he should not envy to so many , jonah 4. how dealt he with the disciples , that fell asleep , when they should have watcht with christ in the night of his great agony ? he doth not tell them , [ you are none of mine , because you could not watch with me one hour ; ] but tenderly excuseth that which they durst not excuse themselves , [ the spirit is willing , but the flesh is weak , ] when he was on the cross , though they all forsook him and fled , he was then so far from forsaking them , that he was manifesting to admiration that exceeding love , that never would forsake them ; and knowest thou not poor complaining soul , that the kindness of christ overcometh all the unkindness of his children ? and that his blood and grace is sufficient to save thee , from greater sins then those that trouble thee ? if thou hadst no sin , what use hadst thou of a saviour ? will thy physitian therefore cast thee off , because thou art sick ? quest . 3. yea hath not christ already subdued so many of thy enemies , as may assure thee he will subdue the rest ? and begun that life in thee , which may assure thee of eternal life ? once thou wast a despiser of god and his holy wayes : but now it is far otherwise with thee ? hath he not broken the heart of thy pride and worldliness , and sensuality and made thee a new creature ? and is not this a pledge that he will do the rest ? tell me plainly , hadst thou rather keep thy sin , or leave it ? hadst thou rather have liberty to commit it , or be delivered from it ? dost thou not hate it , and set thy self against it as thy enemy ? art thou not delivered from the reign and tyranny of it , which thou wast once under ? and will not he perfect the conquest which he hath begun ? he that hath thus far delivered thee from sin , thy greatest enemy , will deliver thee from all the sad effects of it . the blessed work of the spirit in thy conversion , did deliver thee from the bondage of the devil , from the power of darkness , and translated thee into the kingdom of jesus christ ; then didst thou enter the holy warfare , under his banners that was never overcome , in the victorious army that shall shortly begin their everlasting triumph . the sin which thou hatest and longest to be delivered from , and art willing to use gods means against it , is the conquered enemy , which may assure thee of a full and finall conquest , supposing that thy hatred is against all known sin , & that there is none so sweet or profitable in thy account . which thou hadst not far rather leave then keep . quest . 4. moreover art thou not truly willing to yield to all the terms of grace ? thou hast heard of the yoak and burden of christ , and of the conditions of the gospel , on which peace is offered to the sinfull world : and what christ requireth of such as will be his disciples . what saith thy heart now to those terms ? do they seem so hard and grievous to thee , that thou wilt venture thy soul in thy state of sin , rather then accept of them ? if this were so , thou hadst yet no part in christ indeed . but if there be nothing that christ requireth of thee , that is not desirable in thy eyes : or which thou dost not stick at , so far as to turn away from him , and forsake him , and refuse his covenant and grace rather then submit to such conditions , thou art then in covenant with him , and the blessings of the covenant belong to thee . canst thou think that christ hath purchased , and offered , and promised that which he will not give ? hath he sent forth his ministers , and commanded them to make the motion in his name , and to invite and and compell men to come in , and to beseech them to be reconciled to god , and that yet he is unwilling to accept thee when thou dost consent ? if christ had been unwilling , he had not so dearly made the way , nor begun as a suitor to thy soul , nor so diligently sought thee as he hath done . if the blessings of the covenant are thine , then heaven is thine , which is the chiefest blessing : and if they be not thine , it is not because christ is unwilling , but because thou art unwilling of his blessings on his terms : nothing can deprive thee of them but thy refusal : know therefore assuredly , whether thou dost consent thy self to the terms of christ , and whether thou art truly willing that he be thy saviour ; and if thy conscience bear thee faithfull witness , that it is so , dishonour not christ then so far as to question , whether he be willing , who hath done so much to put it out of doubt . the stop is at thy will , & not at his . if thou know that thou art willing , thou maist know that christ & his benefits are thine . and if thou be not willing , what makes thee wish , and groan , and pray , and labour in the use of means ? is it not for christ and his benefits that thy heart thus worketh , and thou dost all this ? fear not then if thy own hand be to the covenant , it is most certain that the hand of christ is at it . quest . 5. moreover , i would ask thee , whether thou see not a beauty in holiness , which is the image of christ , and whether thy soul do not desire it even in perfection ? so that thou hadst rather , if thou hadst thy choice , be more holy , then more rich or honourable inm the world ! if so , be assured that it is not without holiness , that thou choosest and preferrest holiness ? hadst thou not rather have more faith , and hope , and love to god , and patience and contentment , and communion with christ , then have more of the favour and applause of many , or of the riches or pleasures of this world ? if so , i would know of thee , whether this be not from the spirit of christ within thee ? and be not his image it self upon thee ? and the motions of the new and heavenly nature , which is begotten in thee by the holy ghost ? undoubtedly it is . and the spirit of christ thus dwelling in thee , is the earnest of thy inheritance . dost thou find the spirit of christ thus working in thee , causing thee to love holiness , and hate all sin , and yet canst thou doubt of thy part in christ ? quest . 6. moreover canst thou not truly say , that christs friends , so far as thou knowest them , are thy friends , and that which is against him , thou takest as against thy self ? if so , undoubtedly , thy enemies also are to him as his enemies , and he will lay them at thy feet . thy troubles are as his troubles , and in all thy afflictions he is as carefull of thy good , as if he himself were thereby afflicted . fear not those enemies that christ takes as his own . it is he that is engaged to overcome them . and now when conscience it self beareth witness , that thus it is with thy soul , and that thou wouldst fain be what god would have thee be , and desirest nothing more then to be more like him , and nearer to him , and desirest no kind of life so much , as that in which thou maist be most serviceable to him : consider what a wrong it is then to christ , and to the honour of his covenant and grace , & to thy poor dejected soul , that thou shouldst lie questioning his love and thy part in him , and looking about for matter of accusation or causeless suspicion against his spirit working in thee ? and that thou shouldst cast away the joy of the lord which is thy strength , and gratifie the enemy of thy peace ? when sickness is upon thee , and death draws nigh , thou shouldst then with joy lift up thy head , because thy warfare is almost accomplished , and thy saviour ready to deliver thee the crown . is this a time to fear and mourn , when thou art entring into endless joy ? is it a time of lamentation , when thou art almost most at thy journeyes end , and ready to see thy saviours face , and to take thy place in the heavenl● jerusalem , amongst those millions of holy souls that are gone before thee ? is it seemly for thee to lament thus at the door , when they are feasted with such unconceivable joys within ? dost thou know what thy brethren are now enjoying , & what the heavenly host are doing ? how full they are of god , and how they are ravished with his light and love ? and canst thou think it seemly to be so unlike them , that art passing to them ? i know there is such difference between imperfection and perfection , and between earth and heaven , that it justifieth our moderate sorrows , and commandeth us to take up infinitely short of their delights , till we are with them . but yet let there not be too great a disproportion between the members of jesus christ . we have the same lord : and the same spirit ; and all that is theirs in possession is in right and title ours . they are our elder brethren , and being at age , have possession of the inheritance : but we that are yet in the lap of the church on earth , our mother , and in the arms of our fathers grace , are of the same family , and have the same nature in our low degree . they were once on earth as low as we : and we shall be shortly in heaven , as high as they : am i now in flesh , in fears , in griefs ? so was david , and paul , and all the saints , awhile ago : yea and christ himself . am i beset with sin , and compassed with infirmities , and racked by my own distempered passion ? so were the many saints now glorified , but the other day . elias was a man subject ( saith james , ) to like passions as we are , jam. 5.17 . am i maliced by dissenting adversaries ? do they privily lay snares for me , and watch my halting , and seek advantage against my name , and liberty and life ? so did they by david , and many other now with christ ? but now these enemies are overcome . art thou under pains , and consuming sicknesses ? are thine eyes held waking , and doth trouble and sorrow waste thy spirit ? doth they flesh in thy heart fail thee , and thy friends prove silly comforters to thee ? so was it with those thousands that are now in heaven , where the night of calamities is past , and the just have dominion in the morning , and glory hath banished all their griefs , and joyes have made them forget their sorrows , unless as the remembrance of them doth promote those joyes . are thy friends lamenting thee , and grieved to see the signs of thy approaching death ? do they weep when they see thy pale face , and consumed body , and when they hear the sighs and groans ? why thus it was once with the millions that are now triumphing with their lord ? they lay in sickness , and underwent the pains , and were lamented by their friends , as thou art now . even christ himself was once in his agony , and some shakt the head at him , and other pittied him , who should rather have wept for themselves , then for him : this is but the passage from the womb of mortality , into the life of immortality , which all the saints have past before thee , that are now with christ . dost thou fear the dreadfull : face of death ? must thy tender flesh be turned t● rotness and dust ? and must thou lie in darkness till the resurrection , and thy body remain as the common earth ? and is not this the case of all those millions , whose souls now see face of christ ? did they not lie as thou dost , and die as thou must , and pass by death to the life which they have now attained ? o then commit thy soul to christ , and be quiet and comforted in his care and love . trust him as the mid-wife of thy departing soul , who will bring it safe into the light and life , which thou art yet such a stranger to . but it is not strange to him , though it be strange to thee . what was it that rejoyced thee all thy life , in thy prayers , and sufferings , and labours ? was it not the hopes of heaven ? and was heaven the spring and motive of thy obedience , and the comfort of thy life ? and yet wilt thou pass into it with heaviness ? and shall thy approaches to it be thy sorrows ? didst thou pray for that which thou wouldst not have ? hast thou laboured for it , and denyed thy self the pleasures of the world for it ? and now art thou afraid to enter in ? fear not poor soul ! thy lord is there ; thy husband , and thy head , and life is there . thou hast more there , a thousand fold more then thou hast here . here thou must leave poor mourning friends , that languish in their own infirmities , and troubled thee as well as comforted thee , while thou wast with them , and that are hasting after thee , and will shortly overtake thee . but there thou shalt find the souls of all the blessed saints , that have lived since the creation till this age : that are all uncloathed of the rags of their mortality , and have laid by their frailties with their flesh , and are made up of holiness , and prepared for joy , and will be suitable companions for thee in thy joyes . wy shouldst thou be afraid to go the way that all the saints have gone before thee ? where there is one on earth , how many are there in heaven ? and one of them is worth many of us . art thou better then noah , and abraham , and david ? then peter & paul and all the saints ? or dost thou not love their names , and wouldst thou not be with them ? art thou loath to leave thy friends on earth ? and hast thou not far better and more in heaven ? why then art thou not as loth to stay from them ? suppose that i , and such as i , were the friends that thou art loth to leave : what if we had dyed long before thee ? if it be our company that thou lovest , thou shouldst then be willing to die , that thou maist be with us . and if so , why then shouldst thou not be more willing to die , and be with christ and all his holy ones , that are so much more excellent then we ? wouldst thou have our company ? remove then willingly to that place , where thou shalt have it to everlasting : and be not so loth to go from hence , where neither thou nor we can stay . hadst thou rather travail with us , then dwell with us ? and rather here suffer with us then reign in heaven with christ and us ? o what a brutish thing is flesh ? what an unreasonable thing is unbelief ? shall we believe , and fly from the end of our belief ? shall we hope , and be loth to enjoy our hopes ? shall we desire and pray , and be afraid of attaining our desires , and lest our prayers should be heard ? shall we spend our lives in labour and travail , and be affraid of coming to our journeys end ? do you love l●fe , or do you not ? if not , why are you afraid of death ? if you do , why then are you loth to pass into everlasting life ? you know there is no hope of immortality on earth : hence you must pass whether you will or not , as all your fathers have done before you , it is therefore in heaven or nowhere , that endless life is to be had . if you can live here for ever , do . hope for it , if any have done so before you go to some man of a thousand years old , and ask him how he made shift to draw out his life so long : but if you know that man walketh here in a vain shew , and that his life is as a shadow , a dream , a post , and that all these things shall be d●ssolved , and the fashion of them passeth away , is it not more reasonable that we should set our hearts on the place where there is hopes of our continuance , then where there is none ●● and where we must live for ever , then where we must be but for so short a time ? alas , poor darkned , troubled soul ! is the presence of christ less desirable in thy eyes , then the presence of such sinfull worms as we , whom thou art loth to part with ? is it more grievous to thee to be absent from us , then from thy lord ; from earth then from heaven ; from sinners , then from blessed saints : from trouble and frailty , then from glory ? hast thou any thing here that thou shalt want in heaven , alas , that we should thus draw back from happiness , and follow christ so heavily and sadly into life ! but all this is long of the enemies that now molest our peace : indwelling sin , and a flattering world , and a brutish flesh , and interposing death , are our discouragments that drive us back . but all these enemies shall shortly be overcome . fear not death then , let it do its worst . it can give thee but one deadly gripe that shall kill it self , and prove thy life : as the wasp that leaves its sting behind , and can sting no more . it shall but snuff the candle of thy life , and make it shine brighter when it seems to be put out . it is but an undressing , and a gentle sleep . that which thou couldst not here attain , by all our preaching , and all thy prayers , and cares , and pains , thou shalt speedily attain by the help of death . it is but the messenger of thy gracious lord , and calleth thee to him , to the place that he hath prepared . hearken not now to the great deceiver , that would draw thee to unbelief , and cause thee to stagger at the promises of god , when thou hast followed him so far , and they are near to the full performance . believe it as sure as thou believest that the sun doth shine upon thee , that god cannot lie ; he is no deceiver : it was his meer love and bounty that caused him to make the promises , when he had no need for himself to make them : and shall he be then unfaithfull , and not fulfill the promises which he hath freely made ? believe it , faith is no delusion : it may be folly to trust man ; but it is worse then folly not to trust god. believe it , heaven is not a shadow , nor the life of faith and holiness a dream . these sensible things have least reality : these grosser substances , are most drossy , delusory and base . god is a spirit , who is the prime being , and the cause of all created beings . and the angels amd other celestiall inhabitants , that are nearest to him , are furthest from corporeity ; and are spirits likest unto god. the further any thing is from spirituality , the further from that excellency and perfection , which the creatures nearest god partake of . the earth is baser then the air and fire : the drossy flesh is baser then the soul . and this lumpish , dirty visible world , is incomparably below that spiritual world , which we believe and wait for : and though thy conceptions of spirits and the spiritual world , are low , and dark , and much unsatisfying ; remember still that thy head is there ; and it belongeth to him to know what thou shalt be , till thou art fit to know it , which will not be till thou art fit to enjoy it . be satisfied that thy father is in heaven , and that thy lord is there , and that the spirit that hath been so long at work within thee , preparing thee for it , dwelleth there : and let it suffice thee that christ knoweth what he will do with thee , and how he wilt employ thee to all eternity . and thou shalt very shortly see his face , and in his light thou shalt b●hold that light that shall fully satisfie thee , and shame all thy present doubts and fears , and if there were shame in heaven , would shame thee for them . vse 9. from the enmity of death , and the necessity of a conquest , we may see what a wonderfull mercy the resurrection of christ himself was to the church , and what use we should make of it for the strengthening of our faith . it was not only impossible to man to conquer death by his own strength , and therefore it must be conquered by christ ; but it was also beyond our power to believe it , that ever the dead should rise to life , if christ had not risen as the first fruits , and convinced man , by eye-sight , or certain testimony , that the thing is possible and already done . but now what a pillar is here for faith ? what a word of hope and joy is this , that [ christ is risen ? ] with this we will answer a thousand cavils of the tempter , and stop the mouth of the enemies of our faith , and profligate our infidelity . as unlikely as it seems to flesh and blood , shall we ever doubt whether we shall rise again , when the lord came down in flesh among us , that he might die and rise again himself , to shew us as to our faces that we shall rise ? this is the very gospel which we preach , and by which we must be saved ; that christ died for our sins according to the scriptures , and was buryed , and that he rose again the third day according to the scriptures ; and that he was seem of cephas , then of the twelve , and after that he was seen of above five hundred brethren at once , of wh●m the greater part remained alive , when paul wrote this , who was the last that saw him , 1 cor. 15.1 , 2 , 3 , 4 , 5 , 6. read over this chapter again and again , where our resurection is proved by the resurrection of christ . no wonder therefore that the chruch in all ages ever since the very day of christs resurrection , hath kept the first day of the week as a holy festivall , in remembrance of it : wherein though they commemorated the whole work of our redemption , yet was it from the resurrection as the most glorious part , that the spirit of christ did choose the day , this hath been the joyfull day to the church this 1625. years , or thereabouts : in which the ancicient christians would assemble themselves together , saluting one another with this joyfull word , [ the lord is risen . ] and this is the day that the lord hath blessed , with the new birth and resurrection of millions of souls . so that it is most probable that all the six dayes of the week have not begot half so many souls for heaven , as this blessed day of the lords resurrection hath done . let infidels then despise it , that believe not christs resurrection ; but let it still be the churches joyfull day . this was the lords doing , and it is marvelous in our eyes : this is the day which the lord hath made : we will be glad and rejoyc● there in , psal . 118.23 , 24. in it , let us sing unto the lord ; let us make a joyfull noise to the rock of our salvation . let us come before his pres●nce with thanksgiving , and make a joyfull noise to him with psalms , psal . 95.1 , 2. every day let us remember the lords resurrection : but on this day let the joyfull commemoration of it be our work . we may see by the witness of the apostles , and their frequent preaching the resurrection of christ , as if it were the sum of all the gospell , that this is a point that faith must especially build and feed upon , and that we must make the matter of our most frequent meditations ▪ o what vigor it addeth to our faith , when we are encountred by the sight of death , and of a grave , to remember seriously that [ christ is risen . ] did he take flesh purpose●y that he might die and rise , and shew us how he will raise his members ? and will he after all this break his promise , and leave us in the dust for ever ? it cannot be . hath he conquered death for himself alone , and not for us ? hath he taken our nature into heaven , to be there alone and will he not have all his members with him ? remember then christian , when thou lookest on thy grave , that christ was buried , and hath made the grave a bed of rest , that shall give up her trust , when his trumpet sounds : and that his resurrection is the pledge of ours . keep therefore thy rising and glorified lord continually in the eye . if christ were not risen , our preaching were vain , and your faith were vain , and all men were miserable , but we most miserable , that suffer so much for a life which we had no ground to hope for , 1 cor. 15.14 , 17 , 19. but now we have an argument that infidelity it self is ashamed to encounter with ; that hath been the means of the conversion of the nations unto christ ; by which we may put even death it self to a defiance ; as knowing it is now a conquered thing . if it could have held christ captive , it might also have held us . but he being risen , we shall surely rise . write it therefore christians upon your hearts ; mention it more in your conference for the encouragement of your faith ; write it on the grave-stones of your friends , that [ christ is risen , ] and that [ because he liveth we shall live also , ] and that [ our life is hid with christ in god ] though we are dead ; and when he shall appear who is our life , we shall also appear with him in glory , ] john 14.19 . col. 3.3 , 4. though we must be sown in corruption , in weakness , and dishonour , we shall be raised in incorruption , strength , and honour , 1 cor. 15.42 , 43. while our souls behold the lord in glory , we may bear with the winter that befalls our flesh , till the spring of resurrection come . [ knowing that he that raised up the lord jesus , shall also raise us up by jesus . — for which cause we faint not ; but though our outward man perish , yet the inner man is renewed day by day , — while we look not at the things whic are seen , but at the things which are not seen : for the things which are seen are temporal , but the things which are not seen are eternall , 2 cor 4.14 , 15 , 16 , 17 , 18. ] as we are risen with christ to newness of life , so well shall rise with him to glory . vse 10. lastly , if death be the last enemy to be destroyed at the resurrection , we may learn hence , how earnestly believers should long and pray for the second coming of christ , when this full and finall conquest shall be made . death shall do much for us ; but the resurrection shall do more . death sends the separated soul to christ : but at his coming , both soul and body shall be glorified . there is somewhat in death that is penal , even to believers : but in the coming of christ , and their resurrection , there is nothing but glorifying grace . death is the effect of sin , and of the first sentence passed upon sinners : but the resurrection of the just is the finall destruction of the effects of sin . and therefore though the fears of death may perplex us , me thinks we should long for the coming of christ , there being nothing in that , but what tends to the deliverance and glory of the saints . whether he will come before the general resurrection , and reign on earth a thousand years , which some expect , i shall not presume to pass my determination . but sure i am , it is the work of faith , and character of his people to love his appearance , 2 tim. 4.8 and to wait for the son of god from heaven , whom be raised from the dead , even jesus who delivered us from the wrath to come , 1 thes . 1.10 . and to wait for the coming of our lord jesus christ , 1 cor. 1.7 . and t● wait for the adoption , the redemption of our bodies , with inward gr●anings , rom. 8.23 . o therefore let us pray more earnestly for the coming of our lord ! and that [ the lord would direct our hearts into the love of god , and into the patient waiting for christ , ] 2 thes . 3.5 . o blessed day , when the glorious appearing of our lord shall put away all his servants shame , and shall communicate glory to his members , even to the bodies that had lain so long in dust , that to the eye of flesh there seemed to be no hope ! though the majesty and glory will cause our reverence , yet it will not be our terror , to the diminution of our joy . it is his enemies that would not have him rule over them , whom he cometh to destroy , luke 19.27 . [ behold the lord cometh with ten thousand of his saints , to execute judgement upon all , and to convince all that are ungodly among them , of all their ungodly deeds , which they have ungodly committed , and of all their hard speeches which ungodly sinners have spoken against him , as henoch the seventh from noah prophesied , jud. 14.15 . but the precious faith of the saints , shall be found , to praise , and honour , and glory at the appearing of jesus christ , 1 pet. 1.7 . when the chief shepherd shall appear , we shall receive a crown of glory that fadeth ●ot away , 1. pet. 5.4 . he that was once ●ffered to bear the sins of many , ( and n●w appeareth for us in the presence of god ) shall unto them that look for him appear the second time , without sin , to salvation . ] heb. 9.24 , 28. and when christ who is our life shall appear , then shall we also appear with him in glory , col. 3.4 . the lord shall then come to be glorified in his saints , and admired in all them that believe in that day , 2 thes . 1.10 . this is the day that all believers should long , and hope , and wait for , as being the accomplishment of all the work of their redemption , and all the desires and endeavours of their souls . it is the hope of this day that animateth the holy diligence of our lives , and makes us turn from the carelesness and sensuality of the world : [ for the grace of god that bringeth salvation , hath appeared unto all men ; teaching us , that denying ungodliness and worldly lusts , we should live soberly , righteously , and godly in this present world : looking for that blessed hope , and the glorious appearing of our great god , and our saviour jesus christ , ] tit. 2.11 , 12 , 13. the heavens and the earth that are now , are kept in store by the word of god , reserved unto fire , against the day of judgement , and perdition of ungodly men . and though the lord seem to delay , he is not slack of his promise ( as some men count slackness : ) for a day is with him as a thousand years , and a thousand years but a● a day . but the day of the lord will come as a thief in the night , in the which the heavens shall pass away with a great noise , and the elements shall melt wth fervent heat : the earth also and the works that are therein shall be burnt up . seeing then all these things shall be diss●lved , what manner of persons ought we to be in all holy conversation and godliness ; looking for , and hasting unto the coming of the day of god , wherein the heavens being on fire shall be dissolved , and the elements melt with fervent heat ! but we according to his promise , look for new heavens ; and a new earth , wherein dwelleth righteousness , ] 2 pet. 3.7 , 8 , 9 , 10 , 11 , 12 , 13. beza marvelleth at tertullia● for saying that the christians in their holy assemblies prayed pro mora finis ( apologet. c. 39. ) and so he might well enough , if it were not that to christians the glory of god is dearer then their own felicity , and the salvation of millions more precious then the meer hastening of their own ; and the glory of the church more desirable then our personall glory ; and the hallowing of gods name were not to be prayed for before the coming of his kingdom ; and the kingdom of grace must not necessarily go before the kingdom of glory . but as much as we long for the coming of our lord , we are content to wait till the elect be gathered ; and can pray that he will delay it , till the universal body be made up , and all are called that shall be glorified . but to our selves , that are brought out of aegypt into the wilderness , how desirable is the promised land ? when we think on our own interest , we cry [ come lord jesus , come quickly : ] the sooner the better . then shall our eyes behold him , in whom we have believed : not as he was beheld on earth in his despised state ; but as the glorious king of saints , accompanied with the celestial host , coming in flaming fire to render vengeance to the rebellious , and rest and joy to believing souls , that waited for this day of his appearance . then faith and patience shall give up their work ▪ and sight , and fruition , and perfect love , shall everlastingly succeed them . the rage of persecutors shall no more affright us : the folly of the multitude shall no more annoy us : the falseness of our seeming selfish friends shall no more betray us : the pride of self-conceited men shall no more distu●b us : the turbulency of men distracted by ambition shall cast us no more into confusions . the kingdom that we shall possess shall not be lyable to mutations , nor be tossed with pride and faction as are these below . there is no monethly ( or annual ) change of governours and laws , as is in lunatick common-wealths : but there will be the same lord and king , and the same laws and government , and the same subjects and obedience , without any mutinies , rebellions , or discontents , to all eternity . the church of which we shall then be members , shall not be divided into parties , and factions , nor the members look strangely at each other , because of difference of opinions , or distance of affections , as now we find it , to our daily grief , in the militant church . we shall then need no tedious debates to reconcile us : unity will be then quickly and easily procured . there will be no falling out in the presence of our lord. there will be none of that darkness , uncharitableness , selfishness , or passion left , that now causeth our dissentions . when we have perfect light , and perfect love , the perfect peace will be easily attained , which here we labour for in vain . now there is no peace in church or state , in cities or countreys , in families , or scarce in our own souls . but when the glorious king of peace hath put all his enemies under his feet , what then is left to make disturbance ? our enemies can injure us no more , for it is then their portion to suffer for all their former injuries to christ and us : our friends will not injure us ( as here they do ; ) because their corruption and weakness is put off , and the relicts of sin , that caused the trouble , are left behind . o that is the sight that saith prepareth for , that is the day , the blessed day , that all our dayes are spent in seeking , and waiting , and praying for ; then shall the glory of holiness appear , and the wisdom of the saints be justified by all , that now is justified by her childre● ! then it shall be known , whether faith or unbelief , whether a heavenly or earthly mind and life , was the wiser and more justifiable course : then shall all the world discern between the righteous and the wicked , between them that serve god , and them that serve him not , mal. 3.18 . then sin ( that is now so obstinately defended , and justified by such foolish cu●ning ) shall never more find a tongue to plead for it , or a patron to defend it more . then where is the man that will stand forth and break a jest at godliness , or make a scorn of the holy diligence of believers ? how pale then will those faces look , that here were wont to jear at piety ▪ what terror will seize upon those hearts , that here were wont to make themselves sport at the weaknesses of the upright servants of the lord ? that is t●● day that shall rectifie all judgements , and cure the errors and contemptuous thoughts of an holy life , which no perswasions now can cure ; that is the day that shall set all straight , that now seems crooked ; and shall satisfie us to the full , that god was just , even when he prospered his enemies , and afflicted the souls that loved him ▪ and walkt in their integrity before him . we shall then see that which shall fully satisfie us of the reason and equity of all our sufferings , which here we underwent ; we shall marvail no more that god lets us weep , and groan , and pray , and turns away his face , and seems not to regard us . we shall then find that all our groans were heard , & all our tears and prayers did succeed , which we suspect●d had been lost . we shall then find that a duty performed in sincerity , through all our lives , was never lost ; no nor a holy thought ; nor a cup of cold water that from holy love we gave to a disciple . we shall then see that our murmurings , and discontents , and jealous unbelieving thoughts of god , which sickness , or poverty , or crosses did occasion , were all injurious to the lord , and the fruit of infirmity ; and that when we questioned his love on such accounts , we knew not what we said . we shall then see that death , and grave , and devils , were all but matter for the glorifying of grace , and for the triumph of our lord and us . up then my soul , and shake off thy unbelief and dulness ; look up , and long , and meet thy lord. the more thou art afraid of death , the more desire that blessed day , when mortality shall be swallowed up of life , and the name of death shall be terrible no more . though death be thy enemy , there is nothing but friendly in the coming of thy lord. though death dissolve thy nature , the resurrection shall restore it , and make thee full reparation with advantage . how glad would i have been to have seen christ , but with the wise men in the manger ! or to have seen him disputing with the doctors in his child-hood in the temple , or to have seen him do his miracles , or heard him preach ; much more to have seen him as the three disciples , in his transfiguration ; or to have seen him after his resurrection , and when he ascended up to heaven . but how far is all this below the sight that we shall have of him when he comes in glory ! when the brightness of his shining face shall make us think the sun was darkness : and the glory of his attendance shall make us think what a sordid thing , and childish foolery was all the glory of this world ! the face of love shall be then unvailed , and ravish us into the highest love and joy , that our natures are capable of . then doubt , and fear , and grieve if thou canst ! what then wilt thou think of all these disquieting distrustfull thoughts that now so wrong thy lord and thee ? if going into the sanctuary , and fore-seeing the end , can cure our brutish misapprehensions of gods providences , ( psal . 73.17 . ) how perfectly will they be cured , when we see the glorious face o● christ , and behold the new jerusalem in its glory , and when we are numbred with the saints that judge the world ? we shall never more be tempted then , to condemn the generation of the just , nor to think it vain to serve the lord , nor to envy the prosperity of the wicked , nor to stagg●r at the promise through unbelief ; nor to think that our sickness , death and grave , were any signs of unkindness or unmercifulness in god. we shall then be convinced that sight and flesh were unfit to censure the wayes of god , or to be our guides . hasten o lord , this blessed day ! stay not till faith have left the earth ; and infidelity , and impiety , and tyranny have conquered the rest of thine inheritanc● ! stay not till selfish uncharitable pride hath vanquished love and self-denyal , and planted its colonies of heresie , confusion and cruelty in thy dominions : and earth and hell be turned into one . stay not till the eyes of thy servants fail , and their hearts and hopes do faint and languish with look●ng and waiting for thy salvation . but if yet the day be not at hand , o keep up faith , and hope , and love , till the sun of perfect love arise , and time hath prepared us for eternity , and grace for glory . finis . some imitable passages of the life of elizabeth , late wife of mr. joseph baker . though i spoke so little as was next to n●thing , of our de●r deceased friend , it was not because i w●nted ma●ter , or thought it unmeet : but i use it but seldom , lest i raise expectations of the like , where i cannot conscionably perform it . but he that hath promised to honour those that serve and honour him , ( john 12.26 . 1 sam. 2.30 . ) and will come at l●st to be glorified in his saints , and admired in all them that do believe , ( 2 thes . 1.10 ) i know , will take it as a great and acceptable act of service , to proclaim the honour of his grace , and to give his servants their due on earth , whose souls are glorified with christ in heaven ; though serpentine enmity will repine and play the envious accuser . it is not the history of the life of this precious servant of the lord which i intend to give you : ( for i was not m●ny years acquainted with her : ) but only some passages , which either upon my certain knowledge , or her own diurnall of her course , or the most credible rest imony of her most intimate judicious godly friends , i may boldly publish as true , and imitable in this untoward distempered generation . she was born novemb. 1634. in southwark neer london : the only child of mr. john godeschalk , alias , godscall . her father dying in her child-hood , she was left an orphane to the chamber of london . her mother after married mr. isaac barton , with whom she had the benefit of religious education . but between sixteen and seventeen years of age , by the serious reading of the book called the saints everlasting rest , she was more throughly awakened , and brought to set her heart o● god , and to seek salvation with her chiefest care : from that time forward she was a more const●nt , diligent , serious hearer of the ablest minist●rs in london ▪ rising early , and going far to hear them on the week-dayes , waiting on god for his confirming grace in the use of those ordinanees , which empty unexperienced hypocrites are easily tempted to despise : the sermons which she constantly wrote , she diligently repeated at home for the benefit of others ; and every week read over some of those that she had heard long before , that the fruit of them might be retained and renewed : it being not novelty that she minded . in the year 1654. being near one and twenty years of age , after seeking god , and waiting for his resolving satisfying directions , she consented to be joyned in marriage to mr. joseph baker , by the approbation of her nearest friends : god having taken away her mother the year before . with him she approved her self indeed such a wife as paul ( no papist ) describeth as meet for a bishop or pastor of the church , 1 tim. 3.11 . [ even so must their wives be grave , not slanderers , sober , faithfull in all things . ] some instances i shall give , for the imitation of others . 1. she was very exemplary in self-denyal and humility : and having said this much , what abundance have i comprehended ? o what a beauty doth self-denyal and humility put on souls ! nay what a treasure of everlasting consequence , do these two words express ? i shall give you a few of the discoveries . 1. it appeared in her accompanying in london with the holiest , how mean soever , avoiding them that were proud , and vain , and carnal : she desired most to be acquainted with those that she perceived were best acquainted with god , neglecting the pomp and vain glory of the world . 2. when she was called to a married state , though her portion and other advantages invited persons of greater estates in the world , she chose rather to marry a minister of known integrity , that might be a near , and constant guide , and stay and comfort to her , in the matters which she valued more then riches . and she missed not of her expectations , for the few years that she lived with him . even in this age whe● the serpent is hissing in every corner at faithfull ministers , and they are contemned both by prophane and hereticall malignants , she preferred a mean life with such ● one , for her spirituall safety and solace , before the grandeur of the world . 3. when some inhabitants of the city of worcester were earnest with me to help them to an able minister , mr. baker then living in kent had about an hundred pound per annum : and when at my motion he was readily willing to take a great charge in worcester , upon a promise from two men to make the maintenance fifty pounds a year by a voluntary contribution , of the continuance of which he had no security ; his wife was a promoter , and no discourager of his self-denyall , and never tempte● him to l●●k after greater things . and afterward , when i was afraid lest the smalness and uncertainty of the means , together with his discour●gements from some of his people , might have occasioned his remove ; and have heard of richer places mentioned to him , as he still answ●red that he had enough , and minded not removing without necessity ; so was she ever of the same mind , and still seconded and confirmed him in such resolutions , even to follow gods work while they had a competency of their own , and to mind no more . 4. her very speech and behaviour did so manifest meek●ess , and humility , that in a little converse with her it might e●sily be discerned . 5. she thought nothing too mean for her , that bel●nged to her in her family and r●lation , no employment , food , &c. saying often , that [ what god had made her duty , was not too low a work for her . ] and indeed , when we kn●w ●nce that it is a work that god sets us upon , it signifieth much forgetfulness of him and our selves , if we think it too base , or think our s●lves too good to stoop to it . 6. no neighbour did seem too mean or poor for her familiar converse , if they were but willing . 7. she had a true esteem , and cheerfull love for the mean●st of her husbands relations , and much rejoyced in her comfort in his kindred , recording it among her experienced mercies . 2. she was very constant and diligent in doing her part of family duties : teaching all the inferiours of her family , ●nd labouring to season them wi●h principles of holiness , and admonishing them of their sin and danger : never failing on the l●rds day at night to hear them read the scriptures , and recite their catechisms , when publike duty , and all other family duty was ended : and in her husbands absence praying with them . how much the imitation of such examples would conduce to the sanctifying of families , is easie to be apprehended ? 3. in secret duty she was very constant , and lived much in those two great soul-advancing works , meditation and prayer : in which she would not admit of interruptions . this inward holy diligence was it that maintained spirituall life within , which is the spring ●f outward acceptable works . when communion with god , and daily labour upon our own hearts is laid a●ide , or negligently and remisly followed , grace languisheth first within , and then unfruitfulness , if not disorders and scandalls appear without . 4. her love to the lord jesus was evidenced by her great affection to his ordinances , and wayes , and ser●ants : a very hearty love she manifested to those on whom the image of god did appear , even the poorest and meanest , as well as the rich or eminent in the world : nor did a difference in lesser matters , or any tolerable mistakes , alienate her affections from them . 5. she was a christian of much plainness , simplicity and singleness of heart : far from a subtile crafty dissembling frame , and also from loquacity or ostentation . and the world was very low in her eyes , to which she was long crucified , ●nd on which she looked as a lifeles● thing : sensuality and pampering the flesh , she much loathed : whe● she was invited to feasts , she w●uld oft complain , that they occasioned a difficulty in maintaining a sense of the presence of god , whose company in all her company she preferred . 6. she was a very carefull esteemer and redeemer of her time : at home in her family , the works of her generall and particular calling took her up : when necessary business and greater duties gave way , she was seldom without a book in her hand , or some edifying disc●urse in her mouth , if there were opportunity . and abroad she was very weary of barren company that spent the time in common chatt and dry discourses . 7. she used good company practically and profitably , making use of what she heard for her own spirituall advantage . when i understood out of her diary , that she wrote down some of my familiar discourses , with serious application to her self , it struck exceeding deep to my heart , how much i have sinned all my dayes , ( since i undertook the person of a minister of christ ) by the slightness and unprofitableness of my discourse ; and how exceeding carefull ministers should be of th●ir words , and how deliberately , wisely and seriously they should speak ab●ut the things of god , and how diligently they should take all fit opportunities to that end , when we know not how silent ●earers are affected with what we say : for ought we know there may be some that will write down what we say in their books , or hearts , or both : and god an conscience write down all . 8. in her course of reading she was still laying in for use and practice . her course was , when she read the scriptures , to gather out passages , and sort and refer them to their several uses , as some that were fit subjects for her meditations : some for encouragement to prayer , and other duties : promises suited to various conditions and wants : as her papers shew . and for other books , she would meddle with none but the sound and practicall , and had no itch after the empty books , which make ostentation of novelty , and which opinionists are now so taken with ; not did she like writing or preaching in envy and strife . and of good books , she chose to read but few , and those very often over , that all might be well digested . which is a course ( for pr●vate christians ) that tends to avoid luxuriancy , and make them sincere , and solid , and established . 9 she had the great blessing of a tender conscience . she did not slightly pass over small sins without penitent observation . her diary records her trouble , when causelesly she had neglected any ordinance ; ●r was hindered by rain or small occasions : or if she had overslept her self , and lost a morning-exercise in london , or came to late , ●r if she were distracted in secret duty : and if she mist of a fast through misinformation & disappointments , and f●und not her heart duly s●nsible of the loss , that also she recorded . so did she her stirrings of anger , and her very angry look● ; res●lving to take more heed against them . though all ought not to spend so much time in writing down their failings , yet all should watch , and renew repentance . 10. she was very solicitous for the souls of her friends : as for instance , h●r brothers in law ; over whom she exercised a motherly care , instructing them , and watching ●ver them , and telling them of misc●rria●es , ●nd counselling them : causing them to keep a constant course of reading the holy scriptures , and meditating on it ( as far as she could : ) causing them to learn many chapters without book : and to read other good books in season : e●rnestly praying for them in particular : much desiring one or both should be ministers : and when her father-in-law appointed the eldest to go to france , she was much troubled for fear of his miscarriage among strangers , especially those of the romish way . 11. she was a serious mourner for the sins of the time and place she lived in . 12. in summ , for strict , close , watchfull , holy walking with god , ●ven her hu●band professeth that she was a p●ttern to him . as i hi●ted before , she kept a daily account in writing , ( which is now to be see● from the beginning of the year 1654. ) especially of these particulars . 1. of the frame of her heart in every dayes duty , in meditation , prayer , hearing , reading , &c. whether lively , or dull , &c. 2. of those sins which she h●d especially to repent of , and watch against . 3. of h●r resolutions and promises , and how she kept them . 4. of all special providences to her self , husband , brothers , and others , and the improvement of them . as at the death of her son , who died with great sighs and groans , she recorded her sense of the speciall nec●ssity of holy armour , and great preparation for that encounter when her turn should come to be so removed to the everlasting habitation . 5. of her returns of prayer , what answers , and grant of them she found . 6. of the state of her soul upon examination : how she found it , and what was the issue of each examination ; and in this it seems she was very exact and punctual . in which though many times fears and doubtings did arise , yet hath she frequent records of the discovery of evidences , and comfortable assurance of sincerity . sometime when she hath heard sermons in london , that helped her in her search : and sometime when she ●ad been reading writings that tended that way , she recordeth what evidences she found , and in what degree the discovery was : if imperfect , resolving to take it up and follow the search further : and if she had much joy , she received it with jealousie and expectation of some humbling consequent . when any grace languished , she presently turned to some apt remedy . a● for instance , it s one of her notes , novemb. 1658. [ i found thoughts of eternity slight and strange , and ordinary imployments very desirable : at which i read mr. bs. crucifixion , and was awakened to mortification and humiliation , &c. ] the last time that she had opportunity for this work , was two or t●ree dayes before her delivery in child-bearing ; where she finally recorded the apprehensions she had both of her bodily and spiritual state , in these words , [ drawing near the time of my delivery , i am faln into such weakness , that my life is in great hazzard . i find some fears of death , but not very great , hoping ( through grace ) i die in the lord. ] i only mention these hints , to shew the method she used in her daily accounts . to those christians that have full leisure this course is good : but i urge i● not all , upon those that have so great dutie● to t●ke up that time ▪ that they cannot spare so muc● to record their ordinary passages ; such must remember what others record , and daily renew re●entance for their daily failings , and record only the extraordinary , observable , and more remarkable and memorable passages of their lives , lest they lose time from works of greater moment . but this exc●llent work of watchfulness must be performed by all . and i think it was a considerable expression of her true wisdom , and care of her immortal soul , that when any extraordinary necessity required it , and she found such doubts as of her self she was not ●ble to deal with , she would go to some able experienced minister , to open her case , and seek assistance ( as she did more then on●e to my dear and ancient friend , mr. cross , who in a full age is since gone after her to christ . ) and therefore chose a minister in marriage , that he might be a ready assistant in such cases of necessity , as well as a continual help . at last came that death to summon her soul away to christ , for which she had so seriously been preparing , and which she oft called a dark entry to her fathers palace . after the death of her children , when she seemed to be some what repaired after her last delivery , a violent convulsion suddenly surprized her , which in a few dayes brought her to her end . her understanding by the fits being at last debilitated , she finding it somewhat hard to speak sensibly , excused it , and said , [ i shall ere long speak another language , ] which were the last words which she spake with a tongue of flesh , and lying speechless eighteen hours after , she departed , august 17. 1659. blessed are the dead that die in the lord , from henceforth , yea saith the spirit , that they may rest from their labours and their works do follow them . our turn is coming : shortly we shall also lay by flesh : this is our day of preparation : there is no preparing time but this . did men but know the difference between the death of the holy and the unholy , which doth not appear to fleshly eyes , how speedily would they turn ? how seriously would they meditate ? how fervently would they pray ? how carefully would they live ? how constantly , painfully and resolvedly w●uld they labour ? did they well consider the difference between dying prepared and unprepared , and of what difficulty and yet everlasting consequence it is to die well ; o then what manner of persons would men be , in all manner of holy conversation and godliness ? and all their lives would then be a continued preparation for death ; as all their life is a hasting towards it . and now i shall only desire you , for the right understanding of all that i have here said , and to prevent the cavils of blinded malice , to observe these three or four p●rticulars . 1. that though i knew so much ●f her as easily maketh me believe the rest , upon so sure a testimony , and saw her diary ; yet the most of this history of her life , is the collection and observation of such faithfull witness , as had much better opportunity then i , to know th● secrets of her soul and life . 2. that it is no wonder if many that knew her , perceived not all this by her , that is here expressed : for that knowledge of our outward carriage at a distance , will not tell our neighbours what we do in our closets , where god hath commanded us to shut our door upon us , that our father which seeth in secret , may reward us openly . and many of the most humble and sincere servants of the lord are so afraid of hypocrisie , and hate ostentation , that their justification and glory is only to be expected from the searcher of hearts , ( and a few of their more intimate acquaintance : ) though this was not the case before us ; the example described being more conspicuous . 3. that i overpass the large expressions of her charity , which you may hear from the poor and her intimate acquaintance , as i have done ; that i may not grate upon the modesty of her surviving friends , who must participate in the commendations . 4. that it is the benefit of the living that is my principall end ; scripture it self is written much in history , that we may have matter of imitation before our eyes . 5. if any say that here is no m●ntion of her faults , i answer , though i had acquaintance with her , i knew them not , nor ever heard from any other so m●ch as might enable me to accuse her , if i were her enemy . yet i doubt not but she was imperfect , and had faults , though unknown to me : the example of holi●ess i have briefly proposed : they that would see examples of iniquity , may look abroad in the world , and find enough : i need not be the accuser of the saints to furnish them . and i think if they enquire here of any thing ●etable , they will be hard put to it to find eno●gh to cover the acc●sers shame . 6. it is the honour of christ and grace in his members , more the● the honour of his servant that i seek . 7. and i would not speak that in commendation of the living , which i do of the dead , who are out of the reach of all temptations , of being lifted up with pride thereby : vnless it be such whose reputation the interest of christ and the gospel commandeth me to vindicate . 8. lastly , i am so far from lifting up one above the rest of the members of christ , by these commendations , and from abasing others whose names i mention not , that i intend the honour of all in one , and think that in the substance i describe all saints , in describing one . i am not about a popish work , of making a wonder of a saint , as of a phaenix or some rare unusual thing . saints with them must b● canonized , and their names put in the calendar : and yet their blind malice tells the world , that there are no such things as saints among us . but i rejoyce in the many that i have communion with , and the many that have lately stept before me into heaven , and are safe there out of the reach of malice , and of sin , and all the enemies of their peace ; and have left me mourning and yet rejoycing , fearing and yet hoping , and with some desires , looking after them here behind : and the faster christ calls away his chosen ones , whose graces were amiable in mine eyes , the more willing he maketh me to follow them , and to leave this world of darkness , confusion , wickedness , danger , vanity and vexation , and to meet these precious souls in life , where we shall rejoyce that we are past this howling wilderness , and shall for ever be with the lord. finis . baxters treatise of death . a catalogue of books written and published by the same author . these next following are to be sold by nevil simmons bookseller in kederminster . 1 true christiantiy , or christs absolute dominion , and mans necessary self-resignation and subjection , in two assize sermons preacht at worcester , in 12o. 2 a sermon of judgement preached at pauls , before the honorable lord major and aldermen of the city of london , decem. 17. 1654. and now enlarged , in 12o. 3 making light of christ and salvation too oft the issue of gospel invitations , manifest in a sermon preached at lawrence jury , in london , in 8o. 4 the agreement of divers ministers of christ in the county of worcester for catechizing or personal instructing all in their several parishes that will consent thereunto ; containing 1. the articles of our agreement . 2. an exhortation to the people to submit to this necessary work . 3. the profession of faith and catechism , in 8o. 5 guildas salvianus , the reformed pastor , shewing the nature of the pastoral work , especially in private instruction and catechizing , in 8o. 6 certain disputations of right to sacraments , and the true nature of visible christianity , in 4o. 7 of justification : four disputations clearing and amicably defending the truth , against the unnecessary oppositions of divers learned and reverend brethren , in 4o. 8 a treatise of conversion , preached and now published for the use of those that are strangers to a true conversion , especially the grosly ignorant and ungodly , in 4o. 9 one sheet for the ministry against the malignants of all sorts . 10 a winding-sheet for popery . 11 one sheet against the quakers . 12 a second sheet for the ministry , justifying our calling against quakers , seekers , and papists , and all that deny us to be t●e ministers of christ . 13 d●rections to justices of peace , especially in corporations , to the discharge of their duty to god ; written at the request of a magistrate , and published for the use of others ●hat need it . an open street . 14 the crucifying of the world , by the cross of christ : with a preface to the nobles , gentlemen , and all the rich , directing them how they may be richer , in 4o. 15 a call to the unconverted to turn and live , and accept of mercy , while mercy may be had , as ever they would find mercy in the day of their extremity : from the living god : to be read in families where any are unconverted , in 12o. 16 of saving faith : that it is not only gradually , but specifically distinct from all common faith. the agreement of richard baxter with that very learned consenting adversary , that hath maintained his assertion by a pretended confutation in the end of serjeant shepherds book of sincerity and hypocrisie : with the reasons of his dissent in some passages that came in on the by , in 4o. 17 directions and perswasions to a sound conversion . for prevention of that deceit and damnation of souls , and of those scandals , heresies , and desperate apostasies , that are the consequents of a counterfeit or superficial change , in 8o. 18 the grotian religion discovered , at the invitation of mr. thomas pierce in his vindication : with a preface , vindicating the synod of dort from the calumnies of the new tilenus ; and david , peter , &c. and the puritans , and sequestrations , &c. from the censures of mr. pierce , in 8o. confirmation and restauration , the necessary means of reformation , and reconcil●ation ; for the healing of the corruptions and divisions of the churches ; submissively , but earnestly tendered t● the consideration of the sover●ign powers , magistrates , ministers , and people , that they may awake , and be up and doing in the execution of so much as appeareth to be necessary , as they are true to christ , his church and gospel , and to their own and others souls , and to the peace and welfare of ●he nations ; and as they will answer the neglect to christ , at their peril , in 8o. 19 five disputations of church-government , in 4o. 20 a key for ca●holicks , to open the jugling of the jesuites , and satisfie all that are but truly willing to understand , whether the cause of the roman or reformed churches be of god ; and to leave the reader utterly unexcusable that after this will be a papist . the first part , containing some arguments by which the meanest may see the vanity of popery ; and 40. detections of their fraud ; with directions , and materials sufficient for the confutation of their voluminous deceits : particularly refelling b●verius , richlieu , h. t. manual , some manuscripts , &c. with some proposals for a ( hopeless ) peace . the second part sheweth ( especially against the french , and grotians ) that the catholick church is not united in any meerly humane head , either pope or council , in 4o. 21 a treatise of self-denia● , in 4o. these books following are to be sold by thomas underhill , at the bible and anchor in pauls church-yard , and by francis tyton , at the three daggers in fleetstreet . 22 the saints everlasting rest : or , a treatise of the bl●ssed state of the saints in their enjoyment of god in glory , in 4o. 23 his apology , against the exceptions of mr. blake . and the digression of mr. kendall . animadversions on a late dissertation of ludiomaeus colvinus , alias , ludovicus molina●us . an admonition to mr. eyres : with mr. crand●ns anatomy , in 4o. 24 the unreasonableness of infidelity , in four parts . 1. the spirits intrinsick witness to the truth of christianity , with a determination of this question , whether the miracles of christ and his apostles do oblige those to believe , who never saw them ? 2. the spirits internal witness of the truth of christianity . 3. a treatise of the sin against the holy ghost . 4. the arrogancy of reason against divine revelation , repressed , in 8o. 25 the worcestershire petition to the parliament , for the ministry of england , defended , &c. in 4o. 26 his holy common-wealth , or political aphorisms , opening the true principles of government , &c. in 8o. 27 the right method for a setled peace of conscience and spiritual comfort , in thirty two directions , in 8o. 28 his confession of faith , especially concerning the interest of repentance and si●cere obedience to christ , in our justification and salvation , in 4o. 29 christian concord ; or the agreement of the associated pastors and churches of worcestershire , with his explication and desence of it , and his exhortation to unity , in 4o. 30 his humble advice : or the heads of those things which were offered to many honourable members of parliament , in 4o. 31 the quakers catechism , or the quakers questioned , their questions answered , and both published for the sake of those of them that have not sinned unto death ; and of those ungrounded novices that are most in danger of their seduction , in 4o. 32 an account of his present thoughts concerning the controversies about the perseverance of the saints , in 4o. 33 his letter to mr. drury for pacification , in 4o. 34 plain scripture proof of infant church-membership and baptism : being the arguments prepared for ( and partly managed in ) the publike dispute with mr. tombes at bewdly , jan. 1. 1649 , &c. in 4o. 35 the sa●e religion ; or three disputations for the reformed catholick religion , against popery : proving that popery is against the holy scriptures , the unity of the catholick church , the consent of the ancient doctors , the plainest reason and common judgement of sense it self , in 8o. 36 catholick unity : or , the only way to bring us all to be of one religion ; to be read by such as are offended at the differences in religion , and are willing to do their part to heal them , in 12o. 37 the true catholick , and catholick church described : and the vanity of the papists , and all other schismaticks that confine the catholick church to their sect , discovered and shamed : with an apologetical postcript against the factious principles and writings of mr. t. malpas , mr. t. pierce , philo-tilenus , and such others , in 12o. besides his aphorisms of justifitation ( suspended . ) the whole duty of mourning and the great concern of preparing our selves for death, practically considered / written some years since by the author of the whole duty of man, and now published upon the sad occasion of the death of our most gracious sovereign lady mary the ii, queen of england, &c. of blessed memory. allestree, richard, 1619-1681. 1695 approx. 202 kb of xml-encoded text transcribed from 96 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a23803 wing a1194 estc r33068 12881765 ocm 12881765 94952 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a23803) transcribed from: (early english books online ; image set 94952) images scanned from microfilm: (early english books, 1641-1700 ; 1517:12) the whole duty of mourning and the great concern of preparing our selves for death, practically considered / written some years since by the author of the whole duty of man, and now published upon the sad occasion of the death of our most gracious sovereign lady mary the ii, queen of england, &c. of blessed memory. allestree, richard, 1619-1681. [23], 165, [3] p. printed for j. bach ..., [london] : [1695] "necessary to be given at all funerals." illustrated engraved frontispiece. attributed by wing and nuc pre-1956 imprints to allestree. place and date of publication suggested by wing. reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng mary -ii, -queen of england, 1662-1694. death. mourning customs. 2004-04 tcp assigned for keying and markup 2004-07 spi global keyed and coded from proquest page images 2004-08 judith siefring sampled and proofread 2004-08 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the memory of the just is blessed 〈◊〉 maria regina ii. obit . decemb. 28.94 aetatis suae . 32 : i haue fought a good fight i haue finished my course i haue kept the faith hence forth there is laid vp for me a crown of righteousness . f. h. van . hove . sculp : the whole duty of mourning , and the great concern of preparing our selves for death , practically considered . written some years since by the author of the whole duty of man. and now published upon the sad occasion of the death of our most gracious sovereign lady mary the ii. queen of england , &c. of blessed memory . necessary to be given at all funerals . licensed , january 16th . 1694 / 5. printed for i. back , at the black-boy on the middle of london-bridge . the preface to all mourners , upon the sad and mournful occasion of the much-to-be-lamented death of our most gracious queen . this tract , whereof death is the subject , has been concealed some years ; and upon this sad and mournful occasion of the death 〈◊〉 our gracious queen , which loudly calls the nation to weeping and mourning ; it appears now in the habit of a true mourner . upon so irreparable a loss as the kingdom has sustain'd ; death is the properest theme which befits the season ; for when mournful countenances , heavy hearts , and watry eyes appears every where , this whole duty of mourning , in the closet may prove a good companion . every day , you see , nay , every hour , says seneca , shews us what a nothing we are , and by some fresh argument or other puts us in mind of our forgot mortality : but so doleful and mournful a scene england did not expect would have appear'd ; especially at such a season , when our eulogies and praises should have ascended to heaven , from whence flowed the redemption of the world ; even by the great mystery of our saviours incarnation ; but this high festival is now by the decree of providence turn'd into mourning , and our song into lamentation . the wise man tells us , eccles. 7.2 . that when the living are in the house of mourning , they will lay it to heart ; and if we ought to lay to heart the death of any ; much more of righteous persons ; how ought we then to bewail this sad and mournful calamity , wherein god has deprived us of one of our royal defenders ? o , then let us speedily wish with the prophet , that our heads were water , and our eyes fountains of tears , that we might weep , day and night , for the loss of so vertuous a princess , and so gracious a soveraign queen . to give a direct copy of so blessed an original , my pen can never arrive to that dexterity , but am conscious to my self it must be very defective ; and the only apology i can make in this time of dolour , and anxity is ; that broken language is the best rhetorick upon a mournful occasion ; but the veneration of those matchless excellencies which appeared in our royal soveraign animates my pen to joyn with all condolers in the contemplation of those excellent vertues , that adorned so illustrious a princess , it was heavens decree , to take from us the light of our eyes , and the breath of our nostrils , a gracious , and most excellent princess ; one , under the shadow of whose wings we sat with great delight , and enjoyed a more then an ordinary portion of happiness and prosperity ; for the radient beams of her royal bounty and charity extended so far , that to preserve a sinking kingdom , she ascended the throne ; not out of any ambition she had to grasp a crown , but out of a tender compassion to save a distressed nation . she was truly magnanimous , by nature , birth , and education , and adorned with all the ornaments befitting so excellent and matchless a princess ; in her power and dignity , she was soveraign queen over a mighty and renowned people : and invested with the highest authority , that a crown could render her ; thus being inthroniz'd , she was the glory of her sex , and an ornament to the diadem which she wore . her mind was noble , large , and capacious , and not inferiour to her power and dignity ; her apprehension was quick and lively , and her iudgment was peircing and solid : religion , and piety , shined with that lusture in all her divine conversation , and the whole series of her life , that indeed she was a pillar of christianity ; for the influences of her princely piety was of that impression and extent , as might well lay claim to those second causes the almighty ordains to his governing administration here below . she not only understood her religion well , but loved it , and with great sincerity practised it ; for she always with a stedfast , regular , and unaffected devotion , approached with that awful sanctity to the altars of god , that she seemed to instruct when she prayed , and convert when she kneeled ; so that at so high a degree of piety , the greatest atheist , must needs be convinced and believe a deity , and the loosest libertine , could not but be reformed ; for his admiration must needs create a devotion upon a prospect of her sacred example . her delight was in the law of the lord , and in that law did she meditate both day and night ; for in the midst of all the most important affairs of state , she forgot not her creator ; for so zealous was she for her sacred devotions , that she would rather spare time from her sleep , than from her prayers . she always had a great zeal for the good of the church , and she was the very joy and delight of the hearts of the clergy ; for she encouraged their studies , and continually supported them under all the reproaches of malicious and wicked persons ; even such , was her royal goodness to the pastoral authority . the best practical books she often made her study in her royal retirement , and at other times caused them to be read , as part of her entertainmen , when she was pleas'd to sit at work with her maids of honour ; and this she did as a prudent design whereby to furnish their thoughts with profitable knowledge , and heavenly meditation : for her heart was wholly fixed upon god and goodness . every month , she constantly communicated in her royal chappel ; and always prepared her self with such a strictness and devotional frame of soul , that she received the blessed sacrament in a most humble and awful manner , as being deeply affected with a due sense of the divine majesty . her temper was naturally sweet , her disposition was free and generous ; her carriage gracious ; and her intentions most sincere : her conversation was lovely , and she was endued with a large mixture of christian charity and compassion : all eyes that beheld her at a distance , might discern mildness , and goodness , in her majestick countenance ; which all her attendants found its real effects . she delighted to do good ; and had a singular dexterity in the doing of it : for she prudently knew what was proper to be done , both as to the manner and season : and she seldom vouchsafed a royal favour to any , but her princely way of doing it trebled the obligation ; and very easie was she in dispatch of what ever affairs came before her : her divine soul indeed was truly noble , and fitted to her soveraign place , and royal character ; and she had a serene capacity as far beyond any of her subjects , as she was in power and dignity above 'em : and had the almighty been graciously pleas'd to have continued her life , we had , had great hopes , and expectations of more then ordinary blessings under her government . to set forth all her princely virtues and sublime perfections , is too difficult for a mortal's pen to delineate , or a mournful subjects tongue to express ; neither can any expect so many angelical vertues can be writ in so narrow a compass , her whole life indeed corresponded with heaven , and she was a burning and a shining light amongst all her subjects . but now the mourning scene begins to appear ; for on thursday december the 20th . her majesty felt her self indispos'd , but did not think it required the attendance of her physicians ; but the day following her illness increasing , the worthy dr. millington , and dr. ratcliff were called ; and upōn the growing danger ; dr. brown , dr. cox , dr. gibbons , dr. robinson , and dr. cole , with other learned gentlemen were added to the consult of physicians : and on saturday the symptoms of the small-pox appear'd , that eternal foe to beauty and a distemper which has prov'd too too fatal to the royal family . her spiritual physicians who always paid their religious attendance , were the most reverend dr. tennison arch-bishop of canterbury ; the right reverend , dr. stillingfleet , bishop of worcester , dr. patrick bishop of ely , dr. burnet bishop of salisbury , and dr. kidder bishop of bath and vvells . these stars of the church , whose influence ever shined bright in the sweet society of her whole life ; are now o'er-cast with sorrow , and become her mournful assistants to conduct her out of it , and though it is not hard to imagine what a more melancholly , though spiritual office they were to perform in this last dutious service to their most gracious royal soveraign , their best of friends and patronesses : yet as grieved and sorrowful as they were at the too visible face of that king of terrors , death , that was so ready to snatch away that sacred life ; however they could not but be extraordinarily comforted to find her so well and so readily prepared to receive him . the worthy arch-bishop , who constantly attended her , even to the last moment of her life , was one day ask'd by her majesty , what her physicians opinion of her was ? to which his grace sorrowfully , but sincerely reply'd to this effect , that they despaired of her recovery : her majesty wholly unconcerned , but with her natural sweetness of temper , was cheerefully pleased to answer in these words , god be praised , i am provided . that constant even temper , of tranquility and sweet composure of mind , accompanied her through her whole sickness ; ( her preparation for eternity being not the work of her death-bed ) that she always expressed a perfect resignation to the divine will and pleasure of heaven ; and seemed to have nothing in this world , but what she could freely part from but her dear lord , to whom amongst many other kind affectionate , and tender expressions , she was pleased to breath forth this hearty and most passionate wish , in these words . that his subjects might all love him as she had done . during her whole time of sickness , his majesty was that pious and constant mourner over her , and such was his extraordinary tender affection , and fondness , that no persuasions nor intreaties could draw him a moment from her , neither could any solicitations prevail with him to absent the room , but compassionately lay in a camp-bed all the time by her . the day before her departure she joyned in communion with the reverend bishops , and took the blessed sacrament , as a viaticum for eternity : and all her religious deportment through her whole sickness was so angelical , that her reverend , and pious heavenly guides found opportunity to learn more than instruct ; insomuch that the lord archbishop of canterbury was heard to express , that when it pleased god to call him , he pray'd that he might be found so well prepared to dye . during her whole time of indisposition , no studious endeavours were wanting , if possible to save so precious a life ; but as human art and vigilant diligence cannot exclude the will and pleasure of heaven , so both the physicians indefatigable industry , and the nations importuning prayers were wholly successless : for on friday the 28th . of december , 1694. about one in the morning her attending divines resign'd their royal charge to her ministring angels ; at which time without the least pang of death , in a soft and sweet slumber she breathed out her soul into the arms of the almighty . i dare not presume to draw the royal face of grief , or attempt to describe the sacred sorrows of our afflicted king at this mournful juncture , but this i may humbly crave priviledge to express , that as to his royal character , he is so good a prince as no age can parrallel ; one who for his subjects safety has expos'd his royal person in a field of blood , against a tyrannical and insulting foe ; when balls of iron thundred from the roaring cannons mouth in fire and smoke then could he look grim death in the face in the fiercest battles , and with an undaunted courage ne'er have shook at the approach of that pale pince of terrors ; but when the icy hands of death had struck the fatal blow ; he could not resist that melting and tender affection , when he felt all the agonies of death in the dying looks of his beloved consort : for though she left the world without the least expiring pangs by dying even in smiles ; our sorrowful king a mournful spectator , stood by in little less than convulsions to behold her . and now what good subjects can forbear opening the sluces of their eyes , and let fall flouds of tears upon so mournful an occasion ; but to sum up our much to be lamented loss , i shall refer the reader to the pen of the reverend dr. wake one of eminent authority , if a queen so vertuous , that her very example was enough to convert a libertine , and to reform an age : so courteous and so affable , as to be the wonder and the delight of all that knew her : so great a lover of her country , and the interests of it , as to be willing to hazard what , next her conscience , she the most valued ; her good name , and good opinion in the world , for the preservation of them : so firm and constant in her mind , as not to have ever known , no not in death it self , what it was to fear : so happy in business , as to astonish rather than satisfie , those who were the best versed in it . i say that to have been deprived of such a queen as this , and that at such an age , when our expectations were at the highest from her , be a loss above the power of words to express , then such is our loss : the greatness of which we are so far from being able sufficiently to declare , that we cannot yet make an estimate of it . and as our sorrows cannot but be justly expressed , in the loss of so excellent and so vertuous a queen ; yet , let us offer up our praises unto god , from whom every good and perfect gift cometh : that he has not left us comfortless ? that he has not cut down the principal cedar ? that he has not deprived us of our chiefest support , and royal defender ? but that we enjoy and have a good king to sit upon the throne , to sway the scepter , and to go in and out before us , to protect us from the force of france , and the danger of all europe ; and that our dear and dread soveraign may be for ever happy in us his loyal subjects , and we in so good and gracious a prince , let us implore the divine powers to protect , guide , and defend him , in spirit , soul , and body ; as for his enemies let them be cloathed with shame ; but upon himself let his crown for ever flourish ; and let all the people say , amen . and now , o all you sons and daughters of sorrow and affliction , that faithfully lov'd and honour'd our renowned princess , lament your loss ; but seem not to bewail her felicity : do not immoderately drown your eyes , because god has wiped away all tears from hers : and though in such a national concern of highest grief , natural duty shews us to be mortals , yet let us not forget to be christians ; and as our saviour said to the holy women , so may i with all awful reverence express , weep not for her , blest soul , but for your selves , that you are not so happy . and this sweet advice saint hierom gives us , let us not mourn , as for one lost ; but rather be thankful that we have had so good , and so gracious a pattern ; nay that we still have her , for all still live in christ , yea , though they die , and whomsoever he thus takes unto himself are still within his family . think , that you heard her royal tongue express the great farewel ; and in the most tenderest affection was pleas'd to say , farewel my dearest soveraign lord , farewel ; i hear heaven's call , and the mighty hour is come that we must part ; farewell , my royal family , and all my mournful subjects , now farewell : each in your own order all must prepare to follow me : follow her , then first in her pious example , fight the good fight keep the faith , finish your course as she did , and henceforth is laid up for you ( what she blest saint hath now received ) a crown of righteousness : which god the righteous judge hath prepared for all those that love and fear him . g. b. advertisement . for more particular concernment in devotion , read these books following . the whole duty of prayer , containing devotions for every day in the week , and for several occasions ordinary and extraordinary . by the author of the whole duty of man. necessary for all families . the fourth edition . price 1 s. the whole duty of divine meditation , in all its various parts and branches . by the author of the whole duty of man. price . 1 s. both printed for john back , at the black-boy on the middle of london-bridge . the whole duty of mourning , and the great concern of preparing our selves for death , practically considered . psalm lxxxix . ver . 68. what man is he that liveth , and shall not see death ? shall he deliver his soul from the hand of the grave ? the introduction . that needs no proof where all are examples to themselves : such is that easiest and hardest lesson , that all must die ; that death is the undoubted issue of sin : and that it is a separation of the soul from the body for a time : but because it stealeth on , as they that sleep in a ship-under sail , who arrive at their port , while they think not of going : so we go on with a restless pace , to the grave and silence ; and the unknown limit of our present life , consuming while we are not sensible of it ; and because it is terrible to flesh and bloud , our main care must be to inform our selves , first what preparation we are to make , that neither our life may prove uneasie , nor death terrible : secondly , how to fortifie our selves against the fear of death : and thirdly , how to comfort our selves with spiritual remedies against immoderate grief for the loss of relations and friends : these three branches shall be the heads of my discourse . i. first , we must prepare for death , for solomon tells ye , 11 eccles. 3. in the place where the tree falleth , there it shall be : and as death leaves us , so judgment shall find us : now as the passage to the promised rest , which was a type of heaven to the israel of god , appear'd terrible , deut. 1.19 . so likewise is our journey to the celestial canaan ; we are instantly ripe , though not ready for dying : are all subject to this pale prince , to whom we are visiting every moment : this day we now live , we divide with death ; and that which is gone , is irrecoverably lost . ii. the hour is uncertain to all men ; but they are certainly happy who are then provided : luke 12.37 . many are apt to watch against the coming of thieves , who can take nothing from them but only that which a little time must : then what a stupid negligence is it , not to watch and provide for death , which they know will certainly , and may quickly come , and take away body and soul , nay heaven it self to all eternity , from the securest sinner . thinkst thou of youth and strength ? alas ! how many that are young , and in the vigour of their age , have died before thee ? dost thou at the funerals of others , think with the proud pharisee , luke 18.11 . god i thank thee , that i am not as other men are ? seeing then that thou art exempted from the privilege of immortality of body , let not satan delude thee , but seriously prepare for that day , which may prove thy happiest . iii. consider , that god is the great creator of the world ; and the sovereign judge of all mankind : remember , he sits above , on his glorious throne , in whose hands are the keys of life and death : that whatever he pleases he brings to pass ; and none can resist his almighty power ; whatever he does is surely the best ; and none can accuse his all-knowing goodness . iv. next , if we consider our own sinfull state , we may well cry out and say , unhappy we , the children of dust and ashes ! why were we born to behold the sun ? why did our mothers conceive us , and bring us forth to a miserable world ; and unkindly rejoyce to hear us cry ? whether alas ! has the errors of their lives lead us , and in how deplorable a condition do's our birth engage us ! we enter this vain world with weeping eyes , but upon death's summons we go out with sighing hearts . v. all the few days we live are full of folly and vanity , and our choicest pleasures are mixt with bitterness : the time that 's past is vanish'd like a dream or shadow , and that which we expect to come , is not yet at all : the present time we enjoy , tarries but a moment ; and then takes wings and flys away , and never returns again : already we are dead to all the years we have liv'd , and vain 't is to expect to live them over again : but the longer we live here , the shorter is our life ; and in the end we become a lump of clay , and a feast for worms . chap. i. several notions of death ; what it is , its author , name , and nature . first , if we would know what death is , the philosopher tells you , to die , is to be no more vnhappy : and if we consider death according to the right notion , it is but a departed breath from dead clay , enlivened at first by breath cast upon it : now job tells you , death is a moth , and as the moth breeds out of the garment , so death do's out of the body . the heathens were of opinion , that death was an eternal sleep , the fear of the rich , and the desire of the poor : but pious st. augustine often breathed forth this heavenly wish , saying , o that i could see death , not as it was , but as thou , o lord , hast now made it . death is the supremest monarch in the world , as he hath the dominion over sin ; and he is the antientest king , whose reign began from adam ; yet st. paul tells ye , 1 cor. 15.26 . at last this king shall be vanquished ; the last enemy that shall be destroyed , is death ; and christ who is the resurrection and the life , pronounces this sentence , o death , i will be thy death . ii. whoever was the author and father of death , sin was the mother ; for the apostle tells ye , 1 james 15. that sin when it is finished bringeth forth death ; and eve the mother of all living , was delivered in child-bed of death . now adam falling , sin follows him , and man being tempted , death assaults him ; and by sin death enters : every parent is an adam to his child , infusing corruption in his generation . since then death by sin crept in at the window , or rather at the ear , which is prone to listen to evil counsel , let us cast it out by the sense of faith , in hearkning to god's word , which will make us wise unto salvation . iii. as for the name of death , it is called a sleep , so st. john terms it , chap. 11.11 . our friend lazarus sleepeth : and of st. stephen it is recorded in holy writ , after he had done praying for his persecutors , when he had said this , he fell asleep . 7. acts 60. it is likewise said of the patriarchs and kings of judah , that they slept with their fathers , and job expresseth , that man lieth down , and riseth not , he shall not be awaked out of sleep , till the heavens shall be no more . likewise saint paul mentions in his mystery , we shall not all sleep , but we shall all be changed 1 cor. 15.51 . the night is the emblem of sleep and mortality : now sleep is but the shadow of death , and where the shadow is , the substance cannot be far off : lastly , the grave it self is but a withdrawing room to retire in for a time ; it is going to bed to take rest , which is sweeter than sleep , and when it is time to awake and rise , we shall , as the royal psalmist says , be satisfied . iv. next , as to the nature of death , few , or none know it , though all must sensibly feel it : there is nothing after death , and therefore death is nothing ; it is without essence , or substance , but a privation which kills he creature ; therefore curiously to ●quest the efficiency of it , were but to employ the eye to behold darkness : salomon in his book of wisdom , chap. 1.13 . mentions that god made not death ; but created all things that were good : this caused good st. augustine to breathe forth this supplication , lord , thou hast not made death ; wherefore i beseech thee , suffer not that which thou hast not made to reign over that which thou hast made . now death came into the world , by man only ; whose soul was affected to know that which god never made , which was the evil of death , thinking it had been very good , by desiring to know the worst of evils : but so divine a thing is knowledge , that we see innocency it self was ambitious of it : from whence that proverb is derived , that evil is not known , but by good . v. pet no learned man knows so much , but ignorance may suffer him to commit evil : for none of a sound judgment and right understanding can be guilty of wickedness : and there is no fear of knowing too much good ; but there is much fear of practising too little : but since the almighty has revealed in his word , more than we can comprehend , and enough to work out our salvation , let us attain to sober knowledge , and not repine , but be content with our ignorance . indeed knowledge and power are the worldling's idol ; but let every man endeavour fully to know himself , and then pride and ambition will soon vanish . chap. ii. that death hath no respect of persons ; but we are continually dying whilst we live . although men cannot , or are unwilling to pay those worldly obligations they lye under ; yet they must pay this debt to nature ; and it is a favour afforded by nature , that what she hath made most vexatious , she hath made common , that the equality of fate might mitigate the cruelty of it ; and this question the psalmist asketh , what man is he that liveth , and shall not see death ? ii. our saviour told the jews , their fathers did eat manna in the wilderness , and are dead , 6 john 49. and the apostle tells ye , phil. 2.8 . that christ , being found in fashion as a man , he humbled himself , and became obedient unto death , even the death of the cross. so that we see it is as natural to die , as to be conceived and born ; yet it is improper for us to say men die naturally , for man dies not as a beast by an annihilation , but by a decree from heaven ; it is appointed for all men once to dye , heb. 9.27 . iii. sickness the messenger of death , respects not the best complexion ; the sores of lazarus will make as good dust as the paint and washes of jezabel : and like jonas his gourd , we come up in a night , and are gone in a moment ; we come naked into the world , and no sooner we are born , but the grave waits for us : but to continue in the body is not the request of those which desire heaven ; for the apostle he desired to be dissolved : and the psalmist crys out ▪ as the hart pants after the water-brooks , so longeth my soul after thee , o god , psal. 42.1 . death only shortens time , not life ; and the merit of death is the debt due to sin , both impos'd on mankind for sin. iv. now , if we cast never so bright a lustre in the world , yet alas ! our brittle bodies how quickly are they broken ; man ( says jeremiah ) fades like a leaf , and sin like a wind takes him away . let a man live never so long , yet at last death seizes him ; but to consider aright , death is instrumental in our passage to heaven , therefore how can any think their time ill spent in preparing for that , which will compleat their happiness . v. there is no circumstance of our lives , but has been imbittered by some sad occasion of a dying relation or friend : a happy meeting often ends in some sad misfortune , which conduces to an eternal parting : this king of terrors meets us every where , 〈◊〉 creeps in at our windows like a thief , and enters in at our doors with his grand commission ; he accepts of no bribe , but will draw his fable veil over all the splendour and glory of the universe . vi. death hath his several instruments to accomplish his ends ; sometimes we are taken away by violence and secret influence , by the aspect of a star , and the stink of a mist , or by the sending out of a cloud , and meeting of a vapour ; accidents has happened , by the fall of a chariot , a sinking house , or a high mettled horse to cast his rider ; others by the stumbling at a stone ▪ the scratch of a nail or fin , by a full meal , or an empty stomach , by watching at the wine , and drinking of it in full bowls and glasses , the healths of others , when in the mean time they destroy their own : some by too great study and watching at prayer , others is blasted by the sun , or planet-struck by the moon ; sometimes death's harbingers are heats or golds , watchfull nights , or slumbring days ; by water turn'd into ice , or thaw'd into the flouds of a river ; sometimes by a hair , or a ra●sin ; by violent motion , or sitting still ; by severity , or dissolution ; by god's mercy , or his anger ; by every thing in providence , and every thing in manner , nature , and chance . vii . like worldlings , we take indefatigable pains to heap up necessaries for our life , and in the greedy negotiation we purchase death ; then we are snatched away , and leave what we have so hardly ventured for , behind us : now all this is the law and constitution of nature , it is a punishment due to our sins , the unalterable event of providence , and the decree of heaven : the links and chains which confine us to this condition are strong as destiny , and immutable as the eternal laws of the almighty . chap. iii. the certainty of death practically considered . o vain and miserable world ! how infallibly true is it that all must die : and yet , alas ! this is not all , but many complaints remain , which does attend and perplex us : for here we begin our race in frail and contemptible weakness , and the whole course of our lives is a hazardous progress of dangers . if we escape the mischances of silly children ; we drive on the rash adventures of head-strong youth . if we out live those sudden storms and tempests ; we fall into more malicious and wicked calamities : our own negligent and superfluous cares deliberately pine and consume us , and the crosses and affairs of the world : wear and tire out our lives . ii. if fortunately , we should by a strange and miraculous success , o're come all these , and still bear up our healthful and prosperous head : we are sure , at last old age will creep and find us out ; and check our nerves by bowing our strength down to the grave . the grave of silence , from whence no claim , or priviledge exempts , nor any potent power controuls his command : kings and princes must lay down their crowns and scepters , and queens must leave their diadems and royal apparel ; the rich must leave their wealth behind them , and the great ones of the world must be crumbled into dust : the beautifullest face must be converted into rottenness ; and the pampoured and well fed body must become the food of wormes ; the buisie and most activest man must find a time to dye ; though his great affairs and full employment , can spare none to provide for it . even the learned , the eloquent , the wise , and most vertuous must submit to fate ; and the heirs of life it self be the prisoners of death . iii. now , this when we see , we weep , and are afraid ; since we all must drink of the same cold cup , all heads must descend to the same dark grave ; and none can imagin how soon they may be called . to day we are jocund in health among our friends , and earnest about our affairs ; and to morrow arrested by the hand of that unwelcome serjant , death . frail flesh and blood , may naturally and faintly struggle for a time ; but at last must yield , and be buried in the earth from whence we were taken . iv. at last we must take our leave of our nearest relations , and dearest friends ; and bid for ever a long farewell to all the world ; then perhaps our acquaintance may talk of us a while , sometimes as we deserve , and often as they please ; perhaps , our bodies once laid out of sight ; we are no more remembred , than if we had never been born : only our good works follow us to our graves , and faithfully accompany us beyond our funerals . but 't is not for us , o lord , to chuse our own connditions ; but to manage well what thou appointest . chap. iv. several motives to remember death practically considered . god having made man of the dust of the earth . gen. 2.7 . and thereupon after his fall shewing him his readiness to return to dust . gen. 3.19 . ecclus. 12.7 , doth yet further call us to consider our frailty ; ordaining that this house of clay is to be supported by a puff of ayr continually breathed in and out , and that this being stopt the building must of necessity fall ; from whence we see , our life hangs as it were , loose before us , going in and out every moment : therefore it is called the breath of life , gen. 2.7 . and. 7.15.22 . this ought to put us in mind of mortallity , by thinking on the breath of our nostrils so easily departing : this is plainly demonstrated by the prophets . isa. 2.22 . psal. 146.4 . and 104.29 . ii. another instrument of human frailty , is the pulse , which ariseth from the heart , and the arteries or beating veins ; and this by a double motion of contraction and dilatation , whereby they are drawn in and out , both for the expeling of noxious fumes through the insensible pores of the flesh , and for drawing of , air , to refresh the heart and vital spirits : from the variety of the pulse are taken many signs of health and sickness , life and death : it is the character of our strength or weakness , and from hence is described the fainting and decayed state of man , from the panting of the heart , and restlesness of the arteries and beating veins . iii. another sustainer of our life is our daily food , meat and drink , whereby the spirit is revived . 1 sam. 30.12 . and without it we fall down into the grave . now if our appointed food for a meal or more , be wanting , then instantly the body faints , and the flesh fails , isa. 44.12 . then death creeps on by degrees , and men begin to dye sensibly : there is a sense both of painful hunger in the stomach , and of universal faintness and languishing through the body : for hunger is a worm gnawing the intrails , calling for meat , or threatning death . jer. 11.22 . lam. 4.9 . men being hungry and thirsty their soul fainteth in them . psal. 107.5 . and by this infirm condition whereunto god hath subjected our nature , he calls us to think on death . iv. our table , as oft as we come to it , is the memorial of our mortality ; and our food before it enters the body for nourishment , is diversly prepared , as corn , and the like , are made to grow by the dung of beasts . luke . 13.8 . and from hence is the strength of our corruptible life : so that we may say with holy job , to corruption thou art my father . chap. 17.14 . but this not all , but we feed upon death it self , and that by the allowance of the almighty . gen. 9.3 . in taking away the lives of other creatures to maintain our own ; this is seriously to be thought upon as a wonderful work of god : that our lives are preserved by the death of the creatures , our living bodies are sustained by their dead carcasses : in their blood swims our life ; and from their pangs of death , spring the pleasures of our life , our feasts and daily food . now if those that in part were maintained by sin-offerings were said to eat sin ; hos. 4.8 . then those that in part were maintain'd by the death of creatures , may be said in the like phrase to eat death . so often therefore as we eat the flesh of the dead creature , and make our bodies to become their graves ; so often are we called to remember our own death , and our own grave in the body of the earth . v. another help to preserve our frail bodies is our apparel , which god hath given us to cover and defend them from cold to preserve health : and herein we have a double or treble memorial of death ; considering that our apparel was given us , when by our sin we came first into the world to the state of death . gen. 2.25 . and when god first gave us our garments he took 'em out of deaths wardrobe , they being made with the death of the creatures from whence they were taken : god made coats of skin for adam , and his wife , and his posterity , gen. 3.21 . heb. 11.35 . our garments therefore being badges of mortality , and cognizances of death , so oft as we look upon them , we are called of god to remember death ; and so oft as we cloath our selves with them , to be mindful that we put on the livery of death . vi. as food and raiment are means to preserve life , so labour of man in his vocation is a means to get both food and rayment , and therefore an help of helps to maintain life ; and yet in and by this labour also , we are called to remember our latter end , and to think of death : for upon labour attends weariness and faintness , even a failing and decay of life : painful labour sometimes maketh men weary of their lives and to think of death , and wish for it as for hid treasure ; ex. 1.14 . job 3.17.22 . considering that in death men rest from their labours . rev. 14.13 . vii . and above all , consider the labour , vigilancy , and care , that is found in the highest callings , how many thorns is there platted in every crown : likewise in the magistracy , what troubles is there in distributing justice , and in the painful work of the ministry , who watch over souls ; all these have through their indefatigable weariness in affairs of church and state , have thought it as the best expedient , to think of death ; nay , even to wish for it , and consequently to prepare for it . numb . 11.15 . 1 kings , 19.4 . viii . and not only by the weariness thereof , but by the divers kinds of labour in several vocations , god takes occasion to shew the vanity and shortness of life present , and summons them by their callings , and by the quality of their works to think of death : for the weaver , by finishing every web , god teacheth him how his days are cut off , and the web of his life finished , isa. 38.12 . yea , before the web is finished , by the running of the shuttle at every stroke , and every thred added to the web , the lord admonisheth how swiftly the days of his life run away , job 7.6 . then the shepherd in the field , by the removal of his tent or fold , he is taught to think of the removal of his life . ix . the travel that men have by land , is appointed of the almighty to put us in mind , that our days are swifter than a post , job 9.25 . that we ride post , as on dromedaries that run by the way , in all hast to their journeys end . and the voyages that men have by sea in the most swiftest sailing ships , is mention'd by the almighty , to represent the swiftness of our time , that carries us night and day , sleeping or waking to the haven of death ; job 9.26 . and according to this wisdom of god , and his example , should men make right use of their respective callings , employments , and affairs of the world , to see before their eyes continually , their lawes end. x. as labour and toil in the day , so sleep and rest in the night-season , is also a necessary help to preserve this mortal life ; and this sleep is a lively image of death : for in sleep men lye down as dead men , without sense or motion , ceasing from their works , and taking no notice of the things that are done by others ; and therefore the holy scriptures describeth death by the name of sleep , or lying down to sleep , job 14.12 . psal. 76.5 . matth. 27.52 . john 11.11 . 1 cor. 11.30 . 1 thes. 4.13 . now when sleep assails us , and like a giant throws us down , we ought to think of death ; and by sight of our bed to remember our grave , to look upon it as a tomb or sepulchre , and every night before we go into it , to labour for reconciliation with god , that so we may lie down and sleep safely . ix . whenever sleep seizes upon us , let us seriously meditate , and think how securely , and sweetly do they sleep , that take care to go to bed with a just and quiet conscience ? who after a toilsome day of faithfull diligence and industry , in a course of prudent , just , and pious living , lay down their carefull and wearied heads in peace and tranquillity , and safely rest securely in the bosom of the almighties providence : if they awake at midnight , their conscience void of offence , comforts them in the dark , and with christian courage , bids them not tremble or be afraid at the shadow of death ; no , nor even at the grim majesty of death it self ; but confidently , and with good assurance , look up with the eye of faith , and long for the dawn of that eternal day : this indeed should be our chiefest care , to note , and censure , and correct our selves : to strive for mastery over our passions ; and to dismiss from our thoughts , what no ways concern us . chap. v. of sin , the means of death , of sickness , youth , and old age. ovr sins the works of the flesh , in scripture , are called dead works , heb. 6.1 . and 9.14 . and the workers of them are called dead men , mat. 8.22 . luke 15.32 . john 5.25 . eph. 2.1.5 . and therefore upon every occasion of sin committed , we are taught to remember death . whatsoever thing hath death annex'd and threatn'd as the reward and fruit belonging to it , the same thing is a just and necessary memorial of death : now all our sins have this reward denounced , rom. 6.23 . and 7.5 . and therefore in all sins death is set before us : as god also speaks expresly in his warnings against sin , deut. 30.15.19 . as in sight of death , we are to remember sin the cause of it , so in the sight of sin we are to remember death , the effects of it . ii. neither are these sins thus to be considered by us , only in respect of their future reward ; but god , by a further judgment in sending a present terrour and fear of death upon the present acts of sin , lev. 26.36 . heb. 2.15 . doth call men , yea , and force them to remember death : thus it is with all wicked doers , and with the just sometimes in part , through divers temptations , psal. 77.3.7 , 8. but with the faithful , there is another remembrance of death by occasion of sins , as comfortable to them , as the former is terrible to the wicked : for in fight of sins that perplex 'em , they call to mind what shall quite free 'em from those sins , which expedient is death ; thereupon they set mortality before their eyes , and are taught that lesson of the almighty , to long for their redemption , by desiring to remove out of the body , rom. 8.23 . 2. cor. 5.8 . iii. afflictions , sicknesses , and dangers wherein death is threatned unto men , are likewise means of death , and by them also we are called of god to remember our latter end. sometimes it pleaseth the great being for the warning of secure men , to bring them to the gates of death before they enter : psal. 9.13 . and though he bring them back again , yet is this done by the almighty for a memorial of death : god brings men into such extremities , that nothing but death is to be expected , they receive the sentence of death in themselves , and despair of life , 1 cor. 8.9 . and are free among the dead , in their own and others judgment , psal. 88.4 , 5. and thus many times they are in deaths often , 2 cor. 11.23 . and such things god worketh oftentimes , that men might renounce the world , and set their heart , and their house in order , as a preparation for their departure , job 33.22 , 29. iv. let us praise then the goodness of the almighty , who ordains all things for the best to his servants : whose unlimited providence governs us all our life , and takes so peculiar a care of our death : he wisely casts us down on our beds of sickness , and mercifully draws the curtain 'twixt the transitory world and us , shutting out all its vain and pernicious designs , and contracting all our affairs and business to a little room or chamber ; there in that close and quiet solitude , he speaks to our sorrowful hearts , and methodically sets before us , all our sinful life ; there he prudently discovers to us the frauds and fallacies of this world ; and kindly invites us now at last to prepare speedily for the other . thither he carefully sends his messengers of peace , to treat earnestly with our souls , and reconcile them to his heavenly kingdom : thither he sends even his only beloved son , to secure our strait passage , and to guide and conduct us to himself . v. o , how quite contrary will our serious thoughts be then , to what they were in our negligent and careless health ! how shall we justly and freely censure what we once much esteemed ; and be easily and readily convinc'd into wiser counsels ! when our unruly and stubborn senses shall be check'd with aches and pains ; and our rash and inconsiderate minds made sober and calm with fear . when the opportunity and occasions of sin shall be removed away , and every object about us , encline us to repentance . vi. let thy holy name , o lord , for ever be magnified ! whose mercy sanctifies even thy punishments and judgments into favours : thou bringest us low and weak to persuade us to be humble ; and prescribest us a sickness to heal out souls and cure our infirmities : thou commandest the unsatisfied grave to dispense with none , but indifferently seize on all alike : that all may not neglect to provide for that last and fatal hour , and none be utterly undone with foolish and mistaken hopes ; thou tell'st us sincerely and plainly , we all must dye ; but tenderly and kindly concealest the time and place , that every where we may readily stand on our guard , and every moment vigilantly expect thy coming . vii . in the age of man , where they first climb up and ascend to their height , and then presently decline and descend again , is propounded by the almighty . now the face of man is a dial of his transitory age , and the manifold changes thereof from time to time , as the shadow of declination in the dial , do shew his mortality : and the main differences in the physiognomies of men , may justly serve for a memorial of man's changeable estate , his beauty and the vigour of his countenance being daily altered , as the grace and lovely shape of the flower that perisheth , james 1.11 . this ought to affect us daily , that the different faces which we behold may put us in mind that the fashion of this world passeth away . viii . as the face , so the stature of man growing up as a plant , according to the divers measures and degrees of his growth appointed of god , psal. 144.12 . luke 1.80 . and 2.52 . is another testimony of his changeable estate , even from the child of a span long , unto those that have their full growth , lam. 2.20 . though some be of low stature , as zacheus , luke 19.3 . and some again higher by the head , as was saul , 1 sam. 10.23 , 24 yet even in these compared with themselves , the proportion of their growth is an evidence of their age to such as know them : and thus the wheel of man's age is visible in the variation of his his stature , which may put him in mind of his latter end. ix . besides the face and stature , the almighty hath set other marks upon the bodies of young and old , for a memento of their time passing away : god describes to youth , the time of love , ezek. 16.7 , 8. and to age the near approaching tokens of death , whereby they are warned of god to prepare for it : for through decay of strength , the arms and hands , the keepers of the house , begin to tremble , eccles. 12.3 . and the legs that are as pillars of the body , bow themselves ; and the help of a staff to rest on , is sought of the aged person , zach. 8.4 . and with that assistance , at every step he takes , he strikes upon the earth , and raps at the gate of the grave , untill it be opened unto him : this weakness is further signified by the ceasing of the grinders , eccles. 12.3 . both the upper and the nether millstone , which are called the life of man , deut. 24.6 . these teeth failing , life begins to fail , wherein the memorial of death is set before us . x. and as in the outward parts , so the like weakness and decay of strength is to be observ'd in the inward ; the silver cords of the sinews , which conveys the faculty of sense and motion from the head , in old age are loosed , eccles. 12.6 . that cable of the marrow in the back bone , which was wont so firmly to hold and stay the frail bark of our body , tossed with so many motions , and by those many conjugations of nerves which kept our body steddy , begins now to dissolve : the head , which is the golden bowl , wherein is emboxed the brain that ministers that faculty of sense and motion , through age is broken and become crazy : the many veins , which carry the nourishing blood from the liver unto each part of the body , become like unto broken vessels ; and the arteries , which by the reciprocal motions and pulses , do convey the vital spirits from the heart , even to all parts of the body , these through languishing age becomes slow and weak : and all these faint operations are so many memorials of death , and do plainly portend the approach of our latter end. xi . the old man's gray head is in scripture compared to the white blossoms of the almond tree , eccles. 12.5 . this tree making hast to flourish before many others in the spring , is therefore in vision used to signifie , that god will hasten his word to perform it , jer. 1.11 , 12. and consequently the sight of the gray head , either in our selves or others , serves as a divine vision to warn us of god's decree of hastning our latter end : yea , those are upbraided of god as contemners of this vision , who though their head be not all white do not observe the first sprinkling of the head , when as the gray hairs are here and there upon them , and they know it not , hos. 7.9 . and regard not this memorial of their mortality . xii . as to the decay of sense ; in old age , they that look out of the windows be darkned , eccles. 12.3 . the eyes fail ; gen. 27.1 . and 48.10 . 1 sam. 3.2 . and 4.15 . and that dimness of sight is one of death's apparitors to summons men to their end ; by that restraint of sight , god calls men to make a new covenant with their eyes , to turn them out of the corners of the world , not to gaze longer after vanity , nor to walk after the lust of their eyes ; to live by faith and not by sight , 2 cor , 5.7 . not to look after things temporal which are seen , but after things eternal , which are not seen , 1 cor. 4.18 . and as the sense of seeing waxes dim , in old age , that of hearing likewise fails ; the daughters of musick are abased and brought low , eccles. 12.4 . men cannot then any more hear the voice of singing-men and singing-women , 2 sam. 19.35 . god that planted the ear , psal. 94.9 . when he makes this plant to wither again , calls them to remember their transplantation into another world , to wait for their changing , and to prepare for it . the tasting likewise decays ; for old barzillai cannot taste what he eats , or what he drinks , 2 sam. 19.35 . old isaac by his touch cannot distinguish betwixt the hands of his son , and the skin of a beast , gen. 27.16.21 , 22 , 23. the psalmist when old , is covered with cloaths , and feels no heat , 1 kings 1.1 . yea , the inward senses begin to fail also ; memory decays ; the understanding is diminished , and the aged sometimes in their decrepid age , return to their infancy , and not able to discern between good and evil , 2 sam. 19.35 . how inexcusable are they that live securely , and think not of death , when they have so many warnings given them . xiii . with decay of strength and sense , comes the decay of health : old age is many times a continual sickness , and when the days of man are multiplied , they are but labour and sorrow , even the strength of them , psal. 90.10 . then is the time , when the evil days approach , and the years of which man says , i have no pleasure in them , eccl. 12.1 . then is the light of sun , moon , and stars obscured ; and then the clouds return after the rain , one infirmity after another , v. 2. through decay of natural heat ariseth indigestion and crudity of stomach , and thereupon follow rheums and catarrhs ; and from thence proceeds aches , and manifold pains and diseases , whereby the almighty , as with an iron pen writeth our lesson , and engraveth this sentence deep in our flesh and bones , remember your latter end approaching , and prepare for death . chap. vi. several forerunners of death , which may warn men to prepare for it , practically considered . thus in every age before death approaches , we have manifold fore-warnings of his coming , and when death appears , god usually brings with it some joynt-warnings , to prepare us further for our speedy dissolution . and first , before death makes a seizure , there is commonly pain , like a harbinger , sent before , to warn the soul to entertain the almighty with a present and diligent renewing of their faith and repentance : for god could have taken men out of the world without pain or sickness ; by a sudden change , in the twinkling of an eye , 1 cor. 15.51 , 52. but the divine wisdom saw it not necessary . ii. when the lord appeared unto the patriarchs , prophets , and apostles , and vouchsaf'd unto them visions of his glory , he used commonly to send before , as a marshal , or usher , some great fear , gen. 15.12 . exod. 3.6 . so that they fell down as dead men , ezek. 1 , 28. and 2.1 , 2. rev. 1.17 . or stood trembling , dan. 10.8.11 . their hair stood an end , and all their bones did shake . job . 4.14 , 15. but since god in his divine wisdom has altered that method , and appears unto a sinner at his death in sweeter visions of heavenly comfort , and prepares them with all reverence for that hour . iii. god doth now as it were usher his way , by sending sicknesses and bitter diseases , that thereby we might be humbled for sin , and renounce this transitory life , by giving a more willing farewell unto it , and to long for our translation , and the joy which succeeds it : god shews , that then he expects a special act of humiliation , when near our end he visits us with such pains ; which creates a mourning in us for sins committed in the world , before we depart out of it : then are we summoned to stir up the grace of god within us , and to raise up our spirits with all love and reverence to meet the lord , that we may receive his blessing , and enter into his gates with joy , and into his courts with thanksgiving . iv. these pains prevailing at the approach of death , causeth men to lye down , and fall upon their beds , job 33.19 . acts 5.15 . and to let all the affairs of the world alone , with the works of their several callings : through infirmity of body god forceth them to stoop , and calleth them to remember their frailty , and their end ; as if he should command them to couch down before him , and require them to prostrate their souls at his footstool , in seeking his favour and mercy in his dear son , even as their bodies are prostrate by his hand of visitation . v. this very position of the body , represents unto us , how the grass withereth , and the flower falleth , and admonisheth our souls to worship and fall down , and kneel before the lord our maker , psal. 95.6 . and by faith to enforce our bodies also , leaning on our staff , to worship upon the head of our bed , heb. 11.21 . gen. 47.31 . and 48.2 . that he may straightway lift us up for ever ; as jacob bowed himself to the ground seven times , at the approach of his brother esau , gen. 33.3 . so the lord by sickness , bows us down , that we may come submissively into his presence , humbling our selves under his mighty hand , that he may exalt us in his due rime , 1 pet. 5.6 . vi. another warning to think of our latter end , is that distaste of meat , and want of appetite in sick persons ; when their life abhorreth bread , and their soul dainty meat , job 33.20 . when the staff of bread fails , and the stay of natural life is withdrawn , then god summons the sick persons to remember their end , to double their care for eternal life , to seek the hidden manna unknown , and unregarded of the world , rev. 2.17 . to feed upon that bread which cometh down from heaven , and giveth life unto the world , john 6.33 . by applying of his promises , and tasting the sweetness that is in them . vii . again when sleep departs through sickness , this is another distinct warning to move men to think of their end ; god holds their eyes waking , that they might meditate on their present frailty ; thereby are they called to commune with their heart , and that their spirit make diligent search concerning their estate and the means of their comfort , psal. 77.4 , 5 , 6. god withdraws sleep from their eyes , and rest from their temples , that they might remember the eternal rest from all their troubles , and might long after it , and prepare for it . viii . now , precedent pains , the sick bed , the loathing of meats , and the departure of sleep , these are occasions and furtherances of meditation , to remember our end : now on the other hand , there are as many hinderances of meditation and disturbances of the mind , which meet with men upon their beds of mortality , which to avoid that obstruction , the consideration of those inconveniencies should prove as motives to persuade us , not to deferr our making our peace with god , to the last moment of time ; that so we may profitably forecast before it is too late . ix . it happens sometimes in sickness , that as some want sleep , so others in contrary extremity are oppressed with continual slumbering and sleeping , which with an unresistable necessity invades them ; and this not only in lethargies , palsies , and other cold diseases , but likewise in many burning and pestilential fevers ; during which time they lie senseless , and cannot think on their present danger , nor of any thing which belongs to a due preparation for their end : this leaden sleep is a black cloud of death , a night-shade , and a particular darkness , of which in its measure is verified that more general saying of our saviour , john 9.4 . the night comes wherein no man can work : and therefore while there is light and liberty of mind , in the time of health , our end is to be remembred and provided for , before the hours of oppression doth seize upon our mind . x. sometimes in sickness , though sleep oppress not , there is a kind of raving distraction , caused by phrensie , melancholy , or other distemperatures , which doth overwhelm the mind , as nebuchadnezzar's once was , by the finger of the almighty , dan. 4. so that it is unfit to think of death , or to seek any comfort against the danger of it : and from hence therefore it doth likewise appear , how unwise they are that deferr the time of their repentance unto the time of death , when it is uncertain whether they shall be masters of their own wits , and natural understanding , not to speak of supernatural grace , which is far above the reach of man , and yet necessary to salvation . xi . sometimes the very vehemency and extremity of pain , doth trouble and disturb the mind , and disables it , that it cannot orderly and quietly dispose it self unto godly and comfortable meditations ; but being overcome with impatience , frets , and murmures , it s tossed to and fro , and becomes fruitless : therefore are these extremities of anguish compar'd to a cup of intoxicating wine , making men as it were overcome with grief , isa. 51.17.21 , 22. lam. 4.21 . and even frantick with woe and sorrow , that they know not what they doe , deut. 28.34 . jer. 25.16 . eccles. 7.7 . and what folly is it then for men to be unprepared through forgetfulness of their latter end , and to remain stupified in security all their life , till they are plunged in a gulf of misery ? perplexity and extremity of anguish may justly come as a snare upon them that abuse their present peace and quietness , by promising themselves liberty and power to dispatch all that is necessary for their salvation at the last moment . xii . and commonly when death approacheth , our adversary the devil , that goes about like a roaring lion , seeking to devour us at all opportunities , doth then especially rage , knowing that his time is short , rev. 12.12 . and withall seeks to take advantage of our present weakness , by insinuating himself into each of our former perplexities , and adding frightful dreams to our slumbers , strong fancies to our distraction , and aggravating our pains with great terrours , by that voice which is within us . xiii . experience may inform us what great temptations many have conflicted with upon their beds of mortality ; and therefore the consideration of this last great enterprize should alarm every one betimes to arm themselves against the last day of their lives ; to furnish themselves with a competency of grace , against the day of glory ; to seek truth and righteousness ; faith , and patience ; to heap up store of comfortable promises out of the word of god , and to lay it up in their hearts , to be kept in readiness ; whereby they may nourish up themselves in hope , and be vigilant in praying uncessantly ; that having finished this last combat and obtained the victory , they may then be translated from a state militant to a state triumphant for ever . chap. vii . of the separation of soul and body , with other memorials of mortality , practically considered . the divine providence has ordained that at the hour of death , the soul and body shall be separated ; and at this separation , the soul is conveyed away invisibly ; no man knoweth how nor whither : for no humane sense can discern the spirit of man ascending , eccles. 3.21 . for god in his unsearchable council , orders his secret will to be kept unrevealed from humane understanding . now this secret manner of translating the separated souls , by carrying some close prisoners to endless misery , and transporting others in invisible chariots unto eternal glory , serves to warn and admonish us to remember the evident monuments of our frailty : when secret things are hidden from us by the almighty , those which are revealed , are the more to be observ'd by us , deut. 29.29 . ii. the scriptures will inform us how some persons , men , or angels , have vanished out of the sight of those they had convers'd with ; and from thence we are to observe , that it is not requisite for us to know what they had heard and seen , or to pry narrowly into that which the divine wisdom has ordered to be kept from us , luke 24.31 , 32. acts 8.39 . judg. 6.21 , 22. moreover god hath appointed that they should not be suffered to live , which attempted to converse with the spirits of those which were departed from us , lev. 20.27 . 1 sam. 28.8 , 9. &c. but by all this , we are so much the more lead to observe the common visible memorials of mortality , shewed unto us in them that die before us . iii. furthermore , it is to be observ'd , that when the spirit is return'd away presently to god that gave it , yet the body remains and returns to the dust , from whence it was taken , eccles. 12.7 . if the almighty by death had taken away both soul and body , or if it had pleased him to take away all men , as enoch and elias were , heb. 11.5 . gen. 5.14 . 2 kings 2.11.17 . or to bury all men so as moses was , deut. 34.6 . namely , so as their bodies should be seen no more among men ; yet , even then , there were occasion enough to remember that wonderful great and final translation ; but now , seeing every man departing this life , leaves a part of himself on earth among his friends , yea , and that visible part , even the body , which was best known among men ; god by this frail part of man , that is left , gives us occasion to contemplate what is done with the immortal part ; and to keep in memory the death past , to prepare us for the death to come . as elias ascending to heaven let fall his mantle , for a remembrance unto elisha that took it up , 2 kings 2.13 . so we ascending , do let fall our flesh , that hath been the mantle of the soul , under which it was veiled , and covered in the days of our mortality : now by this pledge , the dead warns the living to part from the love of vanity , and to make ready for this change , when the soul departs more naked out of the world , than it came into it . v. besides , the body is left behind , as a pledge of our corruption , to imprint into our minds the horrour of death , through that putrefaction which soon invades it , when it is deprived of the souls presence : had the body remained only without life , and retained its former comeliness and beauty , and not been liable to putrefaction , how then would their dearest relations and friends have choicely kept them , and lovingly embrac'd them : but now , by the divine appointment , the body is sown in corruption . 1 cor. 15.42 . the royal body of david sees corruption , acts. 13.36 . the body of lazarus the friend of christ begins to stink the fourth day , john. 11.39 . the fair body of sarah , whose beauteous countenance charmed kings and princes , she being dead must needs be removed out of the sight of her most faithfull and loving husband , gen. 23.4 . vi. and in such a degree hath corruption prevailed , that some bodies hath been forced to be buried very deep in the earth , so noysome have they been , and soon putrefied ; but though they are not to be looked upon with the eye , yet they are the more to be thought upon , and our fading estate to be reflected on : by this serious reflection , job humbled himself , confessing that corruption was his father ; and to the worm thou art my mother and sister , job . 17.14 . and by this consideration might be humbled the proudest and most ambitious heart , when they seriously reflect how the wormes breed out of their own corruption , and surround their whole carcasse , isa. 14.11 . these are the laws and ordinances of death established by the almighty , whereby he call us the more effectually to think of our end , not to pamper the flesh , nor to take so much care for our bodies as we do for our souls ; according to this example of god , who shews more respect , and love to the soul by receiving of it into his glorious kingdom , whereas he suffers the body to lodge in the pit of corruption . 1 cor. 15.43 . vii . the sequestration of the body from the place where the soul is , and the corruption of it being separate , are mememorials wrought immediately by the hand god : now , besides these there is other after warnings of death , effected by the providence of god , by the affections and respects of men , that is paid to the honour of the dead , and comfort of the living : now for the honour of the dead , holy men of old have shewed great care to provide sepulchers , tombes , and monuments for them ; such was the cave of machpelah purchas'd by abraham , gen. 49.30.31 . the pillar on rachels grave that jacob set up , gen. 35.20 . that continued so many generations to samuel's time , 1 sam. 10.2 . the title on the sepulcher of the man of god , that prophesied of josias , 2 kings . 23.17 , 18. the sepulcher of david , that continued twice fourteen generations , from david to the apostles time , acte . 2.29 . having been preserved in the time of the babylonian captivity , even then when both city and temple were destroyed : these in scripture are called memorials , math. 23.29 . john. 11.38 . chap. 19.41 . by which the righteous are taught to remember their latter end . viii . the magnificent tombes , and the sumptuous sepulchers are but so many scaffolds , stages , and theaters of human frailty , and so many pulpits out of which our mortality is preached : and all the graves of the popularity are the coffers of death , the view whereof should instruct us to lay up our treasure in heaven : and thus though the touch of a grave defiled the body with a ceremonial pollution in the time of the law , numb . 19.16 . yet the sight of a grave may serve to cleanse the soul , by a spiritual consideration of our latter end , even as the sight of the leviathan being raised up , made men purify themselves , joh. 41.25 . ix . the grave being prepared for the dead corpse , then men proceed with their funeral pomp and exequies : the mourners go about the streets , and a great train of relations , friends , and acquaintance accompany the dead unto his grave , and follow him that is going to his long home : eccles. 2.5 . this going a procession to the grave , is a memorial to them of their own condition , that they in their course must die , and be carried forth in like manner : thus they are called of god to remember at such times : then have they special cause to remember , that iron chain of death and mortal necessity ; by which the dead person is said to draw all men after him , as there were innumerable before him , job . 21.23 . x. then are men called to climb up the mountain of contemplation , from the height thereof to look about them from one end of the world unto the other , to behold the two great gates thereof so often mentioned in scripture , that stand always wide open , night and day ; the one of entrance into the world , and the other of departure out of it . job . 1.21 . eccl. 7.5.14 , 15. 1 tim. 6.7 . there may they observe how many thousands come every hour naked , crying and crowding into the world at their birth , and as many thousands every hour of the day and night that depart groaning , and crowding out of this world at their death ; thence they see , how one generation goeth , and another comes successively , eccles. 1.4 . one draws on the one , and another drives on the other , and there is no rest in this race , but all run uncessantly from the oriental gate , to the western port , even from the womb to the grave . xi . and as it was ordained at the new temple , that he which entred at one gate , must not return through the same , but go out at another , ezek. 46.9 . so here is no return , but every one hasts forward , and never ceaseth till they have past the gates of the grave : and by this contemplation , when we see , and find our selves in the midst of the throng , carried on with others in the swift wing'd chariot of time , unto the sun-setting gate of the world ; we are hereby warned to use this fleeting world as though we used it not , and to think daily of that new eternal world out of which there is no gate of departure , when we are once entred into it ; and therefore also to make strait steps to our paths , and so run that we may obtain . xii . having been at the grave , and perform'd the last duty to the deceased , we then return from the dead to the living , to the friends of the dead , to mourn with them , to comfort them , and give them the cup of consolation ; rom. 12.15 . jer. 16.7.8 . gen. 37.35 . 1 chron. 7.22 . john. 11.19 . and in this action we have another call to remember our end : and while we administer consolation to others , we are to take an exhortation our selves : now , the house of mourning is the school of mortification ; and therefore it is better to enter into it , than into the house of feasting : for there is the end of all men , and the living will lay it to his heart , and so be made better in his heart , by the consideration of the dead , and by the sadness of the countenances waiting on that consideration ; eccles. 7.2 , 3 , 4. xiii . when the comforters of them that mourn , are departed to their respective habitations ; yet still the friends of the dead , even while they are on earth , so often as they miss their departed friends , and want the help and benefit , which they were wont to enjoy from them ; so often are they call'd to remember death , that caused such separations ; lum . 4 18.20 . and in this remembrance they are withal warned to be prepared ready for death , and not to be conformed unto this world , from whence their comforts are taken away : when the shepherd takes up the young lamb , the ewe follows him of her self , and needs no calling nor driving : when the great shepherd of the sheep takes away the souls of young and old , and of dearest friends from one another , it is to encourage them to run after the lord , and to long after his presence , in whom they shall find more then all this world can afford . xiv . so often as we think of an indulgent parent , or an intire friend , that would have rejoyced with us , and assisted us ; so often are we called to be stirred up in our desires to be with them ; and especially to run after such a shepherd , that hath laid down his life for his sheep , john. 10.11 . whom the ewe should follow more then her lamb ; and whom our soul should long after more then after our dearest friends : thus this missing of friends , and separation from them , both is to some , and ought to be unto all , an effectual means to separate their minds from the earth , to loosen their hearts from the love of this life , and to make them aspire after that perfect , and indissoluble communion , into which their friends are gone before . chap. viii . eternal life described , and practically considered . this consideration of the last period of our life ought most to affect us , which must end in eternal bliss , or everlasting woe : this being duly thought upon , may serve to make a deeper impression upon the soul , and be retained in the memory more than all the memorials that have been rehearsed : now would it not seem strange , if any person were to have executed upon him the next day a shameful and ignominious death , or to be exalted to a rich and honourable estate ; think you that this person could not keep in mind the judgment approaching , or the glad tidings of his worldly happiness , without the help of a remembrance : and more strange is it , that these great and main concerns of eternal salvation , or eternal misery , should not by their own value press the heart of man with their ponderosity , unto a continual remembrance of them , without other warnings ; when as we know not whether we shall have a days respite before they approach . ii. the last end of the righteous is eternal life , and this life consists especially with god and the saints : now , by fellowship with god , men come to see god , math. 5.8 . even to see him as he is , 1 john. 3.2 . to see his face , which no man can see , and live , ex. 33.20 . to see him , before whom the glorious seraphims , cover their faces with their wings , isa. 6.2 . to see the holy trinity , the blessed father , son , and holy ghost , cloathed , with the sacred robes of their several beauty , and majesty , shining distinctly , as the pure jaspar , the carnation sardine , and the green emerald : rev. 4.3 . then the son will manifest himself to those who are his , john. 14.21 . and they shall behold his glory : john. 17.24 . and and the father shall be seen in him : john. 14.9 , 10. and with them both , the seven spirits which are before the throne , even that one and the same spirit enlightning with his seven-fold graces and gifts that bright seven-fold lamp of his church . rev. 14. chap. 4.5 . 1 cor. 12.11 . iii. with this vision , shall the soul be satisfied when it awakes : psal. 17.15 . and this pleasure surpasses all that mortal eye can behold ; for even the heavenly angels , are but a shadow of that goodness and glory , which is in god the creator and author of all things : rom. 11.36 . all is but as a drop of a bucket , or as a small mote of dust , that turns not the ballance ; yea ; as nothing , and less then nothing before him : isa. 40.15.17 . the beauty of this world , and the excellencies of all earthly things , are such as eye hath seen , and the heart imagined ; but this glory and pleasant countenance of god is exceedingly above all that we can desire or think : eph. 3.20 . such as eye hath not seen , nor ear heard , nor ever entred into the heart of man , the things which god hath prepared for them that love him . 1 cor. 2.9 . iv. now , we ought not to forget this end , but imprint it in our minds ; for though we know not distinctly , what the things prepared are , yet we know they are great and glorious ; for so much is revealed unto us by gods spirit , and we have the mind of christ : 1 cor. 2.10.12.16 . and therefore , o thou great being , teach us to make a covenant with our eyes ; to turn them away from beholding of vanity ; and ever to look at this mark , and to feed our eyes with a sight of this glory , and even afarr off to behold it by contemplation , until we approach neerer unto it , and with the psalmist be satisfied therewith , psal. 17 . 1● . v. and in our fellowship with god , we are not only allowed to see him , but to enjoy him , and all that we see in him : by covenant he gives himself to be our god : gen. 17.7.8 . and is our portion and inheritance : psal. 16.5 . jer. 10.16 . lam. 3.24 . in this promise are contained all the riches of glory , and all the treasures of immortality : and in all the promises of the gospel , there is not more comfort , then that which is included in this word : for what gift is greater then god ? or what can be wanting to them that have the lord for their exceeding great reward : gen. 15.1 . vi. the comfort of this gift is unspeakable for the present in the midst of affliction ; but in the last period of our lives , then is the fulfilling of this , and the like promises : therefore is that end ever to be remembred and longed after : then especially shall it appear how his flock shall remain as lambs in the bosome of the lord their shepherd : isa. 40.11 . then will it be further revealed , how god dwelleth in them , and they in him : 1 john. 4.15 , 16. he that fills heaven and earth : jer. 23.24 . is himself a house wherein they shall dwell , and they a mansion wherein he shall make his abode : john. 14.23 . by this heavenly conjunction and cohabitation with god shall the elect be one , even as the father and the son are one ; christ in them and the father in him , that they may be perfect in one : john. 17 22. vii . this thrice blessed and most glorious union is that green bed of christ and his spouse , cant. 1.16 . an eternal paradise of delights and garden of spiritual comfort : by this communion god embraceth those who are his with both armes of his love , and putteth them in his bosom ; cant. 2.6 . chap , 8.3 . and in this divine embracement there is felt more happiness and heavenly joy , then all the love and fruits of love , or whatsoever went under the name of the tenderest and strongest affection in this world , could ever yield unto the heart of man : for if the first fruits of spiritual joy now at this pesent , in the midst of tribulation , be an hundred fold more than all the pleasure of houses and lands , fathers and mothers , wife and children , the most desirable things of this world ; mark. 10.29 , 30. then how can it be but more then an hundred thousand fold pleasure to enjoy the beauty and face of god in heaven ; to inherit the fulness of joy in his presence , and pleasures for evermore at his right hand . viii . if the infinite blessedness of the glorious persons in the holy trinity doth appear in their mutual union , so that they were an all sufficient and eternal delight unto themselves , in enjoying one another continually before the world was , and before men or angels were made : pro. 8.30 . then may we well think , how our vessels shall be filled and overflow with heavenly comfort : 1 john. 14. when we come to drink of that divine fountain , and enter into our masters joy , mat. 25.21.23 . and taste the sweetness of that communion ; this love of god is better then life it self : psal. 63.3 . and all our life and love of this world is to be hated in comparison of it : luke . 14.26 . ix . and as in soul , so in body shall we be made like unto christ : our vile bodies shall be changed , and fashioned like unto his glorious body , and this according to the working whereby he is able to subdue all things unto himself ; phil. 3.21 . that is , as effectually and comfortably as an almighty power is able to bring to pass : and therefore as in the transfiguration of christ , his face did shine as the sun ; mat. 17.2 . even so shall the righteous shine forth as the sun in the kingdom of their father : mat. 13.43 . as the raiment of christ through the brightness of his body , did shine as the transparen light ; and was exceding white as snow : mark. 9.3 . and withal white and glistring : luke . 9.29 . so the whole person of the righteous , made whiter then snow in their transfiguration , shall shine , glister , and sparkle , with a radient beauty and heavenly brightness , then the moon shall be confounded , and the sun ashamed , when the lord of hosts shall reign in mount zion , and in jerusalem , and before his ancients gloriously , isa. 24.23 . then he shall be glorified in his saints , and made marvellous in all them that believe : 2 thes. 1.10 . x. if the face of moses , while he was yet cloathed with corruption , when he had seen but the back-parts of the almighty , and that but for a moment in one vision , did yet shine so gloriously , that men fled away amazed from him and durst not behold the brightness of his countenance : exod. 34.30 . chap. 33.23 what then shall be the glory of the righteous when being cloathed with immortality , they shall see god face to face , and that in a perpetual vision for evermore . xi . from this transfiguration of the saints made so glorious by the sight of god and fellowship whith him , ariseth the glory of their fellowship one with another , which is also an unspeakable felicity of the second life ; to enjoy all the beauty and all the love , of all the glorified souls and bodies in heaven : as jonathan seeing the grace of god in david , was knit unto him , and loved him as his own soul : 1 sam. 18.1 . so here the saints beholding the glory of god revealed in each other , shall be link'd together in the nearest bonds of entire affection : they that first give themselves to god , do then give themselves to one another by the will of god : 2 cor. 8.5 . they are all one in christ jesus : gal. 3.28 . there is one body , and one spirit : eph. 4.4 . all are gathered together in one , under one head , whether things in heaven , or in earth , men and angels whether they be thrones , or principalities , or powers : eph. 1.10.22 . all things are the saints , whether it be pauls , or apollos , or cephas , or the world , or life , or death , or things present , or things to come , all are theirs . and they are christs , and christ is gods : 1 cor. 3.21 , 22 , 23. xii . hereupon the angels take the souls of men deceased into their bosomes , and convey them to heaven ; and then even the poorest of the faithful come into the bosomes of the chiefest among the saints ; even lazarus the beggar into abraham he patriarks bosome : luke . 16.22 , 33. and not lazarus only , but many from the east and west , shall come and sit down with abraham , isaac and jacob in the kingdom of heaven : mat. 8.11 . then especially shall those which one mourn'd for zion , be filled with comfort , and rejoyce for ever with jerusalem : they shall suck and be satisfied with the breasts of her consolation : there is no weeping , nor complaining ; rev. 21.4 . no curse , no angry word ; no countenance of dislike , or disdain ▪ no evil , nor no occasion of evil ; no appearance of evil , nor no suspicion of evil : no want of good in themselves , nor no envy of good in others ; but every mans joy doubled for anothers salvation , and glorified in anothers glory . chap. ix . the christians map of the world , wherein the vanity of it is shown in the shortness of mans life , and that this world is not a place of any long continuance : considered practically . the apostle tells ye : heb. 13.14 that here we have no continuing city , but we seek one to come : this will seem to look to be a hard verse to the rich , that they must not tarry here to enjoy their riches , though they have honestly and laboriously heaped it up ; but must with sorrow and grief be taken from it ; but because sorrow , i know , is a passion loves no prefacing , i will forthwith spread my mantle and divide these waters ; and then there will appear on one side , earths inhospitality , we have here no continuing city : at the other heavens all-sufficiency ; but we seek one to come : ii. the world appears here , as with a clinched fist , readier to give a blow then a benifit , a very withered jeroboham , whose hand is shortned that it cannot help , not help us to a continuing city , for here we have none ; but the other is the open hand of heaven , fuller of assistances and blessings than all rhetorick can delineat ; but in this verse is the christians map of the world , consisting likewise of that pair of globes caelestial , and teristrial : globes , not cosmographical , but theological ; one of them not so much discovering the rarities of the earth , and florishing cities of the world , as demonstrating the vanity and emptiness thereof , and that there is no continuing city in it : the other not so much teaching us the motion of the stars , and walking unto heaven with a staff , as how we may one day shine among those lights , and really inhabit that same glorious city , which is some happiness here , but to hope , for what we expect hereafter . iii. the first of these , methinks , the lower , or terrestrial globe , deals with us here , some what like satan with our saviour , mat. 4. setting us , as on a pinacle of the temple , and shews us all a fair prospect of the earth , yet with a lrue , not his false glass , not as a lure , but as a caution , not in the language of the tempter , telling us of kingdoms and the glory thereof , but in the apostles doctrine , 1 john. 2.17 . the world passeth away and the glory thereof ; passeth it must , and that one day in the total , pass to nothing , as now in the parts , to no continuing city ; by which defect and indigence of the world , we are the plaintiffs here condoling ; we the general race of adam , we mortals , because we sinners : the next is our wants , what we are scanted of , and that 's a place of residence , a continuing city , we have none , lastly , the scene of all these miseries , where we are thus streightned , and that 's here , in this same dirty prison earth . iv. but what ? have we no continuing city ? by your favour , holy apostle , did not the creator , so soon as he had built this great house the world , and furnisht it , bring in man his tennant there , and sole possessor ? can we complain of wants ? did not all creatures then wear mans livery , a name of servitude , and the very wheeles of time it self appointed to attend him unto immortality ? can they then whose is the whole earth want cities ? whose chariot is immortality ; whose lackquies time was ; can they want continuance ? and yet it is here , that we have no continuance . v. indeed this world was thus man's royal mannour once , and all creatures were tennants to him , and paradise was to have been his continuing city , and all this too , leased out to him , paying but the rent , obedience , for as many lives as he should have posterity : but the edge of his ambition cut off his entayl'd happiness , he would be paramount , chief landlord ; he , so breaking the conditions , forfeited his everlasting tenure that now he is but a tennant at will to an offended landlord , and scarce an equal sharer in the vivacity of his brother animals ; but this misery and mortality of man , is a condition not imprinted by the almighty , who , as he is himself immortal , had put a coal , a beam of immortality into us , which we might have blown into a flame , but blew it out by our first sin ; we beggered our selves by hearkning after false riches , and therefore now are driven to our wants , to these complaints , that here we have no continuance , vi. we infatuated our selves by listning after false knowledge : for that tree of knowledge bereft us of the tree of life , it taught us to know evil only : and left us doubly like the beasts that perish : psal. 49.12 . both for infatuation and corruption : like the beasts indeed for praecipitation unto death , but not for the protraction of their life ; most of 'em running man out of breath , if we may believe the naturalists , as especially in this particular , the crow nine times numbring out his age , the stagg fourtimes exceding hers , the raven again trebling his : the phaenix as long l●v'd as all of them . vii . these and others sport and chant away whole centuries of years , while man sits sighing over his poor handfull , psal. 39.5 . thou hast made my days but as a span long , nay rather a short span ; mine age is nothing unto thee , says david , there to god , that might say here unto the beasts , mine age is nothing unto these : and yet it would savour : but of learned heathenism , to chide at nature , and call her step-mother to man , and natural to others ; but the philosopher himself takes off that cavil , affirming one day of a life of reason , above an age of non-intelligence , beyond-all their longaevity of sense : but divinity turns this seeming discontent into a comfort , informing us that this life properly belongs to things of sense , all its chief blandishments , treasure , or pleasure , being but sensual , and no otherwise than imaginarily good ; much good may it do them , than with the length of this life , that are to enjoy no other , while nobler souls of reason and religion , trampling on this , hasten to a better life among their brother-angels , in their own country , heaven ; there to measure real felicities no more by time , but by eternity . viii . no longer then let this be a complaint , but condolation , that we have here no continuing city : thus having brought you acquainted with the plantiffs , as well as with your selves , consider now their wants , we have not a continuing city : now cities have their period and dissolution , both occasional and natural : some of them , like goodly troy , and better : jerusalem , those phoenix cities of the world , in successive ages , buried in fiery tombes , rak'd in their own ashes : others , too many of 'em , like old rome and carthage , sack'd and demolished by the bloody hand of war ; so that you see , the imperial cities of the four great monarchies , nay , those monarchies themselves , all as well as babylon , now sit in the dust : isa. 47. and 't was but flattery in livius the historian , who called rome , the eternal city , after so many downfalls , and scarce a feather now of that proud eagle left . ix . it was not also her a fiction in the poets describing of old saturn , their god of time , how he devoured his children , though of stone , i am sure the moral is real , and termes him a devourer ; for whatsoever time brings forth , time destroyes ; this i need say no more of , every languishing body , every nodding structure is a demonstration ; witness our own metropolitan city which was in 1666 laid in ashes , and had not pious care , and dilligent industry have raised this our phoenix and mother-city , we had wanted earthly habitations for our bodies , and ecclesiastical tabernacles for the good of our souls : and happy are they who build such tabernacles here , that they are not chid by that fame prophet haggai . 1.4 . is this a time for you to dwell in ceiled houses , and let my houses lie wast ? &c. x. yet alas ! how wanton now adays , is the worlds invention for superfluous building , temples are too old fashion'd , the zealous father st. bernard may still sigh : men build as though they should continue for ever , and glut as though to dye to morrow , which indeed they may rather fear , such a woe being denounced against them , as the prophet mentions : isa. 5.8 , 9 , 10. wo unto them that joyn house to house , that lay field to field , till there be no place , that they may be placed alone in the midst of the earth , &c. but to avert it , imitate that ecclesiastical centurion : luke 7.5 . whom the jews respected , for loving their nation , and building them a synagogue . and , if thou needs wilt build , let st. chrysostom be a little thy surveyour wouldst thou erect beauteous and splendid edifices ? i forbid thee not , saith he , yet found them not on earth , 't is but an heap of sand , but situate in those calm regions that are above the breath of danger , build in heaven : for here is no continuing city . xi . but cities are here put for the inhabitants , and our want of peaceful residence , shadowed under their discontinuance ; for if we reflect on the pilgrimage of abraham : gen. 12.1 . where he is called from his own countrey and his fathers house , to divide a life between variety of strange lands and dangers ; so that indeed we read of no other settled possession that he had but machpelah : gen. 23.17 . his only purchase a place of burial , thus it was with the father of the faithful , he had no continuing city . xii . nor was it any thing better with the children ; few and evil have been the daies of my pilgrimage , says old israel : gen. 47.9 . long and evil the daies of our pilgrimage , murmured the children of israel in the wilderness : exod. 14. that journey , was a true type of the saints way to heaven , who wandred up and down , says the apostle : heb. 11.37 . destitute and afflicted . militant is the churches name , she is an host upon continual marches and removes ; our habitations here , so often varied by occasions , either of some loss , disfavour , sickness , or of death , ( i need give no examples ) that , like the travelling common-wealth of israel , we have rather so many several stations , than appropriate mansions . chap. x. that man himself is frail , and is no continuing city , or has any duration here , practically considered , and emblematically discussed . to shew that man is no continuing city , is easily demonstrated , by these following qualifications , which a city ought to be furnish'd with : and first , 't is an emblem of strength , so says the wise man : prov. 10.15 , the rich mans wealth is his strong city : and the psalmist says , who will lead me into the strong city ? psal. 60.9 . this is the frequent epithite , through the holy book , strong and well fenced cities : indeed there 's the combination of most men and arms , the store-house of munition , 't is the heart of the body-publick , the seat of most spirit and vigour , deservedly may these be called strong holds , and good fortifications . ii. now what a city man hath in this sense , soon be your own judges : walk but about it , view well the towers thereof , ( if you can find any ) how weakly is he fenced about with these thin walls of clay ! walls , that every ague shakes , every dropsie drowns , every fever fires , every danger batters ; one fort indeed there is in it , the heart ; but that so feeble as 't is in a continual trembling ; a palpitation not more for breath than trouble , psal. 30.10 . watch-men too it hath , eyes placed in a tower , the head , but neither fore-seeing or preventing mischief ; at best exercises , either dimm or drowsie . iii. the soldiers of it , the hands oft treacherous , advantaging the enemy and by sins wounding his own bosome , while in all this extremity his carriages the feet are unable to convey him from surprisal , or keep him from being captive to the grave : so weak a city man is , that even worms can conquer it : pliny tells us , for a wonder , of a city undermin'd by conies ; but worms triumph o're this , and scarce e'er glory of the victory : what is it i wonder , philosophers call man a little world for ? is it because he hath such earthquakes in him , so many chollicks and palsies ? is it because he hath such thunderings , sudden noises in his head ? because such lightnings , inflammations in his veins ? he is a little world indeed , himself the earth , and his misery the sea : nay a great world of weaknesses , born the most helpless of all creatures , and lives the sport of every least distemper : how seasonable here for man is st. paul's acknowledgment : 2 cor. 1.29 . who is weak , and i am not weak . yet put , the case with david he be so strong and come to eighty years , yet it is no continuing city , but a doubled misery labour and sorrow : psal. 90.10 . and a city of no strength . iv. secondly , a city is a figure of vnity : psal. 122.3 . jerusalem is as a city , that is at unity with it selfe : in unity , a city like each building of it is an aggregation of many into one , the proper place of laws and government , which are the causes and maintainers of peace , vnity and concord : but alas ! we have no such city , no continuing vnity , but rather here , continual discord , witness too many vnquiet families , our clamorous streets , and the revenging hall : indeed , so deep root hath that envious mans seed taken in the ground of humane hearts , that the whole world almost , is become little better then a field of tares . v. in the church , what flouds , what seas can lend us tears enough to bewail this want of vnity in matters of religion ? how is the seamless coat of our blessed lord many times , rent and torn by atheists , libertines and factious novelists , which the bloody soldiers themselves spared , that it might prefigure his vnited church ? how was the spouse like her head and saviour crucified between two malefactors , schism and faction ! while i speak of love , i will not strait wish those cut off , which did trouble us , but as our charitable mother church , hath taught us , pray , lord forgive our enemies , persecutors , and slanderers and turn their hearts : for religion hath no such scandal as this want of union . vi. and for the common-wealth , how full has it been of jarrs and contentions ? the elements , fire and water , not at such strife as men , sure that prophet spake of those times , ephraim against manasseh , and manasseh against ephraim , and both against judah : isa. 9.21 . all , so captious of indignities , so apprehensive of all trespasses such going to law for trivials ; that which was antiently said of the friars of this realm , with a little variation may now be said of the lawyers , those liv'd of the ignorance , but these wax fat on the strife of the people : ah! what is become of that sin covering amity ? the badge of primitive christianity ! as eusebius told a bishop of his age , that askt him , how he should know the christians from the infidels , in those miscellaneous times , observe , says he , but how they love each other , how fast those brethren hold the bands of amity : and the same distinction gives the bishop of our souls : hereby shall men know ye are my disciples , if ye have love one to another : john. 13.35 . vii . but how are we degenerated into nabalism ? love is fled , and not so much as friendship left : very ethnicks and jews had both their golden pair of friends ; as david and jonathan whose souls were knit together ; theseus , and peruhous , who durst exchange their bosomes , and be the mutual currents of their flowing hearts : but hard it is amongst christians now to find unity , as the apostle says , i speak this to our shame ; now love sits on the lips , and can soon take her flight ; frothy courtship , judas's kisses , ehud's embracements are the friendships of this age ; or if any be more real , yet are they oft leavened with inconstancy , and like the leagues of war , hold but for their own hopes and ends ; very marygolds , that follow but the sun , and close against the clouded evening : now , for that heaven-born spirit that dares be faithful , in spite of all the shuffles the rude world puts on him ; that knows not upon any urgencies to violate devoted friendship , ( yet to keep word , is a qualification of a saint : psal. 15.4 . ) but such a one , were as great a rarity as salomon's female vertue : pro. 31.10 . viii . thirdly , a city is an emblem of safety ; of safety by consequence as before of strength , indeed our safety is by defence , that by strength , and both by such well-fenced cities , ( as instrumental means : ) in the 35. of numb . 6. you read of cities of refuge , cities where very delinquents might find safety : but we have none such here to secure us , even from undeserved dangers , no , of all the fortifications in the world , i would fain see that place , that could wall out a famine , or a pestilence , i 'm sure samaria was a well-fenced city , and yet both these entred it , and well nigh un-peopled it : 1 kings . 18. ix . nor need we go so far for sad examples : they have entred our own cities , and no fence here are judgment-proof , not argob's cities , let them be wall'd as high as heaven : deut. 3.5 . a shower of vengeance , hell out of heaven shall rain down on sodom , be it never so well immur'd : and indeed , who dares put confidence in city-walls , that hath ever heard or read of jericho : josh. 6.20 . an arm of flesh is but a bruised reed , no safety in either horses or chariots ; pharaoh found one of them , as david says , but a vain thing to save him : exod. 14.25 . where his chariots hurried the faster to destruction , for their wheels being off , and what safety in the multitude of an host , senacherib will tell you , whose confidence was as great as his army : 2 kings . 19.35 . x. but those who rely only upon their own strength , god is not in all their thoughts ; like that proud emperor , nero , that cut off the heads of all the gods in rome , and caused the image of his own to be fixed upon them , we sacrifice to our own sword and spear , when 't is the right hand of the lord , that bringeth mighty things to pass ; strength of arms , i confess are means and instruments of war , but unless from god , whence they are all ? and , without his assistance may soon again become a prey to tyrants , the sport and rattle of the wind and waves ; some may remember we have been driven to that of david : psal. 6.10 , 11. thou , o god , wentest not forth with our armies , till we came to his acknowledgments there , of vain is the help of man. god will have the glory of our welfare , and it is requisite he should , since he is the author of it , who else live here in a shop of angry meteors , violent elements each of which would soon destroy us , were not he our lord protector : how often therefore does david call him rock , and refuge , strength , and tower , castle and fortress : conclude we then with him , psal. 4. thou o lord , only makest us to dwell in safety . xi . lastly , a city is a hieroglyphick of rest , and therefore in the 21st . of josh. 't is said , god gave his people cities which they builded not , and rest round about them : nay , eternal rest it self borrows an expression from the name of city : 't is call'd the new jerusalem , the city of the living god : heb. 12.21 . but man is no citizen of this , as 't is a representative of rest , his life a giddy-wheel ; the orbs , the clouds , the winds , the rivers not so full of motion ; i speak now of the travells of his mind , that busie spirit hurried through thousands of the worlds distractions , which yet if best employed , is subject to be tired : even reading is a weariness , says the royal preacher : eccles. 12.12 . and there is no end of many books ; unless an end of their author . xii . but if this mill grind empty , have not the mind good things to work on , and how does it set it self on fire ! on fire of hell , by sinful and cupidinous revolutions ! what mischief leaves it un-imagin'd on the bed , unpractis'd up ! how full of all contemplative uncleanness ! even to the making up that sinful climax : gen. 6.5 . the heart of man : the thoughts of the heart , and imaginations of the thoughts , are all evil continually : no rest from sinning : and thence how restless , think you , is the guilty conscience , only in this particular , like god , that it never slumbers , nor sleeps ; the clamour of this inward voice , deadens the voice of ravens or of thunder ; not only audible to us waking , but interrupting of our best repose , job . 7.13 . when i say my bed shall comfort me , and my couch shall give me rest , then thou frightest me with dreams , and terrifiest me with visions . xiii . to be thus uneasie , is enough to make one with david , ones own metamorphosis , psal. 55.6 . o that i had the wings of a dove ! for then would i fly away , and be at rest : at rest from the distracting cares that follows this vain worlds affairs ! at rest from the impetuous solicits of the flesh ! at rest from the importunate temptations of the devil ! at rest from the refractory impieties of wicked company . all which , make every honest david sigh out here , wo is me , that i am constrained to dwell in mesech , and have my habitation among the tents of kedar , psal. 120.5 . thus is our life a tossed ark , tumultuous without , sick within ; and the poor soul , like noah's restless dove , can find no ground to fix on , till she return from whence she flew at first ; and then indeed she rests , rests from her labours , so says the spirit , rev. 14.13 . xiv . but here , we have no continuing city ; no city of rest : now , job summs up all the particulars , and produces the total , in his 14 chap. v. 1.2 . man that is born of a woman is of few days , and full of trouble ; he cometh forth like a flower , and is cut down : he fleeth also as a shadow , and continueth not , that is , hath no continuing city . and having thus demolish'd this earthly city , how can we now choose but with metellus sacking syracuse , lament the transient vanity thereof , and bewail our strong desires of so weak an object , as no continuing city . chap. xi . that there is nothing in this world , worthy of taking off our affections from heavenly things ; practically considered . there is a place , where the woman is cloathed with the sun , and the moon under her feet , rev. 12. where the church , and every member of it , is robed with glory , and far above the reach of any mutability : but as st. bernard says , this is in the city that 's above , it is not here : this place is the moon 's chief region , her very exchange as it were , to vent all her varieties , and nothing , save alteration , continues here : earth you see is the least of elements , and to the heavens , no more than is a single atome to the sun ; an infinite substance then , such as the soul is , must needs be straightned here : this little circle can never fill the hearts vast triangle ; no , nothing but the trinity . vain it is therefore to think of placing our affections here . ii. this again is the lowest and most dreggish element , the sink of all , and so the shop of dangers and diseases , and they both so destructive , that they obstruct our abiding here : 't is the valley of the world , earth , the valley of tears , tears indeed , where we enter life with cries , continuing with sighs , and going out with groans . this is our musick here ! here , where mirth is but apparant , grief is real : where we eat the bread of carefulness , and mingle our drink with weeping , and all our actions with sinning , this is our diet here ! here we only tast of joy , but glut in sorrow ; we walk in happiness , but journey in calamity , this is our travel here ! here where riches are but thorns , honours but pinnacles and pleasures , bees that leave more sting than honey : these are our treasures here ! so that the world you see , with all its pomp , makes but up a nebuchadnezzar's image , dan. 2. though the head be gold , the breast of silver , belly brass , and legs of iron , yet are the feet of clay : let one be honourable , another rich , a third beautiful , and a fourth never so vigorous , yet are the foundations of them all but clay , and a small stone from out the sling of death , does break and liken them to dust : and this is the end of all things . iii. now , methinks , by this time , we should be all of holy monica's mind , st. augustine's pious mother , who , as he tells us , having thus discours'd over the frailty of the world together , melted into this expression ; for my own part , says she , i am now delighted with nothing in this world , and what do i longer here , but practise jobs attendance ? so after all this colloquy of ours , anatomizing the vain world , what can we find here worthy our affections ? and not worthy our disdain ? then what do we here , here in our unsatisfied desires ? our eager prosecutions ? treasuring for the moth , and thief , like spiders , spending our bowels to catch flies , and as menot says of sharp hunters , who lose a horse of a price , in pursuit of an hare worth nothing ; here being neither a city of strength , unity , rest , nor safety : what do we then here , but ixion-like , grasping of a cloud for juno . iv. it was a question once debated in the court of alexander , what was the greatest thing in the world ? and having many about him of all sciences , a geographer answers him , the mount olympus , that hill indeed being so vast and high , as frequently is took for heaven it self : an astronomer , he answer'd 't was the sun , that world of light so many times bigger than the earth ; a parasite tells him his own victory ; but an honest moralist standing by , affirmed the greatest thing in the world was , to be an heart that could contemn the greatest : this philosopher answered as though he had heard christ himself preach on that 14. of luke . 33. whosoever he be of you , that forsaketh not all he hath , cannot be my disciple : a pair of imitable examples , and one of them a heathen , and shall christians come behind such , in contemning of the world , and the greatest things in it , then , let us even change names with them , but let our souls aspire with monica's , that glory of one sex and copy of the other , what do we here ? like david ; thirst for better waters , psal. 42. and yet as 't was with monica , one thing necessary : one thing there was , which made that female saint desire a little longer continuance here ; which was her sons conversion , and to see him baptiz'd a christian. v. so one thing must our soul desire of god , that we may live to see that christened , baptized in the tears of penitence ; and then away to our continuing city ; what do such eagles here , when as their carcass is in heaven ? indeed what do we so long , looking on this terrene globe , whose zones are all intemperate , ( freezing charity , or scorching envy , avaritious drought , or riotous profuseness , ) whose paralells are equal cares and fears : whose circumference is vanity , and centre is corruption : hark how the philosopher calls us off , behold now the beauteous frame of heaven , and desist at length to admire base earthly things , let the bodies figure be the soul's tutour , and an elevated eye , teach an vpright heart : the heart to seek that contiuing city , the eye to look for one to come . vi. and here the christian , and the heathen part , who have all this while gone along together in the we have no continuing city ; they likewise undauntedly apprehending their mortality , and such as dare to hasten it : desperate unthrifts of their blood : only to period their miseries ; yet some of them in general notions dreamt of the souls immortality : thus far shined the dimm light of nature , here were their herculean pillars ; but without any endeavour of good works tô seek , or with the eye of faith to look for one to come ; this is a regenerate man and a christians hope , the child of propagative faith. vii . that was a strange close of dying adrian , thou little wandring , merry spirit , who wert wont to cheer the body , what place shalt thou now inherit ! &c. alas ! heathens find but diminutive comfort at their death , treading those unknown paths with unprepared feet , going from one darkness to another ; oh ! how may we ever bless god , for our vocation , our double light of grace and knowledge , when the most learned of 'em go hence , with i know not whither i go : whereas the meanest christian with a job's faith exulteth , i know that my redeemer liveth ; and therefore go forth my cheerful soul , and fear not now to go to christ , whom thou so long hast serv'd : yet it is not my task here rigorously to determine all those lost , whose exact virtues , so out moral'd christians . viii . we cannot limit mercy , god loves it above sacrifice : mat. 9. and our just lord requires but according unto what he gives : luke . 12.48 . though indeed the heathen people that know not god , in respect at least of outward calling are not within the pale of the messias dear ; and the law so written in their hearts ; i fear that suppressing those inherent evidences of nature ( which st. paul calls with-holding of the truth in unrighteousness , rom. 1.18 . ) does render them inexcusable , as the apostle st. paul argues strongly in that forecited chapter : acts 4.12 . for there is no other name under heaven given among men whereby they may be saved ; but not to make our selves inexcusable by judging another , this we leave to the great judge of all , revealed things to us ; albeit we say not what becomes of them , yet to our grateful comfort we know , saith he , that when this earthly tabernacle of ours shall be dissolv'd , we have a building not made with hands , eternal in the heavens : 2 cor. 5.1 . and yet our confidence is to weak to go alone , it must be accompanied with diligence , we must not think to enjoy heaven , with only looking for it : they would not then be so few that are chosen : math. 20.16 . ix . all are baalamites , and desire to dye the death of the righteous , but vainly , unless they live the life of them ; 't is foolish to expect an end , without the means : to look for this heavenly city , and not seek it : or that any lazie confidence should think to gain it , as god knows that's all the evidence many have to shew for it , i hope for it ; but for all this hope , if no endeavour be used , the heart may break : no , nor is it faith can look for 't unless operative , for our faith cries out like rachel , give me children or i die : james . 2.20 . but such a faith as works by love , maketh our hope infallible , of finding what we seek , we seek one to come . x. seek , then , is a word of labour : bidding us with the apostle , work out our own salvation : phil. 2.12 . work , 't is not a feast or a feather-bed , will bring a man to heaven , our jehovah will not as the poet jove did in diana's lap , rain down this golden purchase into our bosomes : no , no drones shall ever tast the hony of that hive , but those industrious bees alone that seek it ; a sharp reproof for idleness , that gate of all impieties , is a whip of scorpions for the sluggards back : prov. 6.10 . some like the spouse , seeks no farther then the pillow ; but she found not her beloved there ; cant. 3.1 . and as little do they who stretching on their beds of ivory , e'er find his benefits , whose bed was but a manger ; but ruin suddenly , for their not seeking finds out them : prov. 6.1 . idleness we know , it was denominated those virgins foolish , and excluded them both the chamber , and the knowledge of the bridegroom , matth. 25.10 . thus slothful persons , like arrows from a feeble bow , fall short of what they aim at , and with esau come too late to gain the blessing : gen. 27.30 . xi . dilligence invites a blessing ; you see , moses keeping watch over his flock by night , is grac'd with visions ; exod. 3.4 . a sight of him whose vision is beatifical , and saul seeking his fathers asses , finds a kingdom : 1 sam. 9.20 . and david is taken from following the ewes great with young , and made the great shepherd of israel , psal. 78.71 . diligence invites a blessing , whereas on the contrary , idleness allures temptation , and tempts the tempter ; while david exercised himself in god's law day and night , all went well with him , he fear'd not what either man or satan could do to him ; but when once he ascends his wanton prospect , and loosens the reins unto his idler senses ; the devil soon changes his title , and makes him a man after his own heart , wraps him in a double snare of murder and adultery ; and after these , how justly he complains , mine eyes are dimm , psal. 6.7 . when there 's such a pearl in one , and the other blood-shod ! xii . indeed , it is the sitting bird that is the fowler 's aim , the envious man sowes his tares while the husbandman sleeps ; and hell it self is beholding to idleness , not only for company , but for a description ; being called a lake of standing water : rev. 21.8 . there 's an old fable , how once the elements contended for priority ; the fire most active got supremacy , the agil-air wonn the next regions , the ambitious waters flow to overtake 'em , while drowsie earth sat still the while , and therefore is ever since disgrac'd with the lowest room ; no sin so unnatural , as idleness : in a word , the idle man 's the devil's cushion , whereon he sits and takes his ease , while the well-busied heart , is in the shop , or work-house of the almighty : then let ever some good act or other , be as an anchor to the floating mind ; sedulity becometh even our civil callings , but for spiritual , saith the apostle : 2 pet. 1.10 . give all diligence to make your calling and election sure . chap. xii . several instrumental means to be used in the seeking and attaining of a heavenly kingdom ; practtically considered . in the pursuit of a heavenly kingdom , we must run so that we may obtain ; but , because 't is necessary a seeker should have eyes as well as feet , knowledge as well as industry : least as the perverse jews , you ask , and receive not , because you ask amiss : james . 4.3 . now consider the manner how to seek : and that is by doing good , and suffering evil : doing good and being active is the work of nature , but to do well , is an effect of grace , and cause of prosperous reward , as holy moses intimates to israel : deut. 6.28 . do ye that which is good in the sight of the lord that you may prosper : do you that which is good , and that you may do chiefly with these two instruments , a praying tongue , and a relieving hand ; for charity and prayer are the swiftest wings , on which the soul can mount to heaven . ii. prayer , is the jewel of god's ear , the dialogue 'twixt heaven and earth ; the tongue of angels ; the souls embassador with god , which never with a faithful hand , knock'd at heaven gates and was sent empty away ; what though not presently heard , 't is but to double our importunity ? what though not straightway granted , 't is but to glorify our patience ? yet sometimes , i confess , our prayers like exhalations drawn up here , may fall else where in fruitful showers , and may light on our posterity : but fervent prayer never goes uncrown'd , but is still heard in a proportion to our welfare , though not always answered according to our vain desires . ii. prayer is the sole phoenix of the graces , from out the ashes of whose spicy nest , revives a bird of paradise ; this can make a precious arabian bird as happy as her other sister , and for stony hearts can give us hearts of flesh : ezek. 11.19 . there is a kind of an omnipotence in prayer , it locks and opens heaven , 1 kings 18.5.7 ▪ it renews societies 'twixt parted souls and bodies , 2 kings 4.33 . it blows down the walls of jericho , stays the sun , and makes fire descend ; it holdeth that hand which holdeth all the world from striking a very sodom ; god himself can do nothing till praying lot is gone ; gen. 19.22 . and 't is very remarkable in that dialogue 'twixt god and abraham , gen. 18. how god disisted not from granting , till abraham first left off petitioning : and therefore , as the apostle wishes , pray continually , 1 thes. 5.17 . that is , at constant times , of publick and retir'd devotions ; or else continually by good words or works : for indeed no circumstances can exclude prayer , and besides , every good action is a kind of supplication . seek therefore by doing good , and that first by prayer . iii. but because prayer alone makes a man but like a bird with one wing , or as a boat with one oar , somewhat lame and imperfect to perform this duty ; for let any zeal make what noise it will , if spoke with the tongue of men and angels , yet without charity , 't is but a tinkling , not a well-tuned cymbal : 1 cor. 13.1 . let therefore the praying tongue say to the relieving hand , as ruth to naomi , ruth . 1.16 . whether thou goest , i will go ; and where thou dwellest , i will dwell . let charity , i say , and prayer , like links of a golden chain , depend on one another , though like two gloves , one lost , the other but of little use ; yet both together make themselves compleat : for god , like isaac , gen. 27. will feel the hands , as well as hear the voice of whom he blesseth . iv. pliny in his history tells us of the eagle , that she knows her young ones by their eyes , their perspicacy , and unless they can out-face the sun , she rejects them as a bastard brood . but god knows his children by their hands , their liberality ; and whom he finds , like jeroboam , withered-handed , close-fisted , he counts them but degenerate sons , and will dis-inherit them of his heavenly kingdom , yet will give them a portion , i tremble to say where : cast then thy bread upon the waters ; eccles. 11.1 . relieve the needy , whose multitude and weakness terms them so , and after many days , ( for heaven will never forget it ) thou shalt find it : and that flowing to thee , like rich merchandize , with blest encrease : each one that shall crave an alms , is an arm stretcht out from god , who hath another hand as ready to reward , as that was to receive ; for who so hath mercy upon the poor , lendeth to the lord ; prov. 19.17 . and indeed , but lendeth to the best advantage , for the lord will recompence him . god puts us not to the expence of costly sacrifices , should he , how cold would his altars lye ! the calves of our lips , and offerings of our hands , are now all he challengeth ; and therefore , to do good , and to distribute , forget not : for these are the pleasing sacrifices . v. part with some of that , which long you cannot keep , to gain that which you can never lose : make you friends of that unrighteous mammon , luk. 16.9 . ethimius , tells us , god hath given men riches , not as unto treasurers , but stewards : imitate then that wise one in the gospel , for to every one it shall be one day said , give an account ; and believe it , none shall make a better reckoning at the last great audit , than the charitable person : for love covereth a multitude of sins , 1 pet. 4.8 . and this indeed the judge himself attestates , mat. 25.30 . christ there describing his last general sessions , seems to take notice only of works of mercy ; there 's no mention of your frugality , temperance , diligence , or other virtues ; but feeding , cloathing , visiting , and ministring ; these christ names , and takes upon his own account , you have done it unto me , and therefore re-pays them with eternal happiness , come you blessed , &c. and charity is the way unto that kingdom , and heavenly city of the new jerusalem that we seek , though not the worth of it . seek therefore by doing good , and that by prayer and charity . vi. it follows next , that by patience in suffering evil we ought to seek : by suffering , for thereunto are we called , saith the apostle , 1 pet. 2.21 . christ also suffered for us , leaving us an example , that we should follow his steps : and two ways likewise must we suffer ; by bearing , and forbearing : in which two things , says epictetus the sum of all philosophy , and i may add , of almost all christianity consists : first , in forbearing intemperance , all luxurious riot , and excess ; 't is both the mother and the nurse of vertues . hippocrates his aphorisms is true on both sides , that diseases , both of body and mind , for the most part , owe their original to fulness and redundant humours ; and indeed , where satan tempts one fasting , he tempts a thousand full , and therefore abstinence is the best cure of both . and oh how well had it been for their posterity , had but our first parents been acquainted with this virtue in paradise ! then , for ought i know , they had still been there , and then i 'm sure , that same one man's meat , had not prov'd so all others poison : but ever since we took from that first mother of ours , all our vicious longings , we likewise hunger after superfluities , and forbidden fruits , not contented with enough , but are too indulgent to our wanton genius . vii . intemperance brings not only grey hairs , but green years , with sorrow to the grave ! for how soon does immoderate potions , like much water on a little fire , extinguish natural heat ? and as soon do intemperately devoured meats , like much fire a little water , drink up the radical moisture ? and here that judaism is seasonable , what need this wast ? wast of food , wast of feeders ? a little contents nature , but nothing satisfies opinion : how fast doth luxury consume the vital lamp , oft-times so captivating the body to diseases , that nothing can free it , but that general remedy of all maladies , an early death : so that the intemperate are of the number of david's wicked ones , that scarce live out half their days , psal. 55.33 . and however not by the laws politick , yet by the divine statutes , each of these is by double guilt his own self-murtherer . viii . be not therefore like that image of intemperance , sardanapa●●● , whose effeminate luxury bereft him of his kingdom , least it bereave you of a better , of the kingdom of glory : but rather imitate that pattern of abstinence , the good emperor valentinus , who of all the conquests , he had ever won , though many , yet on his death-bed , said , he gloried but of one ; and being ask'd of which ; the greatest victory , saith he , that e'er i got , was in subduing that greatest enemy my own flesh : i close this with st. peter's dehortation , and in his wooing language : i beeech you brethren abstain from fleshly lusts which war against the soul ▪ 1 pet. 2.12 . seek patience by suffering , and that not only by forbearing , but likewise by bearing evil. ix . bearing evil , first , affliction is the coat of a christian , and the cross his badge , and it is said to every one , as well as constantine , under this banner thou shalt overcome : are we not all members of that head which was crown'd with thorns ! the parts then must look to simpathize together with it ; for the head enters not by one passage , and the members by another ; but all go into heaven at the same strait gate : the red sea is the way to canaan , and through many tribulations must we enter into that kingdom , acts. 14.22 . affliction , like the toad , hath a precious pearl in the head , how ever it appears ugly ; no affliction is for the present joyous , but our light afflictions which is but for a moment , worketh for us a far more exceeding and eternal weight of glory : 2 cor. 4.17 . x. adversity is god's knife , wherewith he spareth not to launce whom it pleaseth him to heal , and those , like precious jems , are most beautiful after cutting : and though our earthly mother , this world , may perhaps for our affliction with rachel , call us ben-onies sons of her sorrow ; yet god our heavenly father , will one day for our patient suffering , with jacob , call us benjamins , sons of his right-hand ; you may perhaps have heard of that saying of st. austin , god had never but one son , and that his only son , without sin , but not without affliction ; no ●ot his beloved son in whom he was so well pleased : mat. 3.17 . indeed , the rather was he afflicted for that he was beloved , seeing he chastneth whom he loveth , and scourgeth every son whom he receiveth : heb. 12.6 . xi . the rod is the badge of filiation : and therefore st. augustine notes in god , a cruel mercy , and a merciful cruelty : the first , when he permits the wicked to prosper in this life , as t is job 21.13 . the wicked live , wax fat , and grow in wealth , saith he , but what ensueth , a sad catastrophe , in a moment they go down to hell ; a while they flourish , says the psalmist , like a green bay tree , but anon , when their sins are ripe , they are cut down like the grass , and wither like the green herb : psal. 37 2. and this indeed is a cruel mercy , no marvel if the prophet desired rather god's merciful cruelty : jer. 10.14 . correct me , o lord , yet with thy iudgment , not in thine anger . xii . the very heathen could say , 't is better to have been afflicted , for adverse fortune more profits man than smiling stars ; and job as well as david had experienc'd it : blessed is the man , saith he , the man , what man think you , the man that 's clad in purple , and fares deliciously every day ? no , that 's not he : is 't the man whom the king will honour , with the ring , and steed , and royal robe ? 't is not he neither : what then , is 't the man that hath caught this world in a purse-net , and by the omnipotence of his gold , commands all the felicities that grow in solomon's walk under the sun ? no , none of all these , but blessed is the man whom god correcteth : job . 5.17 . xiii . to this purpose , st. augustine feigns a conference 'twixt god and himself , god personating a merchant , and himself a chapman : says god , i have merchandize to sell : what is it ? says the holy father : why says god , the kingdom of heaven : says st. augustine , what 's the price on 't ? for poverty , says god , the richest kingdom ; for momentany affliction , eternal rest ; and for reproach a crown of glory : since then our light afflictions which is but for a moment , bringeth us a more excellent and eternal weight of glory : rom. 8.18 . let us not refuse the chastning of the lord , but when he sends it , patiently suffer evil : therefore seek by doing good , do good by charity and prayer ; and seek by suffering evil , and suffer by abstaining all intemperance , and sustaining all afflictions : so run and you shall obtain , thus seek and you shall find , the continuing city that we look for : a prospect of which i shall give you in the following chapter . chap. xiii . a prospect of the heavenly jerusalem , which we are to seek ; practically considered . this is an object worthy all our pains ; and our best deservings undeserving it : take but a glimpse of it , for we can do no more at present ; here we see , as in a glass but darkly : 1 cor. 13.12 . consider it abstractly as a city , then as a concrete , one to come ; first , you see , 't is a city , not a wilderness , as is this world , where we are all in pilgrimage to the sepulchre : and behold here a most exact distinction 'twixt this same and the former city : the worldly one 's built but of clay and stuble , the work of mens hands , and those that make 'em are like unto 'em , of a frail dissolution : but this coelestial city is made by him who made the hands , whose architecture is the almighty , these buildings therefore are , john 14.2 . the abiding mansions , whereas those earthly ones : 2 cor. 5.1 . are but gourds , but fleeting tabernacles ; you remember the other was a city of negatives , neither of strength , unity , rest , nor safety ; this of all affirmatives , where in are all those fix'd as in their proper sphere . ii. and first , 't is a city of strength , ask st. john else : rev. 21.1 . the foundation all of gold , the walls of adamant , and its twelve gates of pearl , materials of the strongest : yet guarded with innumerable angels that excell in strength , psal. 103.20 . garrison'd with an army of martyrs , and govern'd by the lord of hosts , indeed there can want no strength where dwells omnipotence ; here then were that an oppertune desire , who will lead me into this strong city ? and that will do it , by diligent seeking , if thou pursuest it . iii. this too is a city of unity , the king of salem's dwelling-house ; those stars are the embroideries of peaces coat , and the gay-beams of the sun and moon , but the bright smiles of love triumphant ; heaven is the place where charity was bred , faith and hope are low born vertues to her , 1 cor. 13.8 . here they begin , and here they end : but this greater grace of love and unity , ( astray indeed on earth ) take up their eternal rest in heaven , nay , there were no heaven without it : concord here , ever flows , and knows no ebb , springing from the undivided trinity , unto the goodly fellowship of the prophets , and communion of all saints , who shining all with the same light of glory , breath all the same incessant hallelujahs : none envying each others happiness , vessels all full though of several sizes ; none know either want or emulation this jerusalem is the city , at vnity with it self : psal. 122.3 . iv. next , 't is a city of safety , you see , strengthned beyond all opposition , and seated above short-armed danger : no angry storm can shake the cedars of this lebanus , or blast the ascenders of this holy mountain , here only may we cry , peace , peace , all safety dwelling here ▪ no enemies being left to interrupt it , sin and sorrow , the grave and hell are all conquer'd , by him who hath subdued all things : 1 cor. 15.27 . yet were the world let loose against them , christ's little flock need fear no ill ; for they are in such a hand , as who shall take them from him ? john. 10.28 . let the world totter into its first chaos , ruin should threaten them in vain , whom god makes dwell in safety : psal. 4.8 . this canaan is full of secure vines and figg-trees ; the prophet zachariah means this city sure ; when he says , men shall dwell in it , and there shall be no more destruction , but jerusalem shall be safely inhabited : zach. 14.11 . v. lastly , all these speak heaven a city of rest , where there is such strength , love , and safety , needs must there be true security : first , heaven is the center of souls , as the earth is of bodies , and only there they rest : there indeed being contentation adequate to the soul's capacity , no further search , no more desire , where as here , one corner of the heart or other , still is empty : heaven satisfieth the hungry soul with goodness : psal. 107.9 . and yet this heavenly rest is not to be taken , ( as some impious spirits ) only privately , as a total cessation from all sacred business , for in that sense , saints have no rest in heaven , never ceasing to fall down before the throne , saith st. john , never silencing their sacred anthems to the king of glory but as philosophy-says of the spheres , this holy motion is their endless rest , in respect of all molestations and wonted troubles , which this world showrs on them ; here they are said to rest , and so says the spirit : rev. 13.14 . they rest from their labours . vi. and now could but divine contemplation transport you with st. paul , 2 cor. 12.2 . but snatcht your souls a while from out their earthly tenements , and elevate 'em to the heaven we speak of ! what glorious objects not to be reveal'd , should you there behold ? there should you see felicity walk hand in hand with eternity ; and what this world can never shew you , glory attended on by safety : there 's light never clouded , health never weakned , pleasure unmix'd with grief , or beauty with deformity , a moon without her spots , wisdom acquainted with no error , and life beyond the reach of death . vii . there shall you see the eternal eternally , one whom all shall love without satiety , and with unweariedness praise him continually : there likewise should your ears with equall happiness banquet themselves on the true coelestial melody , sweeter than that feign'd of the spheres , even of halilujah-singing saints and angels : there shall you find , as 't were an happy marriage , a conflux of all goodness united ; so that there 's nothing absent that you could wish present , nor any thing present that you could wish absent ; here then with david we may lye down in wonder , what glorious things are spoken of thee thou city of god! psal. 87.3 . and yet , like as to sheba's queen , not the one half can be told you . viii . but yet this happiness is too much for the present ; in this life pleasure is the shorter twin ; and therefore as an exercise of our hope and patience , we look for one to come : you see the industrious husbandman reaps not presently , but with a costly confidence , many days , weeks and months , waits at expectation's gate ; so must we , says st. james , chap. 5.7 . look for this precious seed , and have long patience for it ; delay whets our desire , and multiplieth our estimation : yet may not violate the rule of patience , or anticipate the call of nature ; like him that reading plato's book of the souls immortality , made himself away to hasten it ; but such make more hast than good speed. ix . christians must wrap up david's wish , and st. paul's desire , in job's patience : job . 14 14. all the days of my appointed time will i wait till my change cometh ; and take the apostle's word for it , in due time we shall reap if we faint not : gal. 6.9 . the mariner too , that man of hopes , the watry plough-man , you see , endures his voyage er'e he gains his fraight , yet for the most part , somewhat he receives beforehand , but his compleated payment , not till he makes his utter port : so likewise in our passage to the true elizium , we patiently must cut through winds and waves , and not expect our entire wages , till our course be finished . x. yet in the mean time , we are not without that seal of the spirit , 2 cor. 1.22 . the earnestness of our hopes , the co-assurance of god's spirit with ours ; for we have here heaven in the blossom , the fruit not till hereafter ; here the harmonious feast of a good conscience , which is heaven inchoate , but for the consumation , we look for that to come : this one to come , intimates here , both the certainty and duration of this supernatural city : the certainty , because it bears the force of a promise , and so it is , heb. 11.16 . for god hath prepared them a city , the saints then sure enough shall have it , since he hath prepared it , all whose promises , are yea , and amen , 2 cor. 1.20 . and if his word be not enough we have his oath , psal. 83.3 . i have sworn by my holiness , saith he , that i will not fail david for ever : woe then , be to our infidelity , if we believe not the oath which he sware in the house of his servant david , that he would give us ; and indeed with faithless man , what is to come may still be so , but promise-keeping is god's attribute ; for so the prophet david describes him by it , psal. 77.8 . that he keepeth his promise for ever . xi . his performance and his promise differ not in essence , if in time , and therefore as st. paul exhorts , 1 cor. 15.58 . brethren , be ye stedfast , and unmoveable , your hope being not in vain in the lord : we look for a city to come , and that shall come which we look for : i , and not only come , but ever shall continue ; the futurity , speaks the permanence , that while 't is present , it shall be still to come ; this future knows not any preter-perfect-tense , years eating up days , ages swallowing up ▪ years , time loosing his ne'er so much past , yet ne'er the less to come : not like our slender joys here , no sooner flow'd to us ( almost ) but ebbing from us : but a continuing city , stor'd with fulness of joy , and pleasures for evermore , psal. 16.11 . evermore ! more perennious than the gliding stream , or constant sun : here the sun may be one day darkned , and the moon pay home her borrowed light , the fixed stars may become planets and wander headlong from their spheres , whole nature may so forget her office , that heaven and earth may pass away , but these pleasures like the right-hand they wait on , remain for evermore : and this is our expected city , whose inhabitants , you 'l say , ( by better title than they of tarsus ) may be called citizens of no mean city , act 21.29 xii . and in this royal city , the days brightness there it knows no light , no nor ever fears the least eclipse : whose chearful and smiling brow no moving cloud o'recasts ; nor tempestuous storm molests the passage of its rays : but still shines on serene and clear ; and fills with splendors that spacious city : it needs not the declining lustre of our golden sun ; nor the borrow'd silver of the pale faced moon : the radient sun that appears there is the lamb , and the light that shines is the glory of god : the walls of this city are raised with precious stones , and every gate is of one rich pearl ; the mansions are built with choicest jewels , and the streets are paved with transparent gold : in the midst of this city runs a pure crystal river , perpetually flowing from the heavenly throne ; there all along those pleasant banks deliciously grows , the tree of life : healing all wounds with its balmy leaves , and making immortal all that but taste its fruit. xiii . thus is the holy city , which we are too seek , built ; thus is the city of the new jerusalem adorn'd : o thrice fortunate , and most glorious city ! how free and happy are thy blest inhabitants ! every head there wears a royal crown , and every hand a palm of victory : every sparkling eye o'reflows with joy , and every silver tongue with psalms of praise : there we shall dwell perpetually in the view of god , and be filled for ever with the sweetness of his presence ; this is that coelestial sphere , whose zodiack is felicity , whose constellations are degrees of glory , and whose poles , are joy and eternity . the second branch , how to fortifie our selves against the fears of death . chap. i. that if we dedicate our lives to christ , the advantage of death will be to our selves . the apostle tells us , phil. 1.21 . to me to live is christ , and to dye is gain . first st. paul lived , so do all men , so do all animals , what our apostle saith of bodies , i may of life : there is a natural body , and there is a spiritual body , 1 cor. 15.44 . so there is a natural ; and there is a spiritual life ; this is an hidden ; but that a manifest life ; this an inclosure , but that a common ; it is common to heathens with christians , to beasts with men ; the little ant , the crawling worms have a share in life as well as we ; so that these may say as well as st. paul , to me to live ; why should we be so much in love with , or dote upon this life , which we have no more interest in , than the meanest living creature ? indeed , it is a mercy for which we ought to be thankful ; it is a talent which we are to improve ; but it is no priviledge wherein we should glory , whereof we should boast , or wherewith we should be too much affected . ii. secondly , as st. paul lived , so he made account of dying : others live as well as he , and he must dye as well as others ; and as certainly as we live , we must die : and man is no less subject to perishing than the beast ; yea , the good man hath no more exemption than the bad ; for so the prophet asserts , isa. 57.1 . the righteous perisheth : indeed the apostle elsewhere calls righteousness a brest-plate , eph. 6.14 . but it is not death proof ; and though it delivereth in , yet not from death : it is true , death is the wages of sin , but still , it is here the lot of a saint : perfect innocency should not have known mortality , but grace in the best is mixed with that sin , which bringeth death : christ , ( i grant , ) hath taken away death , but so as he hath taken away sin for the present , only in part , not fully : sin is taken away by death , that is the power and guilt of it . iii. and indeed , it is not without manifold reason that divine providence hath so ordered it : first that the members may be conformable to their head , and that we may follow christ , the same way of death , in which he hath gone before us to glory : secondly , that by pulling down of the wall , the moss may be fully plucked out , and by the dissolution of the body , its infirmity and frailty wholly purged away : thirdly , that the power of god may appear the more glorious in raising us up , after death hath laid us in the grave and the grave turn'd us into dust : fourthly , finally , that the strength of our faith might appear the more in believing we shall live though we die : for these reasons the wise god hath appointed his own children to walk through the valley of the shadow of death . iv. to carry it yet one step further , and that in a few words , it is no other than st. paul ( who was not only a christian , but an apostle ) who taketh it for granted , that he must die ; neither the word nor the work of righteousness can secure from death ; for prophets , apostles , ministers as well as others , are mortal , and must dye : indeed , they are , ( according to our saviour's metaphor ) the lights of the world , but such as after a while may be blown out by a violent , however must go out by a natural death : clouds they are from whom the rain of instruction falls upon the people , but at length they themselves vanish away : finally , angels they are in respect of their office , but still they are men in regard of their nature , and must die like men : st. paul himself hence supposeth it is a thing which sooner or later would befall him . v. now this blest pattern of the apostle , might serve to shame us out of our inordinate living to our selves , and quicken us in our endeavour to live to christ ; as peter said in another case to christ , john. 6.68 . lord , whither should we go ? thou hast the words of eternall life : let us say in this , lord to whom should we live ? thou hast command of our natural life ; yea , thou art the life of our life , and soul of our soul : oh that all our oyl might empty it self into this golden candlestick ! that all our water might run in this channel , all our actions be levell'd at this mark christ , and his honour : for indeed , all he did was in reference to us ; he was born for us , liv'd for us , died for us , rose again for us , is ascended , and sitteth at god's right-hand , and shall at last come again for us : why should not our souls then wish to be with him ? it is a known saying , the soul is not where it liveth , but where it loveth : and it is no less true , whom the soul loveth , to him it will live : and it is by faith that christ liveth in us , and it is by love that we live to christ : let him be the sole object of thine affections , and then he will be the chief end of thy actions . vi. that expression of the spouse in the canticles , my beloved is mine , and i am his ; cant. 2.16 . is very considerable to this purpose : my beloved is mine , in that she expresseth her sense of christ's affection towards her : and i am his , in that she insinuateth her love towards christ : and ( which was the fruit of it ) the resignation of her self to christ : excellently doth st. bernard illustrate these words : he is mine , and i am his : he mine , because he is merciful : i his , because i am not unthankful : he conferreth on me , grace for grace : i return him praise for his grace : he is for my deliverance , i for his honour : he for my salvation , i in subjection to his will. thus it was with the spouse , and thus it will be with every christian , who duly pondereth upon the mercy of christ towards him , and hath his soul affected with love and gratitude to christ. now if there were not in us any spark of love to christ , yet even self-love cannot but strongly oblige us to live to christ , in as much as this is the only honourable , profitable , and pleasurable life . vii . no life so honourable as this : all actions are dignified , especially by the end to which they tend ; whence the more noble the intention , the more noble the operation : and what intention can be higher , or end nobler than the glory of christ ? this is that which by a strange activity turneth our earthly into an heavenly , our natural , into a spiritual life , which is the most excellent of all lives : to live to a man's lusts , debaseth his life , and maketh it no better than beastial ; but to live to christ , exalteth it , and rendreth it no less than angelical . viii . nor is no life truly profitable but this ; the way to live to our selves , is to live to christ : whilst he hath the glory , we have the benefit : and as his name is advanc'd , so our good is advantag'd : there is a strange riddle , and a seeming contradiction in those words of god by the prophet hos. 10.1 ephraim is an empty vine , and bringeth forth fruit : a vine is then said to be empty when it is fruitless , and can that which bringeth forth fruit be said to be fruitless ? but the next words [ to himself ] unfolds the riddle , and reconciles the contradiction , since the fruit which is brought forth to our selves is no fruit : what one said of the day wherein he had done no good , i have lost a day : that may we say in this case , that day and time of our life is lost , wherein we live not to christ. ix . finally , this is the most pleasurable life , free from those cares and fears , distractions and vexations , with which living to the world , and our lusts , is encumbred , full of those joys and sweet pleasures , and delights whereof all others are ignorant : he that can say , to me to live is christ , may say , to me to live is peace of consience , contentment of mind , and joy in the holy ghost , in one word , this is the only way to make both our life comfortable ; and our death gainful . x. i shall now conduct you into the walk of the pleasant field of death's gain , where it will appear that death is gain to a godly man , and a good christian ; many are the miseries under which we groan in this life ; but , as st. ambrose says , death is a cure for 'em all : in this respect it is , that seneca saith aptly , it is the cause of none , but the end of many evils : upon this account it was , that death hath been , even by the heathens , looked upon as an advantage : when those two famous carpenters , agamedes , and trophonius , had built a temple for apollo at delphos , they begg'd of him a reward , to whom this answer was given by the oracle , that it should be conferred on them within nine days ; within which time they died : and when cydippe begg'd of juno a boon for her two sons , cleobis and bito , she found them in the morning dead in their beds , as if the gods could not bestow a greater benefit than death , by which men are freed from the calamities of life . xi . in this respect seneca's comparison is very fit , who resembleth death to an haven , into which when the ship enters , she is past all the danger of rocks , sands , waves or winds , to which she was continually liable upon the tumultuous seas : indeed death is that which delivereth our bodies from pains and aches , our tears , and our hearts from sorrows : and in this respect st. john calls them who die in the lord , blessed , because they rest from their labours , revel . 14.16 . to wit , all labour both of mind and body with which here they are oppressed . xii . the truth is , many are the afflictions of all men , so especially of the righteous in this life : they are sure to meet with persecution from wicked men , for their righteousness sake ; as the tree is beaten with sticks for its fruits sake ; yea , such is the rage of persecutors , that they care not to what sorrows , of hunger , cold , nakedness , imprisonment , banishment , and want , they expose them : besides , almighty god is pleas'd to chastise em ; for whilst he lets others alone in sin , he exercises their graces by adversity , whilst others enjoy prosperity : but when death comes , it sets them free from all , as being the last chastisement which god doth inflict upon , and the last mischief which wicked men can do to the godly . xiii . finally , so long as we continue in this world , the bur of corruption will cleave to us ; but death rids us of it : according to that of st. paul , 6.7 . he that is dead is free from sin : in this respect , death is fitly called by st. ambrose , the grave of our sins ; and by gregory nyssen , the expurgation of wickedness , for till the vessel be broken , the muddy water of corruption cannot be wholly poured out : consult the experience of the saints , and you shall find them still complaining of spiritual conflicts with their corruptions : we are besieged on every side , ( as saint cyprian observes ) and , oh how often is a breach made upon us ! if covetousness be knocked down , lust riseth up ; if lust be quelled , pride starteth forth ; if pride be subdu'd , anger exasperateth ; thus are we forced to a continual strugling with our sins : but when we die , the combat ceaseth ; and as for the present we are not under sin ; so then , we shall be without sin , or so much as the motions of sin. chap. ii. of the fears of death , and how to fortifie our selves against them : practically considered . death in all mens opinion is the king of terrors , and the most formidablest enemy in the world to humane nature , now all grief ariseth from love and self-interest , and naturally men fear death , because it puts a period to that life , which indulgent love , and weak nature would preserve : christians were wont to assume that courage , that no fear possess'd 'em , but that of sin : they could expostulate with the law , and say , thou hast no power over me , for god the father hath sent his beloved son to redeem me from the captivity of thy bondage , and therefore thy terrors and accusations , are all in vain : for this expedient i have , i will creep into the hole in my saviours side : there will i hide my self from all my foes , and plunge my conscience in his bleeding wounds , and by vertue of his bitter death , victorious resurrection , and glorious ascension shall i gain the conquest . ii. why should we then thus be surrrounded with fears , and permit death's terrors thus to affright us ? seems it so hard a task to walk the path , which all our ancestors have trod before us ? adam the first of all mankind , and righteous noah that feared the almighty : abraham the father of the faithful , and friend of god , and moses the servant of the lord : david the man after god's own heart , and solomon the wisest king that e'er sway'd the scepter : all these have justly paid their debt to nature , and subcribed to the law of universal mortality : nay , jesus himself , the blessed saviour of the world , has expired on the accursed cross of eternal shame ; and went to his transcendant glory through the gates of death . iii. and now shall our childish and fond self-love so blindly flatter us ; as to wish an exception from this regular and general rule ? shall we be still murmuring and repining , when our life is but a bubble , a vapour , nay , but , a span , and still expos'd to innumerable sorrows and afflictions ? does not the very shortness mitigate and abate its miseries ? and does not those many miseries highly applaud its shortness ? should we not rather be glad and rejoye at the approach of death , that when e'er it comes it proves so advantagious to us ? if in our aged years , t is a haven of repose ; and ought to be kindly entertain'd after so long , and tedious a voyage : if death appears in our infancy and youth , it prevents a thousand calamities , and numberless dangers of ruining our souls : if by an ordinary fit of sickness , 't is according to the course of nature ; if by any disaster or outward violence , 't is always the will of heaven : what occasion have we then to dread or fear , how many darts death has in his quiver , when we are sure he can throw but one at us . iv. therefore to depart this world is an act to be done but once ; and that once well done , we are happy for ever : we must needs confess the decrees of the almighty are always just ; and that 't is only our selves are the cause of all our miseries ; for no sooner are we born but we begin to sin , we sacrifice our minority and youth to vain sports and follies ; and our riper years to gluttony , drunkenness , lust , and pride : we spend our old age in politick craft and greedy avarice ; and begin not to live till we are ready for the grave : then indeed we lament the shortness of our time ; when we have our selves like spend thrifts thrown it all so prodigally away : for when we have lived , and led a loose and negligent life , we then complain death seizes on us unawares : we find fault that perhaps our days are too few to grow rich ; or to satisfie the ambition of a haughty spirit : but did we strive to be taught the love of god , and to immitate the meek and humble life of the blessed jesus : it would require not so much the number of years ; as the faithful endeavours and utmost diligence of a pious mind : could we but bestow , on the improvement of our immortal souls , the time we so vainly trifle away on our frail bodies ; our day would be short enough and not seem tedious ; and long enough to finish our appointed task . v. then what shall we but say to our souls ! that our only business here , is but like unto the wise virgins ; to trim our lamps , and to wait the coming of the bridegroom ? but to sow the immortal seed of a never failing hope ; and expect hereafter to reap a due increase : it is insignificant , how late in the year the fruit be gathered ; if still it improve in growing better : no matter how soon it falls from the laden tree ; if a stormy wind blow it not down before it proves ripe : let us then contemplate , on god's most just and secret providence ; who governs all things by the counsel of his divine will whose powerful hand can wound and heal ; lead down to the grave of silence , and bring back again : let us be ever ready , to him to bow our heads , and freely submit to him our dearest concerns : let us say unto him , lord , strike as thou pleasest our health , or lives , we cannot be safer than at thy disposal : only these few , but earnest requests we humbly make ; which , o may thy clemency vouchsafe to hear ! cut us not off in the midst of our sins and folly ; nor suffer us to expire with our sins unpardoned : but make us , lord , first fit , and ready for heaven ; and then take us to thy self in thy own due time : for 't is not for us , o lord , to choose our own conditions ; but to manage well what thou hast appointed . vi. it is true , death bereaveth us of a mortal and transitory life , but it is an inlet to an immortal and everlasting life ; it despoileth us of our worldly possessions ; i , but it putteth us in possession of our heavenly inheritance , it taketh us from the society of our bosome friends and neighbours : i , but it sends us to abraham's bosome , and makes way for our society with christ : finally , it severs the soul from the body ; i , but it unites the soul to god : what is it for the candle to be put out , whilst we enjoy the light of the sun ? for the standing pools to be dry , so long as we may drink at the fountain ? for our earthly comforts to be taken from us , when heavenly joys are conferred on us ? the truth is , death is not a privation , but a permutation : so holy job calleth it a change : job 14.14 . and that a blessed exchange , of a cottage for a palace , a wilderness for a paradise , a house of bondage for a place of liberty , of brass for gold , pebles for pearls , earth for heaven . vii . but let the advantages of death mitigate the fears which is apt to arise in us from the apprehensions of it ; when abigall told nabal the threatning words of david ; the text says , 1 sam. 25.27 . his heart died within him , and became as a stone . thus is it with the most of us , when any summons of death is given : nay , not only with the most , but even sometimes with the best : christ cometh to the disciples on the sea , to preserve them from the storm , and they are troubled ; death cometh to deliver us from all evil , and we exceedingly tremble : indeed the reason is , because we consider not that death is a deliverance , and an advantage to us : what chrysologus saith of martyrs , is true of all good men , their death is a birth and end a beginning , they live by being killed , and whilst they are thought to be extinguished on earth , they shine in heaven ; and surely were this well pondered by us , we would not seek consolation against death , but death it self would be our consolation : those words of job , chap. 16.14 . i have said to corruption thou art my father ; to the worm thou art my mother and sister , are not unfitly allegorized by origen to this purpose ; as if he therefore called corruption and worms his father and mother , because as parents are comforters to their children , so were they to him . viii . it is true the separation of soul and body is terrible , and a natural fear of it cannot but be in all ; i but it is as true in respect of the godly , that when this separation is made , the soul is set at liberty , and rejoyceth , yea , the body is at rest , and knoweth no trouble ; and is such a separation to be feared ? this life , what is it but a going to death ? and death what is it but a going to life ? little cause there is then sure , why we should either too much love the one , or fear the other : shall that be the object of our fear , says tertullian , which freeth us from what ever is to be feared ? and this we have from the mouth of a roman , i would not be young again though god would grant it me , and he giveth this reason , because when i die i shall go from my inn to my home . i. it is not death it self , but our mis-apprehension of death is terrible to us ; says st. ambrose : did we look through , beyond death , at the happiness which followeth , it would not be dreadful but amiable in our eyes , and with the apostle we would not fear , but desire to depart : that of the wise man , prov. 14.32 . the righteous hath hope in his death , the caldee reads , the righteous hopeth he shall dye ; so far is a good man , from fearing of that he hopeth for , his dissolution ; and though he dare not rashly hasten , yet he willingly entertaineth it , whensoever sent by the almighty to him . x. now if a good life preceed , an happy death cannot but follow ; nor is it probable , a happy death should be the consequent , if a religious life hath not been the antecedent : some there are , who would invert these words of the apostle , phil. 1.21 . to me to live is christ , but to die is gain : and make gain the predicate of the former ; and christ of the latter ; thus doth every covetous man say , to me to live is gain , and to dye is christ ; vain men who will have gold to be their god , and yet christ to be their redeemer , they will serve mammon whilst they live , and yet be saved by a saviour when they dye ; but it will be just with christ to say to all such mammonists , in these words of god to the israelites , in the day of their distress , go to the gods which you have served , the gain which you have lived to , and let that deliver you in this hour of your death . xi . others there are who would severe these clauses , whilst they would gladly say , to dye is gain , but not to live is christ : one was asked , whether he had rather be croesus or socrates , his answer was , he would be rich croesus in his life , and good socrates at his death ; you know whose prayer it was , numb . 23.10 . let me dye the death of the righteous , and let my last end be like his ; and it is that no doubt which many wish and desire ; nay hope , who yet regardeth not to live , the life of the righteous , and that their course to that end may be like his : but what a folly , nay madness is it , for men to expect to reap that they do not sow ? to sow to the flesh , and to the world , and yet reap by christ the gain of everlasting life after death ? as therefore we expect the one , let us endeavour the other ; and if gain by death be our hope , let living to christ be our practice , xii . so that this scripture thus considered , doth plainly put a difference between the precious and the vile , the godly and the wicked ; whilst to these who live to themselves death is a loss ; but to those that live to christ , it is a gain : adrian was wont to say , that death is the rich man's fear , and the poor man's desire : and this i may well apply here , death either is , or may be the bad man's fear , but the good man's wish , or to use st. ambrose his expression ; it is an haven to the just , but a shipwrack to the guilty ; to the good , a bed of repose , but to the wicked a rack of torture ; the man who liveth to the world , saith to death , as ahab to elijah . 1 kings 21.20 . hast thou found me oh mine enemy ! but he who liveth to christ , may say to it as david of ahimaz . 2 sam. 18.27 . it cometh with good tydings . xiii . and now would you on the one hand see the reason why you are so fearful of death ? it is because your consciences accuse you , that you have not lived as becometh christ's disciples ; and so you may thank your own guilty consciences for those fears of death : it was not without reason , that st. paul saith , 1 cor. 15.56 . the sting of death is sin ; since death is only venemous and deadly to them who live in sin : on the other hand , would you see the way to a joyful end ? would you have comfort in , and gain after death ? oh let it be your study to live to christ : it is our saviour's counsel to his disciples , mat. 6.25 . take no thought for your life , let me alter it a little , take no thought for your death , but for your life , let your care be to advance christ in your lives , and it will be his care to confer the gain of glory and immortality upon you at your death . xiv . lastly , i shall earnestly beseech you in those words of our saviour to his disciples , i say unto you all watch ; indeed , when we see many falling in their full strength , and snatch'd away in the prime of their days , have we not reason to watch ? and watching to prepare for the hour of our death : let it then be the care of us all whilst we live , to live to the glory of our creator , every one of us in our station , consecrating our selves to , and employing our talents in his service , and for his glory ; and whensoever that time shall approach , whether sooner or later , to any of us ; we may like good stewards give up our accompts with joy and not with grief ; and receive that happy commendation of well done goood and faithful servants , enter into the joy of thy lord. xv. it was reasonable advice , and a proper instrument of vertue , which pythagoras taught his scholars : let not sleep seize upon the regions of your senses , before you have three times recalled the conversation , and accidents of the day : examine what you have committed against the divine law , what you have omitted of your duty , and what use you have made of the divine grace to the purposes of vertue and religion ; joyning the iudge reason , to the legislative mind or conscience , that god may reign there as a law-giver and a judge : then christ's kingdom is set up in our hearts : then we always live in the eye of our judge , and live by the measures of reason , religion , and sober counsels . the third branch . chap. i. containing spiritual remedies against immoderate grief for the loss of relations and friends : practically considered . saint cyprian affords us these two golden sayings : that we should not too much bewail the departure of our dearest relations , and when the day of our dissolution doth approach , that we readily and chearfully obey god's call. let the comfort then , which death brings , moderate our sorrow for our friends who sleep in jesus : why should we be troubled for them who are at rest ? and sit down in sorrow for them who are entred into joy ? why are we clad in black for them who walk in white ? and so many tears flow from our eyes for them , who have all tears wiped away from theirs ? it is storied of the thracians , that they mourn at the birth , and rejoice at the death of their friends : nor was it without reason , that they should account those fit to be bewail'd , who are launching forth into the tempestuous sea of this world , and attend them with joy who are got into the harbour of rest. ii. we read concerning lazarus , that christ rejoyced when he was dead , but wept being to raise him to life : and chrysologus his note is very apt to our present purpose ; christ bewaileth not the losing , but restoring of his life : according to which the greek fathers make the reason of our saviour's tears to be , that he should now call him back to a miserable life : indeed as st. hierom saith concerning nepotian , we may say of every one who departeth in christ , we are not so much to condole his loss of this life , as to congratulate his deliverance from the miseries of this life . iii. thou wilt say perhaps , it is my friend , my dearly beloved friend who is dead , and can i choose but mourn ? but , is he thy friend , and dost thou envy him his happiness ? dost thou dearly love him and yet grieve at his welfare ? he is thy friend , and death is his benefit : and shall the benefit of another , especially of thy friend be thy sorrow ? i , but he is snatch'd from my arms , and i have a great loss in his departure , and that is my trouble : true , this nature prompteth to , that we should be sensible of our own loss ; yea , grace requireth that we should be sensible of such a loss , as it is a cross inflicted upon us by divine providence . iv. thus patient job , chap. 1.20 . when the news came to him of his childrens death , shaved his head , and rent his mantle : signs of that sorrow , which natural affection put him upon ; yea , he fell down upon the ground and worshipped : signs , that in his sorrow he looked higher , at the hand of god which had done it : but , as with one eye we look on our loss , and weep ; so with another eye we must look on their profit , and rejoyce ; as it is a chastisement , we must be affected with sorrow ; and as a mercy to them we must express our joy : and thus , whilst we mingle these affections together , our sorrow will not be exorbitant . v. indeed , when any die , to whom we have reason to fear , death is the beginning of sorrow ; and there is sad cause of bitter mourning : but not for them who die in the lord : david justly bewailed dead absolom , because he died in his rebellion , and therefore despaired of his bliss ; but when the other child died , he drieth his eyes , as not doubting its happiness : they indeed cannot sufficiently be lamented at their death , who dying in their sins , drop into hell ; not they who are carried into those heavenly mansions ; saith isidore excellently . vi. let not , i beseech you , immoderate grief too much overwhelm you ; but when you have shed your solemn tears , and paid your due sighs to the memory of your friends then wipe ●our eyes with the comfort of hope ; and change your grief into a charitable joy : remember the friends you mourn for , are delivered from the miseries of this sinful world , and all the miseries you so justly deplore : their frail bodies tremble no more with a shaking palsie , nor burn with the violent flames of a scorching feaver , they cry out , and lament no more for want of sleep ; nor tumble and roul up and down their uneasie beds : but quietly rest in the silent grave ; till they rise again to immortal glory : which while their bodies there expect in peace ; their souls are enlarg'd to a spacious liberty : no longer are they confin'd to this prison of the body ; but gone to dwell in the region of spirits ; they are no longer exposed to these stormy seas ; but are gladly arrived at their safe harbour . vii . comfort your selves , with this firm belief , that they are not lost , but gone before us : that the living body which thou now sowest with tears shall rise again with joy a glorified creature : that we shall meet in heaven and never part again , and that with greater advantage of love and perfection : the most perfect secular amity hath some bitterness , because the best hath some imperfection : but there shall be no animosity in friends to disturb each other , because no sin , nor imperfection : now indeed if we are confident of such a resurrection , why should we bewail the dead ? why too much , if we believe they are not lost ? why should we impatiently take it , that they are withdrawn for a time , whom we believe returning to eternity ? why should we immoderately grieve that our friends go before us , seeing we must quickly follow after ? viii . moderate weeping is most highly commended , for it expresseth a natural affection we had to the departed , but with a christian-like moderation of our grief , whereby our faith to god-ward is demonstrated : and the reason is manifest ; for they rest from their labours , and their works follows them : why should we then weep , since they are received into the throne of bliss , and are made partakers of eternity ? and st. cyprian saith , those that depart in the faith of christ , they are sent before us , not lost from us : they shall receive immortality , and be heirs of christs kingdom : again , they who attain to the glory of god's kingdom , are to be thought happy , and in joy , not in sorrow , vexation , or woe ; and therefore not to be grieved for , in that they are departed from us ; for of necessity it is , we must either depart from them , or they from us . ix . thrice happy were we , if we were received into that joy , that glory , that eternity , whereof the saints in christ's kingdom are partakers : a glory distinguished , but a joy communicate ; o admirable mystery ! o ineffable mercy ! a mystery only to those revealed , whom he in his mercy hath reserv'd to be inheritors in the covenant of peace , established by his promise , confirm'd by his power , and confer'd on his elect israelites , glorified by a saviour in the highest heaven , even where cherubims , and seraphims make melody and solace , to the blessed trinity . x. touching the inconvenience of immoderate sorrow , st. paul , 1 thes. 4.13 . giveth us an exhortation , i would not brethren have you ignorant , concerning them which are a sleep , that ye sorrow not even as them which have no hope : whence it appears , that excessive and immoderate sorrow , implieth a diffidence or distrust we have of our soul's immortality , resurrection , and glorification , whereby we seem to derogate from that written verity , who said ; verily , verily , i say unto you , the hour shall come , and now is , when the dead shall hear the voice of the son of god , and they that hear it shall live : john. 5.25 . xi . but many carnal men there be , whose spiritual eyes are dazled , or rather blemished , with terrestial objects , and can extend their intellectual sight , no farther than the exteriour object of sense guides 'em : and these like nicodemus , will not scruple to enquire , how can a man be born again which is old ? can he enter into his mother's womb again and be born ? little do these consider how , nor know they how there happens children by procreation , and regeneration : of which sort might rachel seem to be , who wept for her children , and would not be comforted , because they were not : so strangely doth the violence of passion transport these , as they become stupid and senseless in the deprival of a friend . xii . to conclude i wish every immoderate and dispassionate mourner to reflect on these two considerations : first , to conceive the matter or composition whereof he was made , for whom he mourneth : secondly , the necessity of his dissolution ; being enjoyn'd by that universal doom , which cannot be repealed , to return to that mould from whence he had his beginning : as to the first , for his composition ; thou shalt find the matter whereof he was made , vile , sordid , and contemptible , where that beauty wherein consisted the eminent part of his luster , is but earth , which we make our inferiour center ; yea , though he were by birth in the highest rank of descent , yet the matter whereof he was compos'd is but equal with the obscurest vassal . xiii . as to the latter , namely , his dissolution ; as the time is dubious to all men , so is the necessity of the doom not to be avoided : it was the pagans maxime , earth must to earth , and it is pittacus saying ; that the immortal gods themselves could not struggle against necessity : seeing then the frailty of his composition , the necessity of dissolution , have recourse to him in the depth of thy affliction , who will infuse into thy tear-distilling wounds the balm of his consolation : acknowledge thou thy infirmities with the publican , and he will act the faithful samaritan ; restrain thy too tender affection , as one that is believing ; so shall not the death of thy happy departed friend grieve thee , but by the wings of faith transport thee from earth to heaven ; translate thee as a faithful bezalie , from idolatrous babel ; to zealous bethel , from edom to eden ; from the tents of kedar to the habitations of moloc , to those princely cedars of lebanon , from marah the water of bitterness , to bethesda the pool of solace : finally from this exile of tears and misery , to the siloam of joy and eteral glory , there to receive that crown of life which the lord hath promised to them that love him the close . to sum up this duty of being ready prepared for death ; we must reflect with sorrow and hatred upon sin the true cause of man's vanity : man in his first estate was altogether excellency ; god saw every thing that he made , and behold it was good , gen. 1-31 . surely this was much more true of man the master-piece of the creation , not vanity , but divinity was his nature ; he was not envelop'd with rags of frailty , but enobled with robes of innocency ; nor did he walk in a vain shew , but a sacred representation of god himself . ii. and now if you would know how this flower was blasted , it was by the breath of the basilisk ; how this image was defaced , it was by the poison of the serpent ; how man became vanity , it was by reason of iniquity : this verifies that saying of the wise-man , prov. 28. he that soweth iniquity shall reap vanity . iii. let us provide then for our selves another , a better estate , than the best which this world affords , an estate of glory in the heavens ; man's best estate on earth is mutable , but that is durable ; empty , but that is satisfying ; uncertain , but that is sure ; only for term of years , but that is for eternity . iv. that we may be ready prepared to meet this certain herald of the grave ; let us carefully provide for that hour , and set our house in order , take leave of our best relations and friends , and support our selves with the comfortable hopes of immortal life and a glorious resurrection ; and that death come not upon us unawares , let us always observe what christ did instruct his disciples , watch therefore , for ye know neither the day , nor the hour , wherein the son of man cometh . v. that person hath not well conned over his lesson of happiness , that is loath to go to it , though it be through a dead sea ; nor can he be justly thought desirous of heaven ; who is unwilling to shake hands with earth : it was justly said to that lame beggar , who refused the offer of his prince to take him into his coach , thou well deservest to stick in the mire : and surely it is but fit that they should live and lye in sorrow , who are unwilling that christ should take them up to himself . vi. let peace and tranquillity of mind be our continual study ; and therefore in whatsoever state we are here , let us learn to be content , be it never so mean , so as not to repine ; and let us not be content , be it never so high , so as to rest satisfied ; and whether our estate in this world be high or low , let the first and best of our desires and endeavours be after that estate which is not a shadow , but a substance ; not a lease but an inheritance ; not vanity , but felicity , and shall be far more in the fruition , than it is in the expectation . vii . are our friends for the present in a flourishing estate ? take we heed how we launch out either our hopes , or love too much towards them , considering that they are but vanity , and therefore our hope which is placed on them will end in shame , and our love in vexation . viii . why so big with expectation of advantage or advancement from thy rich ally , honourable lord , potent friend ? alas , thou dost but set thy foot upon the water , which cannot bear thee : why so inflam'd with affection to thy beautiful wife , child , or near relation ? alas thou dost but embrace a shadow in thine arms , which cannot , nor must not stay long with thee : but set thy affections on heaven ; to the possession whereof he will bring us , who hath purchased it for us . ix . now because death daily attends us , let us wait for it , and consider well these four things : first , whence thou camest : now , this thou art told , that sinners begat thee in sin ; and miserable wretches brought thee into this vale of misery : so that thy conception was sin , thy birth misery , thy life a punishment , and thy death a torment ; and the longer thy life is , the more sin thou wilt have to answer for . but perhaps thou wilt say , to what end is this humane life lent thee ? why , only to gain a heavenly life ; and this is all divine love aims at : that thy life may seem shorter , and thy labour less . x. secondly , consider whether thou goest ; thy life , which like a flower is subject to fade and decay , tells thee , that thou art in a passing state : but let it rejoice thee to think , that thou goest to thy fathers ; and be comforted in this hope , thou shalt be buried in a good old age : therefore , let it not trouble thee to live , nor affright thee to dye ; but live in patience , and dye in desire : though thou dost here for a while bewail thy sorrow , thou wilt at length forget thy banishment , and return to thy own country . xi . thirdly , to express what thou art , what language can that unfold ? dust , and air , this thou knowest ; and to dust thou shalt return , that is certain : man is a sickly , diseased , empty thing , and every man shall be turned into nothing . this none can plead ignorance in ; for our metal is a moist humour , and the mould no better , in an unclean womb ; condemned sooner than born , that 's our condition : our best stock is the seed of abraham ; and with job , we say to corruption , thou art our mother ; and to the worms , thou art our brethren and sisters : these are our great kindred ; our dwelling is amongst insects , our quantity vile , our weight lighther then vanity , our worth , nothing . what then is our being ? a dream and sorrow . xii . fourthly , consider what thou shalt be ; thou knowest what thou art , and therefore dost know thy self not to be ; but yet thou dost desire both to be , and to know what thou art ; for to see god , and to live with him , is to enjoy him : and this is eternal safety , and secure eternity : this may be admired , though hardly understood ; yet better understood , then can be expressed : therefore to thy soul say , o soul , that art ennobled with the image of god , adorned with his likeness , espouto him by faith , redeemed by his blood , endowed with his spirit , ranked with his angels , what hast thou to do with flesh ? but to contemplate on that brightness , that sweetness , and pleasure , which remaineth for thee in that vision , where thou shalt behold christ face to face for evermore . the table . the introduction . page . 1 chap. i. several notions of death , what it is , its author , name and nature . 6 chap. ii. that death , hath no respect of persons ; but we are continual dying whilst we live . 10 chap. iii. the certainty of death practically considered . 14 chap. iv. several motives to remember death practically considered . 17 chap. v. of sin , the means of death , of sickness , youth , and old age. 26 chap. vi. several forerunners of death , which may warn men to prepare for it , practically considered . 37 chap. vii . of the separation of soul and body , with other memorials of mortality , practically considered . 46 chap. viii . eternal life described and practically considered . 57. chap. ix . the christian's map of the world wherein the vanity of it is shown in the shortness of man's life , and that this world is not a place of long continuance : considered practically . 68 chap. x. that man himself is frail , and is no continuing city , or has any duration here ; practically considered , and emblematically discussed . 78 chap. xi that there is nothing in this world , worthy of taking off our affections from heavenly things ▪ practically considered 89 chap. xii . several instrumental means to be used in the seeking and attaining of a heavenly kingdom ; practically considered . 101 chap. xiii . a prospect of the heavenly jerusalem , which we are to seek ; practically considered 113 the second branch . how to fortifie our selves against the fears of death . chap. i. that if we dedicate our lives to christ , the advantage of death will be to our selves 125 chap. ii. of the fears of death , and how to fortifie our selves against them practically considered . 136 the third branch . chap. i. containing spiritual remedies against immoderate grief for the loss of relations and friends : practically considered . 150 the close . 160 finis . a discourse of death, bodily, ghostly, and eternall nor vnfit for souldiers warring, seamen sayling, strangers trauelling, women bearing, nor any other liuing that thinkes of dying. by thomas tuke. tuke, thomas, d. 1657. 1613 approx. 239 kb of xml-encoded text transcribed from 63 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a13996 stc 24307 estc s100586 99836421 99836421 693 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a13996) transcribed from: (early english books online ; image set 693) images scanned from microfilm: (early english books, 1475-1640 ; 1367:08) a discourse of death, bodily, ghostly, and eternall nor vnfit for souldiers warring, seamen sayling, strangers trauelling, women bearing, nor any other liuing that thinkes of dying. by thomas tuke. tuke, thomas, d. 1657. [12], 113, [1] p. printed by william stansbie for george norton, london : 1613. some print faded and show-through; some pages marked and stained. reproduction of the original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng death -religious aspects -early works to 1800. 2005-06 tcp assigned for keying and markup 2005-07 aptara keyed and coded from proquest page images 2005-09 andrew kuster sampled and proofread 2005-09 andrew kuster text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a discovrse of death , bodily , ghostly , and eternall : nor vnfit for sovldiers warring , seamen sayling , strangers trauelling , women bearing , nor any other liuing that thinkes of dying . by thomas tvke . psal. 89. 48. what man liueth , and shall not see death ? shall he deliuer his soule from the hand of the graue ? eccl . 14. 17. all flesh waxeth old as a garment , and this is the condition of all times , thou shale die the death . iob . 17. 13. the graue shall be my house , and i shall make my bed in the darke . london , printed by william stansbie for george norton . 1613. to the right worshipfvll sir iohn leventhorpe knight , and to the right-vertuous ladie , the ladie ioane leventhorpe , his louing wife . ( ⸪ ) right worshipfvll , many write , and many more doe speake of death : and it were not much , if as many wrote thereof , as could write at all . for it is the way , that all must walke in : and although to all it be either very fortunate , or very fatall , yet of the most it is forgotten , till it seeme to seize vpon them : yea , euen we , that speake and write about it , are sometimes too vnmindful of it ; perhaps then also , when we speake and write vpon it . but howsoeuer wee doe forget it , it will bee sure to remember vs. it hath been wisely said , that to speake and thinke often and seriously of hell , is a good meane to saue the soule from hell : so i suppose that a sad and sober thinking , and remembring of bodily death , will bee a blessed helpe to keepe the soule and bodie from eternall death . it is strange to see the feares of many : yet euen the fearefull sometimes shew small feare of death , except then , when it is to bee embraced . others well neare with the feare of death are brought to death . some will not beginne to liue , till they feele themselues beginne to die . and how many are there , that are a-fraid of death , and yet dare play with the sting of death ? it were no great matter to handle a snake , when her poysoning tooth is pulled out : but to flie a snake , and in the meane time not to feare that , which makes her venome , were ( i wot not well ) whether more base , or foolish . i know not why death should not be counted terrible , whiles her venomous and killing tooth is in her head ; but that being once pulled out , why shee should affright a man , i see no reason . for why should he feare death , whom death doth helpe , not hurt , and ease rather then end ? hee that dies , whiles he liues , liues whiles he is dead : yea , and that death at last shall meet with death it selfe . certainly death cannot be ill to him , that liues well : neither is that worthie the name of death , which is made the doore of life . yet i finde the vertuous sometimes appalled with her grisly lookes . they are loth to part , that haue liued long together : and a man can scarce without some reluctation forsake the house , wherein he was bred , and hath euer liued , since he liued , to dwell in another , though a better , countrie . but ( me thinks ) the delicacie of the place , the affluence of all good things there , amongst these the fellowship of the saints , the presence of that louing and beloued sauiour , the fruition of the all-sufficient god , together with a certaine expectation of a ioyfull returne at last , should satisfie the departing soule , and settle her vnruly passions . as for you ( right worshipfull ) i doubt not but that god , to whom you striue to liue , hath taught you both ere now to die . i write not these things therefore , as intending to instruct you , but rather to shew that the memorie of your loue doth liue within me , and as one desirous by putting you in minde of those things , which ye know alreadie , that , whiles you liue , the remembrance of them might not die . read them at your leysure , and enioy them . and that god , vnder whom they were begunne and ended , giue a blessing to them : vnto whose sauing grace i do commend you both , beseeching him in christ iesus to vouchsafe you his loue while ye liue on earth , and to crowne you after death with eternall life in heauen . london st. clem. ann. 1612. nouember 5. a day neuer to bee forgotten of true english hearts . your worships to be commanded in the lord , thomas tuke . to the reader . i suppose there is not one thing more common and lesse thought of then death . all men must die , yet most men liue , as if they thought they should neuer die . wherein men are very iniurious to them selues ; the sad and setled remembrance of death being a notable furtherance of repentance , and a profitable meane to keepe vs from eternall death . for i pray you , why should man lift vp himselfe against his maker , who ere long must fall into the earth ? why should we be proud and insolent , who are but dust ? why should we insult ouer any man , because wee surpasse him in wit , wealth , strength , honor , beautie ? are we not all food for the wormes ? will not death knocke all our bones together ? is not our life a breath , a bubble ? why should a man pinne his heart to the earth , and set his loue on the world ? shall not the earth deuoure him ? will not the world forsake him ? shee is certaine in nothing , but in vncertainetie , vncertaine in nothing , but in her certainetie . if she doe not him , yet of necessitie hee must forsake her . we are here but pilgrims , and forrainers : mors manet omnes : and we know not how soone our pilgrimage will end : neither can we carrie the world away with vs. we come naked , and we go naked . why then should we wed our soules to the world ? riches , pleasures , wife , children , friends , honors , and all the things that the world can afford , are all mutable , momentanie , mortall : but mans soule is immortall : wherefore then should it be set vpon these things ? why not vpon god , who is an immortall , and immutable good , only indeede able to giue true and full contentment to the soule ? and finally why should men wallow in their sinnes , and deuote themselues vnto their lusts ? shall we not all die ? and as the tree falleth , so shall it lie . in what estate we die , in that we shall be iudged . oh that we would therefore remember our latter end ! oh that wee would number our dayes , and thinke of our death , that we might apply our hearts vnto wisdome ! lie is vncertaine , death is most certaine : if men could duly meditate of this , that is most certaine , they could not abuse and mispend that so much , which is precious , but most vncertaine . but besides that all men must once die , euen by the course of nature ; death being by sinne bred in the bone , and will neuer out of the flesh : god , who hath the keyes of life and death in his hand , doth by many meanes bring men vnto their ends : and sometimes he doth punish vngodly wretches by vntimely and vnexpected death , shewing his anger by the manner and occasion of his punishing . famous were the iudgements of god vpon those persecuting tyrants ; domitian , hadrian , valerian , dioclesian , maximinus , aurelian , arnolphus , baiazet the turke , and mamucha a saracen . the former was slaine with daggers by his owne seruants , in his priuie chamber , his wife consenting . the second hauing caused ten thousand christians at one time to bee crucified , and still raging against them ; god tooke him in hand at last , smit him with an issue of bloud , then with a consumption of his lungs , and lights , which he spat out , thirdly with a dropsie , and being in horrible torment he would haue killed himselfe , but being hindred , he died in that miserable estate . the third being taken prisoner in the persian warres , sapor the king of persia vsed him as a blocke or stirrope to get on horsebacke , and ( as eusebius saith ) made him to be slayed aliue , and powdered with salt . the fourth in hatred of christianitie by publike edict commanded the christians churches should be beaten downe , and their bibles burnt and torne , and themselues to be put out of their offices in the common-wealth , which had any : but god met with him , plagued him with strange diseases , fired his house with lightning , and terrified him with thunder so , as that not knowing where to hide himselfe he fell mad , and killed himselfe . the fift was smitten with a most stinking and vile disease , which increased his crueltie , and at last killed him ; his carkasse being rotten and full of wormes . st. chrysostome saith the apple of his eye fell out before his death . the sixt had his throat cut by his owne seruants . the seuenth rotted liuing , and sending forth lice and wormes continually , at length died miserably in the twelfth yeare of his tyrannie . baiazet was taken captiue by tamerlaine , caried about in a cage , and vsed as his stirrope , and ended his daies miserably . mamucha returning from the slaughter of many christians , was with his whole armie swallowed vp of the sea , few or none escaping of an hundred saile of ships . what need i say so much ? the iudgements of god are many and fearefull in all the world . morindus a cruell tyrant in this iland , was deuoured of a monster that came out of the irish seas . popiel a king of poland , an vncle-murtherer , and a notable curser , was with his wife ( who consented to his vncles death ) eaten vp of rats . cerinthus perished with the fall of an hot-house vpon him . arrius voided his guts . the emperours constantius and valence , both arrians , were punished by god ; the former by a sodaine , and inexpected apoplexie , whereof he died ; the latter was burnt in a little house , in which he had hid himselfe in his slight from the gothes . but what need i goe so farre for examples ? all ages are full of them . and we see how god suffers adulterers , drunkards , and other sinners which scape often vnpunished , to fall into thefts and murthers whereby they come vnto their deaths . which things , if men would duly consider , it would rouse them vp by the grace of god vnto better care and conscience : which god grant vnto vs. but i will hold thee no longer , but leaue thee to consider the things i haue prepared for thee . thine in christ , thomas tuke . a discovrse of death : corporall , spiritvall and eternall . there is , as of life , so of death , three different kindes ; externall or bodily , internall or spirituall , eternall , or of both body and soule . externall or bodily death is , as a plutarke saith , the priuation of all heate , or as b scaliger speaketh , the priuatien of life : or as they c both say , the disiunction of the soule from the body , which two by god were coupled to make one liuing , and perfect man. death , is a disiunction of the soule , not a destruction , it is a separation , and not an annihilation . etsi morimur corpore , nunquam tamen spiritu : for though ( as martialis saith ) we die in regard of the bodie , yet we neuer die as touching the soule : because death ( as lactantius speaketh , mors non extinguit hominem , sed ad praemium virtutis admit tit : ) doth not make a man to be iust nothing , but admits him to the reward of vertue , if hee haue beene vertuous : or else deliuers him vp to most greeuous punishments , if he haue beene vicious . amōgst the heathen some there were , that held the death a dissolution of the soule , as democritus , epicurus & dicaearchus : others there were , which held it was immortall , as pherecydes , plato , & many moe . the stoicks ( saith lactantius ) held that the soules of men continue , and that ( nec interuentu mortis in nihilum resolui ) they are not brought by death to nothnig . cyrus instructing his sonnes a little before his death saith , that he was ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ) neuer perswaded that the soule af man died ; when it left the body : but saith , that the mind , when it is freed from the fellowship of the body , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is then most wise and vnderstanding : and that , when a man is dissolued , euery thing in the bodie ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) besides , the soule returnes ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) vnto the things of the same kinde , that is , are resolued into the elements , out of which they were taken : and therefore hee forbids his sonnes to thinke ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that he shall be nothing any more after his death . in like manner hermes describing the nature of man saith , that god made man of both natures , to wit , of an immortall nature , and of a mortall , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) making the same man to bee partly immortall , and partly mortall ; which immortalitie is to be vnderstood of the soule , experience shewing the body to bee mortall and corruptible without all remedie . and finally , the diuell himselfe , as he gaue testimonie to the diuinitie of christ , so hath hee by oracle shewed the immortalitie of the soule : for being by polytes consulted vnder the name of apollo milesius , whether the soule remained after death , or was dissolued , hee answered , that the soule , when it was departed from the body ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is alwaies free from the weakenesse of olde-age , and continueth altogither vnvanquished . to these testimonies of the creature we may for better satisfaction adde the witnesse of holy scriptures , which are the very oracles of the great creatour . salomon saith , that when the body returnes to the earth , the spirit returnes to god that gaue it . esay saith , that the worme of the transgressors shall not dye , & that their fire shall not be quenched , which argues the mortall immortalitie , or immortall mortatalitie of their soules . accordingly our sauiour sheweth in two parables , that the soules of wicked men dye not with their bodies , but remaine in torments . the one is of him that said , soule , thou hast much goods layed vp for many yeeres : but god said vnto him , thou foole , this night will they fetch away thy soule from thee . the other of another rich epicure , who was grieuously tormented in hell after hee was dead . it is true therefore , that as lactantius speaketh , mors non funditus perimit , ac delet , sed aeternis afficit cruciatibus , death doth not vtterly kill and extinguish , but euerlastingly torment and punish . now if the soules of the wicked dye not , but continue ( though indeede afflicted so , as that their life is worthy to bee called and accounted death , an euer-dying life , or an euer-liuing death ) it were very absurd to thinke that the soules of the godly should perish with their bodies . doth not our sauiour say , vpon the death of lazarus , that had lien dead foure daies , whom hee raised vp to life , whosoeuer liueth , and beleeueth in me , shall neuer die ? did hee not say to the thiefe , that was crucified with him , to day shalt thou bee with mee in paradise ? doth hee not professe that his martyrs are blessed , that they rest from their labors , and that their workes doe follow them ? what blessednes haue they now ? what is their honour , if their soules doe dye with their bodies ? and to what end should that his proto martyr saint steuen commend his soule vnto him , saying , lord iesus receiue my spirit , but that hee knew his soule did liue , when his bodie was dissolued ? or why should saint paul , if he did not verily beleeue the immortalitie of the soule , desire to bee loosed , and to bee with christ , and vse this boldnes of speech vnto the corinthes . we know that if our earthly house of this tabernacle bee destroyed , wee haue a building of god , an house not made with hands , eternall in the heauens ? and finally , if christ iesus be like vnto his brethren in all things , as the apostle teacheth , sinne excepted : then it appeares , that his brethen are like vnto him : but christ hath a soule , which is immortall , and did not dye , though his body lay dead a time : their soules therfore liue euer , and dye not with their bodies . and that vvee may not seeme to forget that memorable speech of our sauiour to the sadduces , god is not the god of the dead , but of the liuing : but hee is the god of abraham , isaac , and iacob : therefore these three are liuing in their soules , though dead as touching the life of their bodies . and thus our faith concerning the not dying of the soule is founded , fed , and fortified by the testimonie of the scriptures , which beeing of infallible veritie , are simply to bee beleeued , for god , the authour , and inspirer of them . neither is philosophy here of no vse : therefore iulius caesar scaliger , by three reasons prooueth it , taken ( as himselfe professeth ) from aristotle , and created nature . first , no simple is resolued into the grounds therof : for it is composed of no grounds : but the soule of man is a thing simple , and not compounded : for it is an act , ( and no act is a power : therefore it is not compounded ) and a ground , principium effendi & agendi , which it cannot bee , if it be compounded . it followes therefore that the soule beeing vncomposed is irresoluble , and so immortall . secondly , the soule is a celestiall nature : namely , a fift essence , differing from the nature of the foure elements : vnsubiect therefore to corruption , whereunto all bodies elementarie are obnoxious . thirdly , if the soule doe die , being a simple nature , it must needes be brought to nothing : for it cannot be resolued into the grounds of it , because it hath none ( for grounds are the acts of those things whereof they bee grounds : and no such ground as the soule , hath a ground of it selfe besides god , into whom nothing can bee resolued : ) now if the soule should be brought to nothing , then of something nothing shall be made . it is true indeede , that the soule and all created natures , may be corrupted & destroyed , how simple they be so euer . for there is but one absolute and prime beginning or ground of all things , which is god : all other things are dependant , they are all from and by him . now whatsoeuer dependeth on god , at his will the same thing may bee changed of god , and altered at his pleasure . but the soules of men depend on god , and therefore at his becke they may bee deposed from that essence , in which hee made them . now they are not corrupted , because hee will not haue them so to be . these arguments are of some soliditie , and worthy to be receiued : but as for that , which some doe bring to demonstrate the immortalitie of the soule , to wit , because ( they say ) it is ( not onely a deo , but also de deo ) of the very essence of god , which is immortal , it is altogether vnreasonable & wicked . for so it wold follow that the nature of god should be captiuated , deceiued , altered , defiled , damned , & tormented . for though indeede wee be the progenie of god , and partakers of the diuine nature , as the apostles speake , yet are we not parts of his nature , neither doth he communicate by generation his nature to vs , as a father to his children : for god hath but one naturall sonne , which is christ iesus , who is begotten from all eternitie , and hath the whole nature of the father in his person , neither is the nature of god capable of alteration or diuision : and for the speeches of these two apostles , paul and peter , they are to bee vnderstood partly because god is our architect and creatour , and partly in respect of those excellent giftes and graces , which shine in men , specially good men , more then in all other creatures , and partly in regard of that new name , state or nature , which is through the grace of god in christ bestowed on vs. it is true indeede that the soule in some sense may be said to be mutable ( in deterius scilicet desiciendo , & in melius proficiendo ) to wit , by waxing better or worse , in respect of good and euill : yea , and mortall , by dying either to sinne by mortification , or by being dead in sinne , through bondage , and submission to it , or else by suffering tormentes for sinne , which depriue it of the ioyes of life ; but to say that the substance , the essence of the soule , doth dye , doth perish , is dissolued , this is against all sound reason , both theologicall , and philosophicall . it may bee then demanded , if the soules of men dye not , when their bodies loose them , whether goe they , what becomes of them ? the author of the questions in iustin saith , that the soules of the iust are carried into paradise , where is the company and sight of angels , and arke-angels , and of our sauiour christ : but the soules of the wicked into hell. death ( saith chrysostome ) doth not seuer vs from christ , but ioines vs to that company , which is with christ . and anselme agreeth saying , so great peace is wrought by the death of christ , that the soules of the righteous doe now , when they goe forth of the bodie , forthwith enter into heauen , the angels being glad thereof . and this appeares to bee true by that parable in the gospell , which saith that the begger died , and was carried by the angels into abrahams bosome : the richman also dyed , and was tormented after his death in hell. for where should the soules of men be after death , but either in heauen with christ , or in hell with the diuell ? non est vllus vlli locus medius , vt possit esse nisi cum diabolo , qui non est cum christo . there is not any place for any man , to be any where but with the diuell , who is not with christ , saith saint austen . there are two receptacles for mens soules , heauen and hell : tertium penitus ignoramus : a third place we are vtterly ignorant of , saith one . the scripture speaketh of no moe , then two . thus wee haue seene what death is , to wit , a disiunction of the soule from the bodie , and not a dissolution of the soule with the bodie ; the soule remaining vncorrupt , and in aeternum , as lactantius speaketh . death , though , for the nature of it , it bee but one , and the same , to wit , a temporarie diuorce or separation of the soule and body , which were married or vnited by god himselfe , yet in respect of the state , into which men are by it admitted , it is double : and in regard of the meanes or waies , whereby it is effected , it is manifold : for as seneca truely speaketh , mille ad hanc aditus patent , there are a thousand waies to bring a man to death . in respect of the persons dying , and of that estate , which they are let into by death , death is twofold , a death of the godly , and a death of the wicked , a sanctified and comfortable death , a miserable and vnhappie death . of the former , balaam speaketh in his wish . let me die the death of the righteous , and let my last end be like his : and dauid in the psalme , precious in the sight of the lord is the death of his saints . of the latter our sauiour speaketh in the parable when he saith , o foole this night will they ( the diuels he meanes ) fetch thy soule from thee : and againe , the rich man also died , and was buried , and being in hell tormented , &c. furthermore , death we said was manifold for the waies or meanes thereof . for albeit death bee the common way of all flesh , ( omnibus est eadem lethi via , non tamen vnus est vitae cunctis , exitijque modus , ) yet all men goe not the same way vnto death . mille modis lethi miseros mors vna fatigat . death meets with vs a thousand waies . as into a great citie , or into the maine sea , so vnto death there are many waies . it is as the center , wherein all the lines doe meete ; a towne of mart , wherein many waies from contrarie coasts doe end . hos bella , hos aequora poscunt : his amor exitio , furor his , & saeua cupido : vt sileam morbos . some are eaten vp of warres : some are swallowed vp of the seas . the old world was drowned , the sodomites were burned , the disobedient prophet was killed of a lion , the mocking children were deuoured of two beares , senacheribs armie was killed with an angell , herod agrippa was eaten of wormes , pherecides of lice , a king of epirus was killed with a tile , a king of israel with an arrow , and of france with a dagger , some haue beene swallowed vp of the earth , some haue beene killed of serpents , some haue beene eaten of wolues , * one was killed of rats , some by the fall of towers and trees , some by one meanes , some by another . but we will bring them to some heads , yet heere we promise no accuratenesse . there is therefore an ordinarie way of dying , which is vpon ordinarie causes , and is common to all the sonnes of adam since their transgression : or there is a death by causes more rare and extraordinarie , as by pestilence , samine , battell , opening of the earth , wilde beasts , and the like . or thus , there is first a naturall death , which is when nature is spent , when her forces are exhaust . a light will go out of it selfe , when the flame wants oyle , waxe or tallow to feed on . a mellow apple will fall of it selfe , and through-ripe corne will shill without shaking . o' this death eliphaz speaketh , thou shalt goe to thy grane in a full age , as a ricks of corne commeth in due season into the barne : and such a death iob , and dauid died , of whom it is said , they died in a good age , and full of daies . secondly , there is a ciuill death , which is inflicted by the ciuill magistrate , who is the minister of god to take vengeance on him that doth euill . such a death died achan vnder ioshuah , and the two theeues vnder pilate . but it may be asked if the magistrate may lawfully take away the life of an offender , seeing no man is absolute lord of the life of man , but only god ? to the soyling of this doubt , if any be , wee must know that the magistrate is gods lieutenant , or god in office , according to the psalme , i haue said yee are gods , and as iehosophat saith , hee executes not the iudgements of men , but of the lord , whose creature he is , and whose person he represents , and who beareth not the sword for nought , but for the protection of the good , and for the terrour and suppression of the wicked . those therefore that are cut off by the magistrate , as he is a magistrate , or the minister of god , as s. paul doth stile him , they are not cut off by man , but by god , in as much as the authoritie is gods , by which they bee cut off . and although we be all as one by christ , yet is it in respect of the communion of the spirit , and not by reason of any politicke , or worldly parilitie . and albeit christ hath made vs all kings , yet we may iustly say with christ , our kingdome is not of this world , though begunne in this world : and our regalitie may very well stand without wrong to caesar , or his sword . but to returne . ciuill death is double , iust , or iniust . a man dies iustly , when he dies for some wickednes committed , or for some notable villany , as high treason , intēded and plotted , though not performed . thus ioab was slaine at the commandement of salomon , as also shimei , both of them by benaiah . in like maner bigtan and teresh were both hanged for intending & seeking to lay violent hands vpon their king ahashuerosh . thus iustly died those powder-papists , that most barbarously plotted with one blast to haue blowne vp this whole church and state , vnder the wings whereof it is protected ; praise be vnto christ for euer , who hath honoured vs with this saluation , and let all good people say , amen . againe , a man dies vniustly , when he dies vndeseruedly . thus died naboth vnder ahab , s. iohn the baptist vnder herod , the martyrs of christ vnder tyrants , and christ himselfe vnder pilate . for though that christ his death was most iust in regard of god , to whom he was to make satisfaction for vs , whose roome he did willingly stand in : yet pilate had no iust cause to condemne him , nor the iewes to accuse him . but suppose the magistrate will take away a mans life without cause , or for maintaining gods cause ; may not a man resist , take vp armes against him , or practise his death ? no , in no case : for though he abuse his power , yet thou maist not breake thy patience : the misapplying of his authoritie , must not make thee forget thy loyalty . dauids heart smote him , when he did but cut the very coate of his soueraigne saul . and saint peter saith , it is acceptable , if a man for conscience toward god endure griefe , suffering wrongfully . for hereunto ( saith hee , that was willingly crucified with his heeles vpward for his masters sake ) yee are called : for christ also suffered for you , leauing you an example , that ye should follow his steps : who when he was reuiled , reuiled not againe : when he suffered , he threatned not , but committed it to him that iudgeth righteously . blessed are yee , if yee suffer for righteousnesse . and bee readie alwaies to giue an answere to euerie man , that asketh a reason of the hope , that is in you , with meekenesse , and reuerence , hauing a good cōscience . yea , feare not their feare , neither be troubled . but sanctifie the lord god in your hearts . for what praise is it , if when yee bee buffeted for your faults , ye take it patiently ? it is not indeede the praise of martyrdome ( for non paena sed oausafacis martyram , the cause makes a martyr , and not the crosse : ) but if when ye doe well , yee suffer wrong , and take it patiently , this is acceptable to god. and thus much of ciuill death sustained by the authoritie of the magistrate , who ought to be very wary how he smites , remembring that it is more prince-like to saue then to destroy , and more difficult to reuiue one dead man , then to kill a thousand liuing , and that the smallest member is not to bee cutt from the body , but for the fafety of the body , and finally , that the emperour theodosius ( maluit sibi homines religione , quàm timore a stringere ) thought it better to binde his subiects to him by religion , then by terror . for ( multos timere debet , quem multi timent ) he must needs feare many , who will needes bee feared of many : ( quem multi timent , pauci amant ) whom many doe feare , few doe loue : and quem quisque odit , perijsse expedit . but a prince , that is slow to punish , and readie to reward , and which is sory , when hee is constrained to be seuere , as it was spoken of augustus caesar , doth most resemble the prince of princes , and gaineth the loue of his subiects , which is ( saith seneca ) regi inexpugnabile munimentum , an inuincible fortresse for the kings protection . but we haue too much digressed . thirdly , there is a voluntary , or rather a wilfull death , when a man doth of purpose kill himselfe . of this death died achitophel and iudas , who hanged thēselues , & such as desperately cut their owne throats , & throw themselues into welles & waters , or burn themselues vp ; as she , that seeing her goods and bagges consumed with fire , ran in a rage into the fire and there dyed : thus also dyed empedocles a sicilian poet , of whom horace thus writeth , — deus immortalis haberi dum cupit empedocles , ardentem frigidus aetnam insiluit — that is , whiles that empedocles desired that men should count him an immortall god , hee leapt into the flames of aetna ; a hill in sicily , whence ariseth most horrible smoke and flames of fire , to the end that disappearing on the sudden from the sight of men , he might haue beene thought to haue gone into heauen , and to haue been a god , as he did affirme vnto his fellow citizens , the people of agrigentum . but ( by the way ) marke the hap ; the flame ( as one saith ) more iust then hee , discouered his imposture : for it cast vp one of his pantables or sandals , and so it was iusily coniectured that the poore ambitious wretch was there consumed . here sundry questions are to be resolued . first , whether vpon any cause it be lawfull for a man ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to kill himselfe ? i answere no , except god doe by speciall and extra ordinarie reuelation of his will command . the reason is , because a man is not created for himselfe , but for god : and no man is absolute and soueraigne lord of his owne life : for wee are not our owne , we are christs : our bodies and our soules are not ours , but gods , as saint paul doth teach vs. our bodies are the temples of god : if any man shall pull downe or destroy his temple , if he haue not expresse warrant for it , god will him destroy . the sixt commandement saith , thou shalt not kill , now he , that killes himselfe , kills a man , therefore hee violates the lawe , and so incurres the curse . and whereas true fortitude is occupied about thinges , that might ingender feare , and because ( as aristotle speaketh ) nothing is more terrible then death , it might seeme therefore that those which kill themselues , are very valiant men , and therefore to be commended as men indued with the vertue of true fortitude . but in truth they are of all other most cowardly , which doe kill themselues to auoide discredit , shame , pouertie , torments : for because they want discretion , and courage to beare the crosse , therefore out of passion , and through saintnesse of spirit they make themselues away . this is the courage of an hare , which fearing to be rent in pieces of the hounds runnes vnder the hunter . which kinde of fatall foole-hardmesse ouid doth elegantly set forth in these verses , qui rapitur fatis , quid praeter fat a requirit ? porrigit ad spinas duraque saxa manus . accipitrem metuens pennis trepidantibus ales audet in humanos fessa venire sinus . nec se vicino dubitat committere tecto , qua fugit infestos territa cerua canes . he that the fates haue met with , what doth he seek , but things as fatall as the fates , hee met with ? he graspes the sharpest thornes , & roughest stones . the tired bird , fearing the greedy hauke , flyes to a man , that is as greedy of her . and so the hind dreading the hoūds , that chase her , takes vp some neighbour house as fatall to her . what valour was in the fishes in the fable , which leapt out of the frying panne into the fire ? what wisedome is it for a voiding shame to rush into a shamefull death . is this courage to kill thy selfe for feare of being killed by others ? fortitude hath his name ( a ferondo ) of bearing : and men are called valiant ( saith aristotle ) because they indure those things , which are troublesome and bitter . but ( saith he ) for a man to kill himselfe , that hee might auoide pouertie , or trouble , doth not betoken courage , but rather cowardice . for it is the point of a feeble and effeminate spirit to shunne those things , which are painefull . neither doe they indure to dye for honesty sake , but that they might escape and auoide some euill , or greeuous thing . secondly , it may bee asked whether a man may not lawfully hazard his life , yea , and expose himselfe to certaine death for the churches sake , or for the good of his countrey ? yea , no doubt he may and must , if necessitie so require . hereby ( saith saint iohn ) we perceiued loue that christ laide downe his life for vs , therefore wee ought also to lay downe our lines for our brethren . and saint paul saith , i passe not at all , neither is my life deare vnto my selfe , so that i may fulfill my course with ioy , and the ministration which i haue receiued of the lord iesus , to testifie the gospell of the grace of god. and when agabus by the inspiration of the spirit , had told paul that the iewes should bind him and deliuer him to the gentiles , wherevpon some that heard it , with teares besought him that hee would not goe to ierusalem ; then paul answered , what doe yee weeping , and breaking mine heart ? for i am ready not to be bound onely , but also to die at ierusalem for the name of the lord iesus . and vnto the philipians he profesteth his willingnesse to dye for their confirmation , yea , saith he , and though i be offered vp vpon the sacrifice , and seruice of your faith , i am glad , and reioice with you all : and this kinde of death is very honourable . for ( sanguis martyrum est semen ecclesiae ) the bloud of the martyrs is the seede of the church . persecutiembus creuit ecclesia , martyriis coronata est . the church ( saith saint ierome ) increased by persecutions , and was crowned by martyrdomes . tanta est virtus martyrij , vt per illam credere etiam ille cogatur , quite doluit occidere . so great ( saith saint cyprian ) is the force of martyrdome , that thereby euen he is forced to beleeue with thee , that was ready to haue killed thee . the phoenix ( as epiphanius , & others doe report ) when she is come to her full age , gathereth in some high mount a pile of myrrhe , frankencense , and other spices , which being kindled by the heate of the sunne , she suffereth her selfe to be burnt vp ; and of her ashes there first breedeth a litle worme , which at last becomes a phoenix : so the martyrs of christ hauing gathered a pile of vertues and good works , when they see the glory of god , and the good of the church requires it , expose themselues to the scorching heat of persecution , and sacrifice themselues by patience in the flames therof , that by their death the posteritie of the church might be preserued , another generation of faithful christians springing ( as it were ) out of their ashes . philo saith that the coriander seed being cut into little peeces , euerie parcell thereof bringeth out as much as the whole seede would haue done : so it may be said that euery inch of the martyrs , euerie drop of their bloud is exceeding fruitfull ligabantur ( saith saint austen , ) they were bound , beaten , butchered , burned , & multiplicabantur , and yet they multiplied , insomuch as at last christianitie did preuaile ; emperours , kings and queenes submitting their soules to the scepter of christ iesus , and being become noursing-fathers , and noursing mothers of the church which is the spouse of christ , as esay prophecied . in like manner honourable and honest is their death , that die for the safegard of their king and countrie . how readie is the hand to set it selfe before the head , caring for no danger ( that i may so speake ) so that the head may bee preserued whole . the king is the head of a kingdome : what good subiect or seruant will not willingly glue his life to saue the life of his soueraigne ? dulce & decorum est pro patriâ mori : it is a sweete and honest death ( saith horace ) which a man indures for his country . patria est communis omnium nostrum parens : our country ( saith tully ) is the common mother of vs al. chari sunt liberi &c. we loue ( saith he ) our children , kindred , acquaintance : but our countrie alone hath all the loues of all men ( omnes omnium charitates patria vna complexa est ) for which what good man would refuse to die to doe it good ? for the commonwealth is a name of an vniuersall citie , on which wee ought to bestow our selues wholly , and as it were to consecrate our selues . a wiseman should refuse no danger for the safetie of his countrie : for thus ( saith tullie ) he reasons with himselfe : non mihi soli , sed etiam , atque adeò multo potius , natus sum patriae : i am not borne for my selfe alone , but also , and much more too for my countrie . vita , quae fato debetur , saluti patriae potissimum soluatur : let the life , which is due to destinie , bee payed especially for the safegard of the countrie : o fortunata mors , quae naturae debita pro patria potissimum est reddita ! o blessed death ( saith hee ) which being due ( as a debt ) to nature , is payed especially for the countries good ! and vndoubtedly they , that willingly and deuoutly lay downe their liues for god and their countrie , being called thereunto , are of all others most louing , and most couragious : neither doe they die but liue in happie and eternall memorie with god , who no doubt rewardes their momentanie crosse with an immortall crowne of glorie in the heauens . thirdly , it may be demanded , whether the death of christ and of the holy martyrs may be called voluntarie , seeing they died at the commaund and by the execution of others . i answere , their death was voluntarily but not with wicked wilfullnesse sustained of them . for christ could haue saued himselfe then , when hee suffered himselfe to be apprehended , condemned , and executed : for hee had power to lay downe his life and take it vp , and might to doe what he listed : no man could take his life from him against his wil : for being verie god he could not be compelled . and for the martyrs of christ , they died in deed by the malice of others , and not through the malicious wilfulnesse of their owne spirits : yet did they willingly die , choosing rather to die , then to denie their lord , and to betraie a good cause . a man will cast away his wares rather , then bee drowned himselfe : so the martyrs would willingly embrace the fire rather , then dishonour god by cowardize , and loose their soules by apostacie . and that it may fully appeare that their death was with their willes ( though not simply , as if they were in loue with death , or were wearie of their liues ) aske the cause of their profession . what made , who forced them to embrace the faith ? no man , but they willingly through the worke of gods spirit receiued it . againe , though they did embrace it , yet if they would haue forsaken and for sworne it ; they might haue saued their liues , and perhaps haue come to preserment also , many of them : but rather then they would denie their lord , that bought them , and his truth commended to them , they did willingly and cheerfully endure those punishments which were laid vpon them . there bee two sorts of voluntarie deathes , the one lawfull and honest , such as the death of martyrs , the other dishonest and vnlawfull , when men haue neyther lawfull calling , nor honest endes , as of peregrinus , who burnt himselfe in a pile of wood , thinking thereby to liue for euer in mens remembrance . so of asdrubals wife , who at the surprizing of carthage , rather choosed to burne out her eyes , and yeeld her bodie to her countrey flames , then to behold her husbands miserie , and to be her selfe a prey vnto the enemie : finally of abimelech , who made his page thrust him through and kill him , least it should bee said of him . a woman slew him : for a certaine woman had broke his braine-pan with a stone . but the holy martyrs suffered themselues to be slaine for the glory of god , the honour of his truth , the confirmation of his people , & the remonstration of their gratitude and fidelitie , and that they might obtaine a better resurrection . fourthly , it may be asked whether this willing & alacrious death of the martyrs deserued for the worthines therof to be rewarded with the ioies of heauē ? vndoubtedly no : for euerlasting life is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the gracious gift of god through iesus christ , and not giuen for the bloud of the martyrs , which yet no doubt is very precious in his sight . et si millies moriamur : although ( saith chrysostome ) we should die a thousand deathes , et si omnes virtutes animae expleamus , though we should shew the perfection of all the vertues of the soule : nil dignum gerimus ad ea , quae ipsi à deo percepimus , yet doe we nothing worthie in comparison of thoses things which we haue enioyed , of god. te coronat in miseratione , & misericordia saith saint austen , god crownes vs in mercie and compassion . notabis quod mors christi sola potuit mererivitam vitam aeternam : you shall marke ( saith cusanus ) that the alone death of christ was able to merit eternall life . alij omnes martyres non merentur ex sua morte vitam aeternam . no other martyr by his death dotht deserue eternall life . merium meum miseratio domini my merit , ( saith bernard ) is gods meruie . and to make it sully cleare , by reason that by their deathes they could merit nothing , i demand whether martyres stand not bound to christ for his death , which is their deliuerance , to die for him , if he require it ? it may not be denied , a brow of brasse would blush at the deniall of it . i demaund further , who giues them courage and conscience to suffer death ? euen god , of whom we receiue , what wee haue , and who for christ doth giue vnto men , not onely to beleeue in him , but also to suffer for him . eueu homer could say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that god did increase and daunt the courage of men . and pindar likewise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , o god , great vertues ( and what greater then fortitude and pietie ? ) doe come to mortall men from thee . i aske thirdly , is god bound to the martyrs to giue them courage , constancie , fidelitie patience ? no verily : for god is ( liberrimum agens ) a most free worker , tied to no man further then he list himselfe . he will doe what he will , he hath mercy on whom he listeth . and who hath giuen vnto him first ? i demaund yet once more ; is it by gods gracious assistance , or by their owne proper strength , that the martyrs did vse their gifts and vertues wel , and not loose them , or vse them indifferently ? no man , though his head were made of steele , could say but that it is by gods grace that he doth continue constant in grace , and vse his gifts with profit . for who doth confirme vs vnto the end , but god ? who but he doth performe the good woorke begunne , vntill the day of iesus christ ? by whose power are we kept and guarded through faith vnto saluation , but by the power of god ? of whom are we to desire strength , confirmation , perfection , and establishment but of god ? whom to are we to ascribe them , but to god. it followes therefore that the martyrs for their very martydomes stand rather bound to god , then god to them . no man hauing freely bestowed vpon another a gift , is bound by the good vse of the said gift to bestow more , but he that receiueth it , is rather bound to him , that giues it . but all the works of grace whatsoeuer , though neuer so well vsed , are freely bestowed vpon men by god , who also of his free good will doth enable them to vse them well : therefore god is not bound by the good vse therof to bestow more . and so consequently all holy martyrs stand obliged vnto god , and all their reward ( which is very great : for according to their passions and their patience , such shall bee their euerlasting possessions in paradise ) is of gods mercie , and not for their merits . fiftly , it may bee asked if a man seeing his neighbour about to cut his owne throat , to drowne , poyson , hang , or otherwise to kill himselfe , be bound in conscience to hinder him , if hee may possibly ? i answere , hee stands bound by the lawe of charitie . for if a man should saue his neighbours sheeepe from drowning , or his house from burning , how much rather ought hee to saue his neighbour himselfe from perishing ? it is true indeed , which the poet saith , inuitum qui seruat , idem facit occidenti : hee that saues a man against his will , doth as hee , that kils him , that is , hee out of his corruption of heart , and distemper of braine accounts him as his murtherer , that would saue his life , because hee accountes it worse then death to liue : but our neighbours corruption may not let our courtesie , his weakenesse and wilfulnesse must not cause vs to bee vncharitable : and though hee by reason of distemper will take him for his enemie , that saues him , yet god , to whom euerie man owes his life , doth account it charitable , and agreeing to sound reason , that a man should to his power hinder any man , that out of will and weakenesse seekes his owne destruction , and will not hold him guiltlesse of murther , that wittingly and willingly suffers his neighbour to make himselfe away , if it lay in his power to haue hindered him with the safetie of himselfe . sixtly , it may bee demanded , whether for a man wilfully to kill himselfe bee a great sinne , as it is commonly reputed , and whether it may bee forgiuen ? to the first branch of the question i thus answer . it is a most grieuous sin for a man wilfully to murder himselfe . for first , he sinnes against god , who out of his goodnesse lent him his life to vse it to his glorie , and not to cut it off with shame and wickednes . indeede if a mans life were his owne , and not gods , he might doe with it what he would . commonly a man makes himselfe away for one of these causes ; either because hee counts his sinnes vnpardonable , and that with god there is no mercy for him : and this made iudas hang himselfe , who notwithstanding his vile treason , and abhominable couetousnes , which brought him to it , might haue found mercy , if he had had the grace by faith to haue come to christ , and with true repentance to haue returned : but to all his other sinnes adding these of finall desperation , and wilfull murder , hee did wilfully depriue himselfe of mercy . iudam traditorem non tàm scelus , quod commisit , quàm indulgentiae desperatio fecit penitus interire : the villany ( saith saint augustine ) that the traitor iudas committed , was not the cause of his vtter destruction , so much as his despaire of pardon . sceleratior omnibus , o iuda ( saith leo ) & infaelicior extitisti , quem non paenitentia duxit ad dominum , sed desperatio traxit ad laqueum . thou wast , o iudas , more wicked and more wretched , then all men , for that repentance led thee not to the lord , but desperation drew thee to the halter . yea , but a despairing man will say , i haue beene a most grieuous sinner all my life long , how should i looke that god should forgiue mee ? let no man distrust ( saith saint austen ) let no man , guiltie to himselfe of his old offences despaire , nouit dominus mutare sententiam , si tu nouer●s emendare delictum , mend thou thy faults , and god will vouchsafe thee fauour . let thy end be good as the theeues was , and christ will receiue thee into his kingdom . let no man despaire of pardon ( saith isidore ) though he repent about the end of his life : for god doth iudge euery one as his end is , and not as his life was . and suppose that god will not forgiue thee : wilt thou therefore by killing thy selfe make thy sinne the greater , and send thy soule the sooner into hell ? this is very madnesse , and extremitie of folly . but why shouldest thou despaire ? desperatio certa mors est : desperation is certaine death , faith ambrose , aeternae ciuit atis ianuas nobis desperatio claudit : desperation doth shut the gates of heauen against vs : desperare est in infernum descendere , to despaire is to descend into hell , ( saith isidore ) on the contrarie , prima salus est declinare culpam , secundae non desperare veniam , to auoide the fault is the first step to saluation , and the second is not to despaire of pardon . doest thou despaire of mercie , as thinking that god cannot helpe and pardon thee ? hee can doe all things : with him nothing is impossible : neither can the fountaine of his mercy be drayned dry . my sinnes ( said cam ) are greater then can bee forgiuen . mentiris , cain , maior est dei miserieordia , quàm omnium peccatorum miseria : thou lyest , cain , ( saith saint austen ) gods mercie is greater then the misery of all sinnes . or doest thou despayre , because thou thinkest god will not forgiue thee ? tell me , o vaine man , hath god made thee of his counsell ; how canst thou thus thinke with reason ? why doest thou imagine that god hath no mercie for thee ? is it because thou art a greeuous sinner ? who is not so ? is it because thou art not worthy of mercy ? who is worthy ? mans worthinesse is vnworthinesse , and his merits , demerites ; if mercy succuored not , misery would swallow al men . but why will not hee haue mercy on thee ? is not god mercifull and tender-hearted ? be mercifull to thy selfe by repentance and true hope , and doubt . lesse god will be mercifull to thee by pardoning thee . doest thou thinke that he will not heare thee , if thou callest ? be not iniurious to thy selfe : the lord is neare vnto all , that call vpon him in trueth . come vnto mee , all yee , that are heauy laden , saith christ , and i will refresh you . iustly doth he lack , that may haue for asking . thinkest thou that god delights in thy death ? be not iniurious to god. as i liue , saith the lord , i desire not the death of the wicked , but that the wicked turne from his way and liue . turne thee , turne thee , and despaire not , and thou shalt liue . tertullian here exclaimeth , iurat deus , viuo , dicens , cupit sibi credi , god sweareth saying . as i liue ; hee desires that men would beleeue him . o beatos , quorum causa iurat deus ! o miserrimos , si nec iuranti domino credimus . o blessed men , for whose sake god doth sweare ; but o most miserable wretches , that we are , if we will not credit him , though hee doe sweare ! but thou hast liued long without repentance , thou hast long abused his lenitie , and hast setled on thy lees , it is now iust that god should set the feete of his iustice on thee , and tread vpon thee like vnsauorie salt , it is too late to repent , repentance is hid from his eyes . it is true that god may iustly deny thee mercy now , seeing thou hast neglected thy good , mispent thy time , abused his gentlenes . but god neither doth alwaies , neither hereafter will be euer doe all which he may may iustly doe : but hee sometimes shewes mercie , when men are most miserable , and haue very long abused his patience towards them . hee vouchsafed mercy to the thiefe vpon the crosse , that no man by reason of long or grieuous wickednesse should despaire of mercy . despaire not then , o man , but hope in god : he can forgiue thee , if he will : he hath not told thee that he will not : he will forgiue thee , if thou wilt repent : repent then , and repent of these desperate imaginations , and he will remit thee . cry out , and say , o lord , helpe , o lord forgiue , turne me , o lord , vnto thee , and i shall be turned . draw me , and i will runne ●fter thee . hide thy face from my sins , & put away all my misdeeds . create in me a cleane heart , and cast mee not away from thy presence . and this is one common cause , to wit , the despaire of pardon , which makesmen make themselues away . another is very vanity of minde , and to auoide reproch , insamy , beggery , contempt , and the despight of the enemy . thus saul commanded his armour-bearer to thrust him through with his sword , least the philistims should kill and mocke him : and because his armour-bearer would not , therefore he killed himselfe : and his armour-bearer seeing him dead , fell likewise vpon his sword , and dyed with him . in like manner achitophel seeing his counsel was not followed , and no doubt fearing the wrath of his soueraigne , which he had by his treacherie deserued , went home and hanged himselfe . lucretia stab'd her selfe to renowne her chastitie . cleopatra applyed venemous serpents to her body , because shee would not bee carried as a captiue in triumph . others ( wee haue heard ) haue hanged themselues , because the price of corne hath fallen against their couetous desire and expectation . oh , what horrible iniury is here offered vnto god! such surely either thinke god is not , or that his eye mindes them not , or else they presume vppon his mercie , or distrust his prouidence : but how euer it be , it is sure there wants true wisedome , and fortitude of spirit , they forget to humble themselues vnder the mighty hand of god , and are not contented with his corrections , and finally take vpon them as if they were the lords of their owne liues , and forget to winde their care vpon his prouidence . now seeing these are causes of such selfe-murdering courses , wee must needes account such selfe-slayers guilty of greeuous sinne , whereby they are very iniurious to almightie god , the lord and authour of their liues . secondly , hee that murthers himselfe is iniurious to the church of god. for whereas he should obey the doctrine taught him , which she commends vnto him from christ her husband , hee flatly shewes himselfe disloyall , vnthankefull , and vnruly : and is by this his wilfull murder a griefe vnto her , & scandalous by his leud ensample . and whereas his life should vpon necessitie haue beene giuen away in her service and for her securitie , it cannot now bee , neither can he performe such seruice for her , as hee ought and might haue done , if this murderous spirit had not possest and spoiled him . thirdly , he that murders himselfe , offers wrong vnto his country . for as he was borne in her , so he was born for her . his life , which he owed to death , should ( if neede had beene ) haue beene offered vp in her seruice : but by this vnnaturall murder of himselfe , he depriues her of all helpe and honour , which otherwise shee might haue enioyed of him , if true valour , faith , and wisedome had possest him . fourthly , he offers wrong vnto his parents , which vnder god were the causes of his life . and is this all the thankes , the comfort , and credit , hee does them , for their generation , and education , care and cost , to make himselfe away , to bee his owne hangman or executioner ? such a sonne is a shame to his father , and an heauinesse vnto his mother , and by his wickednesse depriues them of that helpe and comfort , which god and nature claimed at his hands . finally , he is iniurious vnto himselfe : first to his soule , making himselfe guilty of murder , and so of death : secondly , to his body , which with his owne hands hee doth destroy , and deliuer to corruption , beeing neuer able to repaire it by himselfe againe , and depriues it of that honest and comely buriall , which otherwise it might haue had with the bodies of the saints : thirdly , he marres his credit , making himselfe famous by an infamous death , and giues iust occasion to men greatly to suspect his saluation . wee are now come to the second part of the question , whether may this selfe-murder be forgiuen ? vndoubtedly it may , if god will ; for gods mercy is greater then the mischiefe and malice of any sinne or sinner : and the death of christ is of merit sufficient to wash away the foulest wickednes , that can be committed . this therefore i say , a man that killes himselfe , if hee doe repent of his murder , before he be dead , he may , and shall be forgiuen . gods mercy may be bestowed , inter pontem & fontem , betweene the bridge and the water , betweene the stabbe and death . the sinne against the holy ghost might be forgiuen , if the sinner could repent : but because hee cannot repent by reason of the hardnes of the heart , which shall not be remoued to death , therefore he cannot be forgiuen . but selfe-murderers are not alwaies ( as those sinners ) punished with finall hardnes and impenitencie , and therefore they may be forgiuen , and no doubt are sometimes , then when god doth giue them grace to repent , and grone vnto him for his mercy . but let no man presuming vpon gods mercy dare to commit this barbarous villany , least by presuming on mercy , he meet with iudgement , which is the ordinarie portion of presumptuous offenders : but rather let him pray and say with dauid , keepe thy seruant from presumptuous sinnes , and let the meditation of mine heart be acceptable in thy sight : for indeede the meditation and intention of murder is too too vvicked and abominable . to conclude , it may be demanded whether a man be guilty of his owne death , if he shall be kild , when out of a priuate humour , and desire of reuenge hee doth either make , or take a challenge ? yes no doubt : for though hee did not simply will , but rather nill his owne death , yet because he left his calling , and did willingly agree and condescend vnto the meanes of his death , which is fighting , hee becomes thereby guilty of his death . and it is not inough to say that hee did not intend to worke his death , but rather to saue his credit , and honour , by offering or accepting the challenge , and by sighting . for neither god , nor the positiue lawes of our kingdome doe allot and allow those meanes of sauing mens reputations and of righting themselues by them , but vtterly condemne them , and punish the vsurpers of them : & besides , whatsoeuer he ment to effect by those irregular courses , yet the euent shewes ( when he is slaine by them ) that they were the meanes of his slaughter , to which he gaue consent without constraint . yea , i adde further , that whosoeuer holds this paradox , which is so commonly receiued in the world , that the giuing of the lye , or of foule-mouthed language , must necessarily for the saueguard of honour bee reuenged vvith a stabbe , a stroke , or a challenge of a combat , he is an embracer of a murderers doctrine , and by holding it makes himselfe a very murderer in the iudgement of god , who condemnes all murdering positions , intentions , & desires , as well as the acts of murder . and thus much concerning voluntarie death . violent * death is when by force a man doth die . such a death did absalon die , when as full against his will he hanged in the oake , where he was slaine hanging , by ioab and his tenne seruants . the like death died daniels accusers , who being cast among the lions were crushed and killed of them . in like manner also this kinde of death those eighteene died , vpon whom the tower in siloam falling slew : and of this death horace saith , he had almost perished by a tree that fell vpon him . and that we may briefly conclude our discourse of the kinds and waies of dying , one man dies more easily , another with more difficultie , and greater paines : one dieth in his full strength , being in all ease and prosperitie : his breasts are full of milke , and his bones runne full of marrow : and another dieth in the bitternesse of his soule , and neuer eateth with pleasure . one dieth being wasted with long sicknes , and lingring diseases : another dieth sodainly , without warning , and beyond his expectation . now it may be by the way demanded , whether it bee lawfull to pray against sodaine death ? i answere thus ; because our corruption is great , our sins are daily , our aduersarieslie and subtle , readie to take all aduantages , and because without repentance men may not looke for pardon , and because as death doth leaue vs , so the latter day shall finde vs , therefore least we should be taken vnprepared , it is fit and needfull for vs to pray that god would not take vs away vpon the sodaine : or if it shall seeme good vnto him to remoue vs sodainly , that hee would be pleased not to take vs away vnprepared for him : but that , whēsoeuer he doth remoue vs , he woud pardon & accept vs , & be pleased to smite vs , whiles we be either in some holy worke of his seruice , as preaching , prayer , meditation , or the like , or else in some honest worke of our honest calling , or at the least in no euill plot , nor about any euill act . now finally , of sodaine deathes some are by the distemper of the passions , as the death of such as die of feare , sorrow , or ioy . thus died that good old poet phileman , who being neere an hundred years old , and seeing ( as he lay ) an asse eate figs , fell into an extreme laughter , and hauing called his seruants , he bad them giue the asse some drinke after his figges , and laughing very earnestly so died . plutarch also writeth of one polycrita , who with ioy conceiued , for that her life was granted , whereof it seemes she was not a little fearefull , fell downe sodainly , and so died . againe , some that die sodainly , are taken away by the extraordinarie hand of god , as dathan and abiram , whom the earth opening her mouth by gods command deuoured : thus also two sonnes of aaron , nadab , abihu , sodainly were killed by fire sent out from god. nabal also the lord sodainly smote and slue , not long after his churlishnesse toward dauid . others haue died by the special permission of god , though by the meanes of the diuell himselfe : as iobs children , who were sodainly slaine with the fall of the house vpon them , which was blowne downe with a sodaine storme , raised doubtlesse by the power of the diuell . others haue beene sodainly dispatcht with their owne hands , as lucretius the poet : some haue beene sodainly killed of others as eglon , whom ehud slue with his dagger , or as the princes and people of the philistins , on whom sampson with the sorce of his armes pulled downe the house , in which they were assembled : or also as sisera , whom iael slue with a naile driuen into his head , as he was sleeping in her tent : but all these * perished without treason : but some others haue been sodainly dispatcht by treason , as senacherib , whom his owne sous slue , as he was in his idols temple , & as elah whom his seruant zimri kild , as he was in his drunkennesse : and thus with inhumane barbarity shold our noble king with many mo haue died in the parliamēt house by the malice of wicked iesuits and their bloudie schollers , had not god from heauen deliuered them , whose name be praised for euermore , amen . and thus from the kinds of death we passe vnto the causes . the first and highest ruling cause of death is almightie god. dauid saith to the lord , thou hast made my daies as an hand breadth . hezekiah saith , thou wilt make an end of mee : to whom said god , i will adde vnto thy daies fifteene yeares . by which it appeareth that god is ( vitae necisque , arbiter ) the author and ordainer of life and death . yea the lord by that commination vnto adam . in the day that thou eatest thereof , thou shalt die , doth plainely shew that in his hands is the power of life & death . finally he saith , i forme the light , and create darkenesse , the light of prosperitie , the darknesse of aduersitie , the light of life , the darknesse of death , i make peace , and create euill , the euill , not of sinne , but of sorrow , of troubles , bloudshed , famine , pestilence , death . to all things ( saith salomon ) there is an appointed time , a time to be borne , & a time to die : & who hath appointed this time , but god , who hath put times and seasons in his owne power , as our sauiour teacheth ? and surely , if god number the verie haires of our head , doubtlesse he hath numbred the daies and houres , and minutes of our life , and hath set downe the periode of our age . and if a poore sparrow cannot light on the ground without his will , surely then no man can fall into the ground but by his will. euen the wiser heathen knew this , therefore hector saith in homer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that god did call him vnto death . tertullian another doctor saith , deus vniuersa vtique , disponendo praescituit , & praesciendo disposuit , that god hath foreknowne and disposed all things : if all things , then the liues and deathes of men . saint ierome saith , what good things or euill things soeuer be in the world , non absque , prouidentia , & fortuito casu accidit , sed iudicio dei , not one of them comes to passe by chance , and without prouidence but by the iudgement of god , if nothing , then not murthers , manslaughters , killing . finally , saint austen saith , voluntas deiomniū , quae sunt , ipsaest causa , that the will of god is the verie cause of all things , that are : and to conclude with the prophets speech : who is he that saith , it commeth to passe , and the lord commandeth it not ? it will be thus perhaps obiected , if god be the author of death , then it seemes hee delightes in the destruction of his creature : for by death life is put out , and the bodies of men are corrupted . i answere thus , death is a punishment , or at the best , and to the best a triall , a correction , a passage to a better life : now god ordaines and appointes death , not simply as it is a destruction , but eyther as it is a punishment of wicked men , or a correction and triall of the godly , and as a meanes of deliuerance to his elect from worldly and wicked miseries . euen as a wise , potent , and iust king appointeth places of execution , executioners , and the death of grieuous malefactors , not as though hee delighted in them , but for the maintenance of iustice , the punishment of vice , and for the good of the commonwealth : or as a father , who maketh and vseth rods , not because he taketh pleasure simply in whipping , or in roddes , but because hee desires the good of his children , and that they might be afraid of euill : or finally , as a landlord that puls downe his tenants house , not because he delightes simply in pulling downe of houses , but for that he purposeth to cure it of all rottennesse and ruines , and to build it for him new and faire againe . it may againe bee thus obiected : if god appoint and ordaine euery mans death , then if a man murther himselfe , or if he be killed by another , or be vniustly put to death by a tyrant , god ( you will say ) appointed and ordained that mans death , which you will say is harsh . i answere , and let my words be well obserued . our sauiour iesus christ wee all know was most wickedly put to death by the iudges iniust sentence at the malitious pursuite of the iewes : now saint peter saith expresly that he was deliuered by the determinate councell of god , and that his enemies were gathered together against him : and what to doe ? to doe ( saith peter ) what soeuer thine hand , and thy councell had determined before to be done . thus therefore i say , if any man kill himselfe , or bee killed by others , no more is done then was of old determined by the hand and counsell of almightie god. thou wilt then replie , if a murtherer do but what god willed and determined to be done , then he is to be excused as one that fulfils the will of god. not so : and the reason is , because though he did that act , which god would , and determined in his secret and eternall councell to be done , yet he did it not vpon those grounds , & for those ends , which god did propose vnto himselfe . for all the workes of god are done in wisedome and iustice : but the murtherer is set a worke by the diuell , and his owne inward corruption . when the father deliuered his sonne , ( saith saint augustine ) and christ his bodie , and iudas his master , wherfore is god in this deliuery iust , and man guiltie , but that because in one thing , which they did , the cause is not one , for which they did it ? againe , though a murtherer doe what the hand and counsell of god hath determined to bee done , yet that is no warrant for his murther , because hee sinnes against the reuealed will of god , the which is to be obeyed of euery man vnto death : now gods reuealed will is that we should not murther . it will be said then that the reuealed will of god ( which forbids murther ) is contrario to his secret will , by which hee doth determine and appoint it . i answere , the reuealed will is not contrarie to his secret will : for the reuealed will forbids murther simply as it is murther : but the secret decrees and willes it , not as or because is is murther , sed propter coniunctum bonum , but for some good conioined with it . for it is not possible that god , who is the fountaine of good things , yea and goodnesse it selfe , should will any euill for it selfe . but that no man be mistaken , that readeth these things , i will heere briefely shew mine opinion in this point of murther . first , i say god is not the author of murther , as it is murther , but doth detest and condemne it , and puts no ( not the least ) malice into any mans heart , which stirres him , or moues him vnto murther . secondly , i say that which god doth about murther , is comprehended in these actions . first , as the vniuersall cause of all things hee sustaineth man and all his actions , so that no man could either be , or act any thing , but that god doth sustaine him . for by god we are , we liue , and moue . all a mans actions therefore , as they are actions , and euery man , as he is a man , is the worke of god , and therefore also good . the action then ( which is the materiall part or subiect ) of murther , the naked action ( i say ) is of god , not the murther , which is the formall part , indeed the deformitie of that action . secondly , god with-holdeth his grace from the murtherer , and leaues him to himselfe , being tied to no man further or longer then he list . now , as hugo de sancto victore saith , peccatū necessarie sequitur ex gratiae subtractione , sinne necessarily , followes vpon the with-holding of grace : but how ? not as the effect followes the efficient : for god doth not put any murtherous thought or intention into their hearts : but he doth onely denie them his grace , which should make them tender hearted & louing : he giues satan leaue to egge them on , and offers them sundrie obiects by themselues good , which they turne into occasions of euill , hauing neyther will nor power to stay themselues . and god may thus deale , because he is bound to no man. thirdly , god ordereth and disposeth the murther , and that is thus : hee directes it so , as that it proceeds no further , nor no otherwise , then hee pleaseth : sometimes hee turnes it to another end , then the murtherer thought of : sometimes hee makes a way by it to punish some other sinne , and sometimes he turnes it to the good of them , that are murthered . but i will set downe some sentences of the learned , of whom i haue light my candle : which i will propound as answeres to these ensuing questions : first , is there any thing , whether good or euill , which is not by the will of god ? non fit aliquid , nisi omnipotens fieri velit , vel sinendo vt fiat , velipse faciendo : there is nothing done ( saith saint austen ) but that which the almightie will haue done , either by permitting it to be done , or by doing it himselfe . secondly , may not a man will that with an vniust will , which god doth with an holy ? fieri potest vt hoc velit homo voluntate malâ , quod deus vult bonâ . it may fall out ( saith saint augustine ) that a man may will that with a will , that is euill , which god doth will with a good . thirdly , is it good that there should bee euill ? quamuis ergo , quaemala sunt , in quantum mala sunt , non sunt bona : tamen vt non solum bona , sed etiam sint & mala , bonum est . nam nisi esset hoc bonum , vt essent & mala , nullo modo sinerentur ab omnipotente bono : although ( saith saint augustine ) those things , that are euill , as they are euill , are not good ; yet it is good that there should bee not good things onely , but euills also : for except it were good that euilles be , they would by no meanes bee permitted of that good that can doe all things . fourthly , is that , which is against the word , at any time done with the will of god ? intelligendum est omnia vel adiunante domino perfici , vel deserente permitti : vt intelligas tamen nolente deo nihil prorsus admitti . vnderstand ( saith saint augustine ) that all things are either done by gods helpe , or suffered to be done by his forsaking , that thou maist know that there is nothing at all committed if god nill it . propterea namque magna opera domini exquisita in omnes voluntates eius , vt miro & ineffabili modo non fiat praeter eius voluntatem , quod etiam contra eius fit voluntatem : for therefore ( saith he ) the great workes of the lord are exquisit according to all his willes , that after a maruellous and vnspeakeable manner , that is not done besides his will , which is also done against his will. fiftly , doth god will no more , then his will is to worke himselfe ? est dei voluntas beneplacitum eius , voluntas eius operatio eius & voluntas permissio eius : the will of god ( saith hugo ) is his good pleasure , his will is his operation , and his will is his permission . sixtly , doth not god will contrarie thinges , if he doe will those things , which he doth in his law forbid ? yea ( saith perkins ) if hee should will that the same thing should come to passe , and not come to passe in the same respect and manner : but god forbiddeth sin , as it is an euill : and doth will it should come to passe , as it hath respect of good . here vpon thomas aquinas saith , deum velle mala sieri , & deum velle mala non sieri , non opponuntur contradictoriè , cum vtrumque sit affirmatum , this is no contradiction to say that god doth will that euills should bee done , & that god doth will that euils should not be done , seeing both the propositions are affirmatiue . seuenthly , doth god make men sinners , or doth he onely order them ? saint austen saith , god makes men iust and orders them , peccatores autem , in quantum peccatores , non facit , sed ordinat tantum : but god makes not sinners , so farre forth as they be sinners , but onely orders and disposes them . and againe , as god is the best creatour of good willes , it a malarum voluntatum iustissimus ordinator , so is he a most righteous orderer of euill willes . eightly , is it iniurious to god to say that hee drawes good out of euill , and vseth euills , as a wise phisitian doth poison , vnto good ? clemens alexandrinus saith , it is a point of diuine wisedome , vertue and power , not onely to doe good things , but also to bring the deuises of the wicked to some good and profitable end , & vtiliter iss , quaevidentur mala vtatur , and to vse those things profitably , which seeme euill . austen saith , deus quasdam voluntates suas vtique bonas implet per malorum hominum voluntates malas : god doth accomplish certain good wils of his , by the naughty wils of naughty men . and fulgentius saith , de malo opere cuinslibet non desinit ipse bonum operari , that god ceaseth not of euery mans euill worke ▪ to worke that , which is good . but tell me yet againe , though god put no corruption into any mans heart , yet doth hee not incline the will to sinne by offering a man obiects , and by leauing him to himselfe , as a shepheard stirres vp his sheepe to eate by setting hay or grasse before it , or as a huntsman stirres vp his greyhound to a course by shewing him the hare , and letting the slip goe ? manifestum est , &c. it is manifest ( saith saint austen ) that god doth worke in the heartes of men ( ad inclinandas corum voluntates ) to incline their willes , whither he pleaseth , either to good things for his mercie , or to euill things for their deserts , sometimes verily with his open iudgement , sometimes secret , but alwaies iust . and bellarmine saith that by a figure god exciteth men to sinne , as an huntsman setteth the dogge vpon the hare , by letting goe the slip , that held in the dogge . if these things then , which are spoken of sinne in generall , be applyed vnto the particular sinne of murder , it will appeare that euery murderer doth ( as it is said of the murtherers of our sauiour ) whatsoeuer the hand and counsell of god had fore-determined to be done , and that god doth permit , limit , and order him , as it seemeth best in his holy wisedome . now wee haue seene how god is the ordainer , and inflicter of death . but further wee must know , that death comes by sinne , as the apostle sheweth , and before sinne there was no death at all . for death is the wages of sinne . quoniam mors non naturae conditio , ised poena peccati , sequatur necesse est poena peccatum . because death ( saith saint austen ) is not the condition of nature , but the punishment of sinne , it is necessary that the punishment should follow the sinne . for it is most certaine that god hath not made death ( as though be were in loue with death for it self sake ) neither hath he pleasure in the destruction of the liuing : but vnrighteousnesse bringeth to death , and man by forsaking god hath procured his owne death . and although ( as saith siracides ) life and death come of the lord , yet not vpon the same ground . for vita is a donante , life is a gift of god , that giues it : but mors is a vindicante , death is a punishment inflicted of god , auenging , as saint austen teacheth . but let vs heare saint paul. by one man , saith he , that is , by adaem , sinne entred into the world , and death by sinne . and that wee may briefely dispatch the causes of death , we must vnderstand , that as death is of god for sinne , so it comes by diuers meanes ( as hath beene toucht afore ) all which from the greatest to the smallestare determined , ordered and directed by the lord , so as that none of them come to passe , but according to his most holy prouidence . and thus wee leaue the causes of death , and come vnto the subiects thereof . albeit iesus christ the sonne of mary dyed , yet wee must know it was not by his owne desert ( for hee knew no sinne , he was no sinner ) but because it was his will to dye , that by his death hee might deliuer vs from eternall death , and sanctifie our death to be the doore of life vnto vs. and although adam dyed , yet it was not because hee was a man , but because he was a sinner . for if adam had neuer sinned , adam had neuer died , because god had granted him this grace , vt posset non mori , si eius mandatis obsequeretur , as to bee able not to die , if he did obey his precepts . this then i say , all the children of adam by reason of sinne ( in which all but christ are conceiued and borne ) are all without exception subiect vnto death . by one man ( saith saint paul ) sinne entered into the world , and death by sinne , and so death went ouer all men . the law of sinne ( saith austen ) is that whosoeuer shall sinne , must die . the law of death is whereby it is said to man , thou art earth , and vnto earth thou shalt returne . out of it we spring , because wee are earth . et in terram ibimus propter meritum peccatiprimi hominis , and to earth we shall returne for the first mans sinnes desert . but you will say , how is it that infants of a day olde doe dye , seeing that they commit no sinne ? i answere , sinne is either the corruption of nature , or any euill , which proceedes as the fruites thereof : or thus , sinne is either originall , or actuall : the former is in infants , though not the latter . for euen infants are conceiued and borne in sinne , being naturally vncleane and guiltie of adams first transgression . the stame of the roote corrupted is so propagated & diffused through all the branches , which arise thereout , that as saint austen truely speaketh , nec infans quidem vnius diei a culpâ sit primae praenaricationis alienus , indeede an infant of a day old is not free from the fault of the first transgression . but it may bee asked , how infants can become guilty of that , they did not giue consent to ? i answere . the fall of adam and eue is the fall of all their children begotten after the common order , euen as the righteousnesse of christ is become the righteousnesse and saluation of all his children : because as christ , so adam was no priuate person , but represented all mankinde , which vvas now within his loynes . because ( saith anselme ) the whole nature of man was ( in protoplastis ) in our first formed parents , and nothing thereof was out of them , the whole nature was weakened , and corrupted . as therefore , if it had not sinned , it should haue been propagated such , as it was of god created : it a post peccatum , qualem se fecit peccando , propagatur : so since it hath sinned , it is propagated such , as it hath made it selfe by sinning . fuit adam , & in illo fuimus omnes perijt adam , & in illo perijmus omnes . adam was ( saith saint ambrose vpon the gospell of saint luke ) and in him wee all were : adam perished , and in him we perish all ; in him , because wee were all in him , because we are all of him , and he as our head and representer receiued and lost for vs all . but it vvill bee obiected that infants baptised haue no sinne , it beeing taken away in baptisme , how happes it then that infants baptised die ? and how is it that the best beleeuers die , seeing that their sinnes are vvashed away in the blood of christ ? i answere , with the augustane confession out of saint austen : sinne is remitted in baptisme ( non vt non sit , sed vt non imputetur ) not so that it should no longer bee , but that it should not bee imputed . it is destroyed ( saith anselme ) not as if it were made nothing , sed vt non cogamur ei seruire , but that wee might not be compeld to serue it . but to giue a full answere ; the reason why the lord inflicts death on them , that are baptised and doe beleeue , is not as if their sinnes were vnforgiuen , for they are for christ forgiuen fully : neither yet is it to be supposed that they should haue dyed , though they had not sinned : for death is not the condition of nature , but the daughter and desert of sinne : neither yet doth god take away their liues , as intending thereby to punish them : for if sinne be forgiuen them ( as it is indede ) then also all the punishments due to sinne , which followes sinne , as the shadow doth the bodie : god therefore inflicts death vpon his elect , not as a iudge offended with them ( for hee loues them most dearely , and their death is precious in his sight ) but as a father , a friend , or gracious king ▪ who by death doth humble , try , amend , and deliuer them from worldly miseries , sinfull diseases , and earthly discontentments , and brings their soules into heauenly canaan , to the fellowship of christ , and those blessed spirits of men and angels , that tend vpon him in the heauens . to returne therefore to the point a fresh . euery child of adam is subiect vnto death . it is appointed vnto men that they shall once dye , saith paul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , death is a debt that all men owe. i goe the way of all the earth , saith dauid , that is , i draw neere to death , which is the common course of all men liuing vpon she earth . moriendum est omnibus , all men must dye , saith tully . tendimus huc omnes , met am properamus ad vnam . omnia sub leges mors vocat atra suas . to death ( saith ouid ) wee doe all of vs goe , it is the marke wee hast to , shee causeth all to bee in thrall her lawes vnto . omnes vna manet nox , & calcanda semel via lethi . omnes eôdem cogimur . death waites for all , the way thereof must needes bee once trod . thither we are driuen all , saith horace . there is no writ of priuiledge to exempt vs : her eyes are pitilesse , her heart is inflexible , and her hands will hold no bribes . pietie , vertue , goodnesse cannot put by her stroke . hector in homer is reported to haue said vnto his wife , that no man could kill him before the time of death destinated vnto him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but as for destinie , ( and such a thing is death ) he tolde her that no man , neyther good nor bad , could scape it . — nec pietas moram rugis & instants senectae afferet , indomitaeque morti : pretie ( saith the poet ) will cause no stay to death . abraham , moses , ioshuah , iob , dauid were godly men : but yet the scripture saith of them all ; they died . strength is not able to withstand death . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hercules was a strong man , yet the strength of hercules yeelded vnto death , which ouercame him . milo was renowned for his strength of bodie , yet milo was weaker then death . sampson was stronger then euer any mere man was , yet was he ouercome of death . fortitude and valour of spirit cannot out-stand death , but the most couragious that euer liued , yeelded vnto death . dauid and his worthies were valiant men , yet all of them are dead . abstulit clarum citamors achillem , achilles famous for his courage was taken away by death . wisedome is a most excellent vertue , yet it is vnable to conquer death . salomon the wisest king that euer raigned , is of death dispatched . wise men die as well as fooles , and goe whensoeuer death calleth them . eloquence is not able to charme death , but the most eloquent men that euer liued , haue also died , as tullie , demosthenes , and the rest . noblenesse of birth and royaltie are vnable to encounter with death , and ouermaster it . alexander , iulius caesar , and the most victorious princes , that haue euer raigned , haue stooped vnto death , which subdueth all men ! pallida mors aequo pulsat pede pauperum tabernas , regumque turres . death can finde way into princes pallaces , into the courts of kings as well as into the peasants cottage . magistrates are gods in office , but yet as mortall as their subiects . i haue said yee are gods , but ye shall die as a man , and ye princes shall fall like others . agamemnon , cyrus , nebuchadnezzar , and augustus caesar , were mightie monarches : but yet death hath preied vpon them all . old age is venerable , youth is stout and lustie , swiftnesse and actiuitie are commendable : but death reuerenceth not the gray hoires of the aged : it respecteth not the greene lockes of the young : neyther is there any by swiftnesse of foote or dexteritie of hand able to out-runne and out-match death . mista senum ac iuuenum densantur funera : old and yong die in heapes together . death will not die vnder any magistrate , neither wil she be ouer-awed with the hore-head , or graue behauiour of any aged father . both old and young are a prey vnto her . all is fish that comes vnto her net . the lambes skinne is common in the market , as well as the old sheepes . mors & fagacem persequitur virum , nec paroit imbellis iuuentae poplit ibus timidoque , tergo . death followes him , that flies him , and spateth not young folkes , though fearefull of him . serius aut citius sedem properamus ad vnam : first or last we must all die . yea but the beautifull peraduenture may finde better fauour . no doubtlesse : rebecca , bathsheba , ester , helena , irene were goodly creatures . absalon and achilles were gallants , yet all these with many moe are dead and gone . asahel was as swift as a roe , yet death out-went him , won him , goliah was a great fellow , but death was the greater . achitophel was verie politicke and subtile , aristotle learned , aesop wittie , mithridates a good linguist : but they bee dead all . rich and poore , craessus as well as codrus , wise and foolish , high and low , young and old , bond and free , all men must die . omnia peribunt , sie ibimus , ibitis , ibunt . all must away , i , thou , and euerie man besides . intrasti , vt exires : we came all into the world to go out againe . contra vim mortis non est medicamen in hortis . no phisicke can preuent death , no charme can let it , no wile can catch it , no bribe can blinde it , no griefe can moue it , no least can abash it , no place , no pleasure , no man , no meanes can stay it . all goe to one place , and all was of the dust , and all shall returne to the dust . shall all men then die ? haue all men then in former ages died ? surely saint paul directed by god doth tell the corinthes that all ( meaning them that liue at the verie laste gaspe of the world ) shall not die : but all must be changed , by which sodaine change they shall be stript of all corruption and mortalitie . and againe , if euer any man in former daies haue not died , or if any man shall be translated without death into heauen , as enok and elias , who are now in their glorified bodies with christ in heauen , it must be confessed that such a translation and assumption is of meere fauour by a singular priuiledge , and not common : for commonly all men do die , and come not into heauen , till they haue beene dead . in like manner , if any man haue beene , or shall be smitten into hell aliue in bodie ( as romulus , who by a diuell was carried away in a mighty tempest of thunder & lightning : or peraduenture abiram and dathan ) this is to be counted to be by a singular and extraordinarie iudgement : for ordinarily all wicked men doe die before they goe into hell . hauing spoken of the subiects of death , we come now to speake of the time , and number thereof : where we are to note these things . first , that god in his counsell hath determined the yeare , the moneth , the weeke , the day , yea the verie houre , minute , and moment of euery mans death that dieth . he that denies this , denies the prouidence of god. secondly , this time prefined by god for death , cannot be auoided by man , or prorogued . for the counsell of god shall stand ( saith esay ) and his purpose shall be performed . euen homer brings in his iupiter , affirming , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that whatsoeuer he doth will , shall irreuocably and vndoubtedly be fulfilled . seeing therefore the day of death is defined in the decree of god , it is not to be imagined that any man can euer die sooner , or tarrie longer then the time by god appointed . certa quidem finis vitae mortalibus adstat , nec deuitari lethum pete , quin obeamus , a certain terme of life to each there is appointed and die we must , death cannot be avoided . lanificas nulli tres exorare puellas contigit : obseruant quem statuere diem . the purpose of god doth stand vnalterable , his day for our death he keepes vnchangeable . for though it be true that the scripture saith of hezekiah , that god added fifteene yeares vnto his daies ? yet it is not meant as if god did alter his eternal purpose cōcerning hezekias his death , but gaue strength vnto nature now decayed in him , by reason of his grieuous disease , so as he should be able by his grace to hold out fifteene yeares longer : not longer then god had from eternitie determined , but longer then he now had reason to looke for , being wasted and worne with sicknesse and sorrow . thirdly , the time of deathes comming is not to all alike , or the same : for one dieth old , another in his full strength , and from some , ( prima , quae vitam dedit , hora carpsit ) the houre that first gaue them life , did also take away their life . fourthly , no man can tell certainly how long he shall liue , nor certainly foretell the verie time of his death , vnlesse god doe teach him , or vnlesse death be present and visible in his causes , quis est , quamuis sit adolescens , cui sit exploratum se ad vesperum esse victurum ? who is there ( saith tullie ) though he a youth , who is certaine of his life till euening ? fiftly , death is a dayly attendant . mors quasi saxum tantalo semper impendet . it hangs and houers ouer vs alwaies . there is not one moment of life without some motion vnto death : we die daily ( saith seneca ) for euerie day we loose some part of our life . et tunc quoque , cum crescimus , vita decrescit , and euen then , when we do increase , our life doth decrease . hunc ipsum , quem agimus diem , cum morte diuidimus : this verie day , which now we liue in , we diuide with death . and as euerie man doth carrie death about him in his forerunnrs , euen so also euery man the longer he carries it , the nearer he is to it , as a glasse , the longer it runnes , the sooner its runne out , lesse sand remaining in it . sixtly , death befalles one man ordinarily but once . it is appointed to men that they shall once die , saith the apostle , et calcanda semel via lethi : the way of death must once be trodden , saith horace . yet some we doubt not but that they haue died twise , as lazarus , and the man that rose from death , when the prophets dead bodie toucht him , as hee lay in his graue , and some others also : but this was extraordinarie . thus much for the time and number of death : i will adde heere moreouer two things : first that it is an easie thing for a man to be depriued of his life : secondly , that as death doth leaue vs , so the iudgement of god in the latter day shal find vs. of the easinesse of deaths comming we neede no long discourse : experience shewes that men are many waies easily brought to death . our nature is verie fraile of it selfe , and besides subiect to many exterior anuoyances . nonne fragiliores sumus , quàm si vitrei essemus ? are wee not more brittle ( saith saint austen ) then if we were of glasse ? vitrum enim et si fragile est , tamen seruatū diu durat , for though glasse be brittle , yet being kept it lasteth long . but though wee keepe our selues neuer so well , yet death will steale vpon vs , and ouercome vs. for what is your life ( saith saint iames ? ) it is euen a vapor , which is easily dissolued . and for externall meanes , how easily can any thing kill , if god permit ? a little fire , a little water , a little waight , a little bullet , a bone , a flie , what not , who not ? eripere vitam nemo non homini potest : at nemo mortem : mille ad hanc aditus patent : there is none , saith seneca , but can take away a mans life , but no man can hinder death : to it there are a thousand passages . there are not more riuers runne into the sea , then waies leading vnto death . it is much more easie to destroy then to build , to fall then to rise , soone is an house burnt downe , that hath beene long in setting vp , corruption is readier then generation , and a tree that hath beene an hundred yeares a growing is blowen downe or cut vp in one day , and may easily bee soone consumed to ashes . our life is transitorie . for ( puluis & vmbra sumus ) we are but dust and shadowes ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) nothing but a breath and a shadow . the continuance of our life is verie vncertaine . quis scit an adijciant hodiernae erastina summae tempora dij superi ? who knowes if god will let him liue to morrow ? and how easily may death arrest vs ? it is an easie thing to blow out a candle , or to put out a little fire : so it is an easie thing to cut a-sunder the threed of life : easily is the life of man extinguisht ; a little smoke or vapor ( such as is the life of man ) is easily and soone resolued , and vanisht out of sight . for the second ; in what estate a mans last day shal find him in this estate ( saith austen ) shall the last day of the world receiue him : quoniam qualis in die isto moritur , talis in die illo iudicabitur : for as he dies in this day such shall his iudgement be in that day . as the tree falleth , so it lieth . for this life is the onely time allowed vnto man to prouide against damnation . quando hinc excessum est , nullus iam poenitentiae locus : when we are once gone hence ( saith saint cyprian ) there is no place for repentance . i come now to speake of the commodities , that come by death . death vnto the r●probate and vngodly doth bring no good , but depriues them of all earthly benefits : and though it rid them of many crosses , which they did perhaps endure , whiles they liued , yet it makes them no true gainers , but sets them in further miserie , for measure greater , and for continuance longer . for the wicked are in bitter and inextricable torments so soone , as death hath preyed vpon them ▪ the true commodities then of death belong truely to the elect and godly , whose death is sanctified by the death of christ , who by his death hath beene the death of sinne , which is the cause of death , and by fulfilling the lawe for vs hath made an entrance for vs into heauen . first of all , by death the children of god are deliuered from all worldly troubles and vexations . mors est malorum remedium , & portus humanis tempestatibus : death is the remedy of all earthly euilles , and brings vs out of all stormes and tempests . secondly , by death the godly are deliuered wholly from sinne : after death they sinne not at all : but in their soules , and after the resurrection in their soules and bodies , they doe serue god purely ; god in his prouidence ordaining that the daughter should eate vp the mother , that sinne the mother of death , should be deuoured by death . thirdly , by death the soules of the faithfull are brought into abrahams bosome , and inioy the fellowship of those onely , who are iust and holy , and doe liue in all peace and quietnesse in a paradise of euerlasting pleasures , where the king is veritie , the lawe charitie , the peace felicitie , and the life eternitie . precious is the death of the saints ( saith bernard ) precious without doubt , as the end of labors , as the consummation of a victorie , tanquam vitae ianua , & perfectae securitatis ingressus , as the doore of life , and the entrance to perfect securitie . and the onely discommoditie , that death doth bring vnto the godly , is that it depriues the soule of the body for a time : which discommoditie is not voide of many commodities , which doe make amends . for by this departure of the soule , a man is taken from the sight and sense of many sinnes and sorrowes , many crosses and calamities : he looseth earth , and gaineth heauen : hee forsaketh men , but findeth angels and holy spirits : hee looseth the company of his friends on earth , but inioyes the face and fellowship of god , of christ in heauen : and though he leaues his body , which he loues most dearely , yet hee shall not be depriued of it alwaies : hee goes but as it were out of a smokie and sluttish house , waiting a time ( yet with vnspeakeable ioy al the while with pleasing companions there where is good being ) till it be renewed , and made cleane . wherevpon saint austen saith . qui cupit dissolui , & esse cum christo , non patienter moritur , sed patienter viuit & delectabiliter moritur , he which desireth to be dissolued , and to be with christ doth not dye as a patient , but liues as a patient , and dies with delight . indeede death to the wicked is full of discomforts . for it depriues them of their worldly promotions , profits , and pleasures : it robs them of their friends and familiars : it depriues them of their bodies : it abridges them of the light of the sunne , the societie of the liuing , and the comfort of the creatures : and finally , it closeth them vp in hell vvith diuels and reprobates , there to bee tormented in endlesse , easelesse , and remedilesse tortures , vbi mors optabitur , & non dabitur , where death shall be desired , but not granted to them . hauing thus farre discoursed of bodily death , we will now see whereto it is compared , and then answere a few questions , and so come to apply the former doctrines to our edification , and this with as much breuitie and perspicuitie , as we may conueniently . death is compared to a physitian , because it cures men of all earthly miseries , as the physitians cure men of their maladies . but herein it ouergoes all physitians : for whereas it killes them all , they are not all able to kill it . it is also likened to an hauen . for as an hauen affoordeth quietnesse , and comfort to those , that haue beene tossed with windes and waues vpon the seas : so death vnto the godly is a quiet and safe harbour , freeing them from all that hard weather , and tedious trauels , which they did indure in the world , which as a sea , is full of changes , crosse-windes , tempestes , and vexations ; according to that of the scripture , * the righteous are taken away from the euill . they rest from their labours , and their workes follow them . but yet here is some dissimilitude in two other respects . for first , the hauen entertaines and comforts all , whether good or bad : but death affords no true rest , no true comfort , but to the godly onely . for much more miserable are the wicked after death , as may appeare by the parable of the rich epicure in the gospel : secondly , saylers tarry not long in the hauen , but put forth again , when they see conuenient , into the seas a fresh : but men , when they once come into deathes hauen , there they continue till god will , there they tarry , and neuer returne more into this mortall life , they neuer come more vpon this glassie sea , vnlesse it bee by an extraordinarie worke of god. he shall returne no more to his house saith iob , neither shall his place know him againe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , diseases come and goe , and returne againe : but death comes but once , neither did any man euer see ( saith agathias ) a dead man to come againe . let the holy land bee excepted , and it will not bee denyed , i thinke , except perhaps in troas once a dead man was by paul reuiued . thirdly , death is compared to the night . for as the night is the priuation of the light , so death is the priuation of life : as the night followes vpon the going downe of the sunne , which is the fountaine of light , so death ensueth the departure of the soule , which is the author of life . but yet here also is some oddes : for the night comes and goes , and comes againe : the sunne doth set and rise againe : but when our life is gone , when our death is come , wee returne no more to a life with men on earth : our night endes not , our sunne riseth not , vntil that determined time of the resurrection be fulfilled , which how long or how soone it will be , before it bee expired , god , that hath appointed all times and seasons , can onely tell . furthermore , death is compared to a medicine or remedie , for it cures all crosses , it is a salue for all sores , a medicine for all maladies , and the remedie of all calamities , quae morbos placat , pauperiemque leuat . but heere is the difference ; a man may chuse whether he will vse a medicine or no : but death will not be denyed , cannot be eschewed , dat cunctis legem , recipit cum paupere regem . and where as medicines are applyed during the residence of the soule in the bodie : this medicine is the reliction of the bodie , the discession of the soule out of the bodie . againe , death is like fire , that saith not , it is inough : so is death vnsaturable , it is not contented with those infinite millions , which it hath alreadie deuoured , but still waiteth to swallow vp more . indeede here is great diuersitie in another respect . for there is no fire made by man , but it will either bee put out , or goe out : but death is a fire , that man by sinne hath kindled , which hee is not able to extinguish , neither will it dye of it selfe . christ alone is able to slake it with his bloud : he will be the death of death . moreouer death is likened to an haruester vvith his sickle cutting downe the corne without partialitie , or respect : so death moweth down all , and spareth none : mors resecat , mors omne necat , nullumque veretur : it cuts vp all , killes all , feares none . and as the haruester cuts downe the corne , but is not cut vp himselfe of the corne , neither can bee : so death takes away all , but it selfe is kild of none . mors mordet omnes , mordetur a nullo : it bites all , it deuoures all , it is bitten , it is deuoured of none . yet here also is something vnlike : for haruesters tarry till the corne bee ripe : but death stayes not alwaies till men come to ripenesse of age , but like a woman , that longs , puls the greene apple off , before it bee halfe ripe , or like hungry cattell , which croppe vp corne as soone as it sproutes vp . pelles quot pecorum , tot venduntur vitulorum . infants dye as well as old men : the calues skinne is as vsually sold in the market , as the old cowes , and the lambe goes to the shambles as well as the ewe . seuenthly , death is compared to a cruell tyrannesse , that pities neither age , nor sexe : and so death , altogither pitilesse , spareth neither man nor vvoman , neither yong , nor old . esops wit , irenes beautie , tullies tongue , the infancie of dauids first child by bathsheba , no respect whatsoeuer can withstand death , obtaine her fauour . indeede here is a difference : for as iuuenall saith , ad generum cereris sine caede & vulnere pauci descendent reges , & sicca morte tyranni , few tyrants scape vnmurdered : but no man can tyrannize ouer death , no man can kill her . hee that could kill a thousand with an assesiaw , could not kill death with all his weapons . euulsisque truncis enceladus iaculator audax . hee ( if any such ) that could pull vp trees by the rootes and cast them like dartes , could not strike a dart through death . and they , that haue beene most skilfull in poysons , could not saue themselues from the poison of death , and poison her : no sinner can subdue her . moreouer , death is compared to a woman winged . for death is fruitfull and very swift : it often takes men ere they bee aware , and like a serieant is at their backes before they looke for her . againe , death is like the sea , which is terrible , not to bee drained , not to bee turned out of his channell , and which breaking bankes and preuailing without mercy carries all away with it , which it meetes with . and as into the sea , so vnto death , there are many vvayes and meanes to bring men . besides , it is compared to the lyon in the fable , to whose denne many beasts went , but none returned : so many die , but from death to life again we see no man to returne . it accepts as many as comes , but like a couetous niggard , it keepes all and parts with none . finally , death is compared to sleepe . homer calles sleep the brother of death ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and diogenes being wakened out of a dead sleepe , and asked of his physitian , how he did , answered i am well , nam frater fratrem amplectitur , for one brother embraceth another . and gorgias beeing neere vnto death and sleepic , if any man askt him how hee did , returned this answere , i am somnus incipit me fratri suo tradere . sleepe begins now to deliuer me to his brother , meaning death . which two are something alike . for death is common as sleepe : and a dead man is depriued of worldly cares , and is at rest in his soule , if godly , and his bodie lyeth in the graue as in a bed : but yet a man sleeping is not wholly depriued of the vse of his bodie : for the pulses beate , the stomacke digesteth , and the breath comes & goes : but death depriues a man wholly for a time of all vse of his body : againe , a man wakes out of his sleepe and returnes vnto the workes of his calling a fresh : but a dead man wakes not to the workes of his former life : neither can hee bee awakened out of the sleepe of death , but by the power of god , of whom alone the day of our resurrection is seene and knowne . thus much for the things , where vnto death may be compared . there remaine certaine questions concerning death , worthy to bee soiled , which i remembred not in time to set in their more proper places , neither are they here so methodically digested , as plainely resolued . first , it may bee demanded whether any death may be said to be naturall , seeing it destroyes life , which is according to nature , quae cupit suum esse , which delights still to be ? i answere , a thing is said to be naturall more waies then one . death being simply in it selfe considered is not naturall : but forasmuch as that which doth necessarily follow the nature of a thing , and hath the beginning or ground of his existence therein , to which that , which is violent , is opposed , is called naturall , that death therefore , which followes the consumption and dissipation of the naturall moysture by the naturall heat , seeing it comes of causes , which are within the bodie , in that respect is called naturall . secondly , it may againe be asked , what naturall death is properly ? i answere , that properly is called naturall death , when naturall heat faileth , by reason that the moysture is dried vp by it , as a lamp goeth out when the oyle is spent . and this death is with much ease , and with little or no paine , as aristotle writeth . thirdly , it may be asked , what violent death is properly ? i answere , that is called violent death , when by accident , eyther the moysture is drawne out of the bodie , or the heat extinguished by some inward or outward violence and oppression . inward violence is by poyson , gluttonie , drunkennesse , or such excesse , as when a lampe is drowned in the oyle . outward violence is when a man is strangled with an halter , as a fire sodainely choaked with some huge heape of earth , or ashes , throwne vpon it ; and many moe oppressions of life there are of this kinde . so that , taking violent death in this largenesse of sense , it will appeare that fewe die a naturall death . fourthly , it may be demanded , when a man doth die , or when the soule doth leaue the bodie ? i answere , then when there is a defect of those instruments of the soule , whereby life is prolonged . when the bodie is become vnfit for the soule to worke with , then doth the soule forsake the bodie , which it loues most dearely , and not before . death comes not by the impatience & fickle-mindednesse of the soule , but by reason of the impotencie and vnaptnesse of the bodie ; as a workeman leaues his toole , when it is become altogether vnfit for his vse . fiftly , but whence is it that one man dieth sooner then another , that nature failes in one sooner then in another ? i answere , the highest reason hereof is gods decree : but the principall naturall cause of the length of life is first a fit composition of heat and moysture in the sinewes , marrow , spirits , &c. and secondly , the long and fortunate continuance of this good temper , which being interrupted by diseases and other oppressiōs death necessarily follows , & a mans life is ended , as an artificers occupation then endes of necessitie , when his tooles are worne and past working with , sixtly , whether natural death be by no meanes to be auoided ( if a man escape violence ) seeing that the radicall humour , as it wasteth , may be repaired by nurriture , and therewith maintained ? i answer , that the radicall humour may indeed by nourishment be daily renewed , yet that restored moysture is not so good , as that which was wasted of the beate : it is not so pure as that , which was of the seed : it is not so wel wrought and excocted as the seed , neither so exactly mingled and attenuated . seeing therefore that which is restored , is not so pure as that , that was wasted , the heat for want of conuenient matter to feed vpon at length is dissipated and put out . neyther is the quantitie of the humour restored so much to be respected , as the qualitie : whereupon auicennus saith that , though there were as much restored , as is daily wasted , yet must we of necessitie die . and besides all this , we are all sinners , vnable to keep such a precise and regular diet , but that we shall offend herein , and old age will steale vpon vs , doe what wee can . festinat enins decurrere velox flosculus augustae , miseraeque , breuissima vitae portio , dum bibimus , dum serta , vnguenta , puellas poscimus , obrepit non intellecta senectus . sensim , sine sensu senescimus . seuenthly , what difference is there betwixt the death of a man , and of a beast ? i answere , when a beast dies , his soule doth vanish , and is dissolued : but when a man dies , his soule still continues . for the soule of a beast is mortall : but the soule of man is immortall , as hath beene shewed . god ( saith gregory ) created three liuing spirits : one , which is not couered with flesh : another which is couered with flesh , but dies not with the flesh : a third which is couered with flesh , & dies with the flesh . primus angelorum secundus hominum , tertius brutorū animaelū : the first is of angels , the second of men , the third of brute beasts . and albeit the scriptures sometimes speak of the death of the soules , yet eyther the person or the life is to be vnderstood , or such a death as is not the extinction and deletion of the soule , but her separation from god , who is her comfort and contentment . secondly , the death of a man is wont to be with much comfort , or else horror of hell it selfe , our conscience telling vs of another state after death : but beasts , because they haue no conscience , no hope of heauen , nor feare of hell , are not therefore subiect to such passions , eyther of ioy or sorrow . thirdly , when beasts die , they die for euer : but though death deuoure vs , as the whale did ionas , and binde vs as the philistins did sampson , yet we shall come forth againe , the bands and snares of death shall be broken , and we shall be deliuered . for it is most true which saint bernard saith : there is a threefold state of holy soules : the first in the corruptible bodie ( and that is in this life : ) the second out of the bodie , ( and this is after death ; ) the third in the bodie glorifyed ( and that shal be at the resurrection , ) and so there is a threefold condition of wicked soules : the first is in their bodies of sinne : the second is in misery out of their bodies by death dissolued : the third shall be in eternall torments within their bodies at the resurrection : which resurrection shall be of men , both iust and vniust , but not of beasts . eightly , whether may death be said to be euill ? thales said that death was no more euill , then a mans natiuitie : wherefore being asked by one , that heard him say so , cur igitur tu non moreris ? why doe not you die then , thales ? hee made him this wittie answere : ob hoc ipsum , quia nihil refert . potius enim habetur , quod accersitur : which is as if he should haue said , the reason , why i die not , and forsake my life , is because there is no difference betwixt life and death one is not better then another : for that is counted the better , which is desired . if therfore i should hasten mine owne death , it might be well supposed that i doe account death better then life , whereas i make no difference betweene them . but to passe by this conceit of thales : that we may answere rightly to the question we must distinguish . death considered simply by it selfe , and as it is an effect of sinne , is euill : for if life bee good , then death must needes be euill : and if it bee an euill to bee in hell tormented , then to an euill man death must needes bee euill , because by death his soule is brought into affliction in hell , and hee altogether depriued of those benefits of life , which hee did before enioy . but death beeing considered as bereaued of her sting , which is sinne , and as it is sanctified by the death of christ to be the dore of life vnto his members , it is not in this respect euill , but rather good . chrysostome saith well , mors nonest malum : sed post mortem poenas dare malum est , death is not euill , but to suffer punishmēt after death is euill . death is an euil , not in regard of gods iustice , for so it is good : but it is euill to him , that suffers it ; for it is a punishment , and a very curse to the wicked : but vnto the godly it is become a benefit ▪ the graue is as a bed , death is as a sleepe , and the soule is at peace vvith christ . 9. whether is the day of a mans birth or death the better ? i answere , if a mans birth and death bee simplie considered , surely it is better to be borne , then to dye , melius est nasci , quàm denasci . but if wee remember how we are borne in sinne , how we sinne , as long as we liue , and that our life is full of crosses : and if withall we doe remember that death , if wee die gods seruants , doth deliuer vs from all worldly euilles , both of sinne and sorrow , and is the meane , whereby our soules are brought vnto the cape of hope , and hauen of pleasing rest , then surely wee may say with salomon , the day of death is better then the day that one is borne in : & melius esse denasci , quam nasci . 10. whether is better to dye quickely , or to liue long ? i answere , it is better for a reprobate to dye betimes euen in the cradle , then to liue till olde age : because his sinne increaseth with his yeeres , and his punishment shall bee answerable to his sinne . but for an elect and godly man to dye quickly , is better then to liue long , and not better . it is the better in this sense , because he is the sooner deliuered from sin and sorrow : it is not so good in another regard , namely because by his long life hee may doe much good vnto others , and hee may come to such grouth of grace , & to shew forth such abundance of good workes , as that his glory in the life to come may be much augmented : for as we doe excell in grace in this world , so we shall exceede in glorie in the world to come . 11. whether is it lawfull for a man to hasten his death , that he might bee the sooner vvith christ ? i answere , wee may not do euill , that good may come of it . the end makes not an act good , but the good ground of it , the good forme and the good end together . thou shalt not kill , saith god , as not another , so not thy selfe . non est nostrum mortem arripere : it is not for vs ( saith saint hierome ) to catch at death , but to accept it willingly if others inflict it . vnde & in persecutionibus non licet propriâ manu perire : wherefore also , when wee are persecuted , it is vnlawfull to kill our selues . 12. whether is it lawfull to desire death , or no ? i answer thus : to desire death merely for deaths sake , and onely or principally to be rid of grieuances is a certaine weakenesse ; and vnlawfull . but to desire death to be deliuered from all sinne ; and to be with christ , and in the last place ) to bee rid of crosses ( and annoyances , so long as we referre all to the good pleasure of our god , it is vndoubtedly lawfull , and according to paules ensample . it was well said by saint austen : potest iustus iustè optare mortem in vitâ amarissimâ : si non concedat , iustum pativitam amarissimam : a iust man may iustly wish for death , when his life is full of wormewood : but if god grant not this , iust it is to suffer this most bitter life . 13. whether may a man pray against death ? i answere , to pray against death as it is the stipend of sin it is allowable : againe to pray against death , till a man haue learned how to dye is lawfull , prouided that he studie and desire to be prepared and instructed : to pray against death , till a man haue effected some good worke , which hee desired to see done before his death ; & generally if a mans endes of his deprecation of death be good , it is lawfull for him to pray against it , prouided , that hee commit all to the will of god , resting himselfe therwith content , resoluing with iob , that though the lord doe kill him , yet to put his confidence in him , and so long as his breath is in him , to speake no wickednesse , nor to forsake his righteousnesse . 14. whether is death to be feared ? when thou hast walked much and long ( saith seneca ) thou must returne home . it is folly to feare that , which thou canst not auoide : hee hath not escaped death , who hath deferred it . hac conditione intraui , vt exirem , i came into the world vvith this condition , to goe forth againe . therefore for a man to torture himselfe with the feare of death , and as it were to dye for feare least hee should dye , is basenesse of spirit , and vnchristian . but yet altogether to be without feare of death is not good : for death beeing against nature , doubtlesse nature cannot but something feare it : and for a man nothing to feare it is a certaine oppression of nature . besides , the feare of death , if moderate and mixed with faith in the death of christ , doth further to repentance and sanctimonie of life , and ( quasi clauis carnis omnes motus superbiae ligno crucis affigit ) doth fasten all proud and carnall motions as it were with nayles vnto the crosse . againe , the moderate feare of death makes vs meditate the deeper of it , & nihil sic reuocat a peccato , quàm frequens mortis meditatio , and nothing ( saith saint austen ) doth so much recall a man from sin , as doth the often meditation of his death . and finally , there is no better way to vanquish the terrible aspect of death approching , then a well tempered feare of death before it doe come . sic mors ipsa , cum venerit , vincitur , si prius , quam veniat , semper timeatur . death , when it comes , is ouercome , if , before it doe come , it be alwaies feared . 15 whether is the suddennesse of death in it selfe an euill ? i answer , if the death be not euil , the suddē cōming of it is not euil : anselm saith wel : nō nocet bonis &c. it is not hurtful to good men , though they be slain , or die suddenly : non enim subito moriuntur , qui semper se cogitauerunt morituros : for they die not suddenly , which haue alwayes thought they should die . precious in the sight of the lord , alwayes is the death of his saints : as it is said , quacunque hora iustus moriatur , iustitia eius non auferetur ab eo . whensoeuer a righteous man dieth , his righteousnesse shall not bee taken from him . and as the common saying is , qualis vita , finis ita , a good life hath a good end , how sudden soeuer it falleth out . 16 whether is it vnlawfull to lament the death of parents , children , friends , kinsfolkes , and honest christians ? not to bee grieued at all for their death , is a sinne to be lamented with griefe of heart . for they are our flesh , wee haue inioyed comfort by them , and are now depriued of it : and their life sometimes is very profitable to the church and kingdome . to grieue then is a thing both naturall and honest . contristamur ( sayth austen ) set non sicut caeteri . wee sorrow , but not as others , that are hopelesse . non culpamus affectum ( sayth bernard ) but excessum , wee accuse not the affection , but the excesse , saint paul forbidding the thessalonians to sorrow for the dead , doth not simply forbid all sorrow : but sorrow not ( sayth he ) as other , that haue no hope . for if we beleeue that iesus is dead , and is risen , euen so them , which sleepe in iesus , will god bring with him . and hee himselfe professeth that god had mercie on him , in sparing epaphroditus , least ( quoth hee ) i should haue sorrow vpon sorrow . what should i heape vp the examples of abraham mourning for his wife sarah , of the israelites for samuel , of the machabees for iudas their noble captaine , of dauid for ionathan , of the widowes for dorcas , of martha for lazarus ? infinite are examples hereof . but this our mourning must bee moderate , and mixed with hope . for they are not ( amissi but praemissi ) lost . but sent before vs. and ( sapiens eodem animo fert illorum mortem , quo suam expectat ) a wiseman will take their death , as hee doth expect his owne . filium meum memini me genuisse mortalem moriturum . thy child , that 's borne to day , and dies to morrow , looseth some daies of rest , but yeares of sorrow . thou loosest wife , and friends , and parents deare , the heauens find them , though thou loose them here . 17 but of all the meanes of death : which are very many , which doth death most certainely follow and attend ? seneca shall giue the answere . other kindes of death ( sayth he ) are mingled with hope . a disease endeth , a fire is extinguished , a man escapes a ruine , which was likely to haue opprest him , the souldier being readie to cut the necke asunder held his hand back : nil autem habet , quod speret , quem senectus ducit ad mortem : but there is no hope of escaping lest for him , whom old-age leadeth vnto death . 18 of all , that die : who commonly forget themselues and die without sound repentance ? the sinner ( sayth caesarius ) is smitten with this punishment ( vt moriendo obliuiscatur sui , qui viuens oblitus est dei ) that hee should forget himselfe at his death , who forgot god in his life . et vix benè moritur quimalé vixit , and he , that liued ill ( sayth saint austen ) doth scarcely die well , 19 whom to is death most terrible , and vnwelcome ? surely to those , whose god is their belly , whose portion is the world , whose end is damnation , and whose conscience affrights them . death ( sayth tully ) is terrible to those , who loose all thinges with their life , not vnto them , whose praise is immortall . 20 who die most cheerefully , and with least discomfort ? they questionlesse , whose conscience witnesseth with them . venientem nemo hilaris mortem recipit , nisi qui se ad illam rectè composuerit , no man giues death a cheerefull welcome , when it comes , but hee that hath rightly prepaired himself for her . hee dies most readily that liued most religiously . 21 is there any thing in the world more certaine , and withall more vncertaine then death ? no verily . what ( sayth saint bernard ) in humane things is there more certaine , then death , and what is found more vncertaine , then the houre of death ? shee pitties not pouertie , shee reuerenceth not riches , she spareth not wisdome , manners , age : nisi quod senibus mors est in ianuis , iuvenibus vero in insidijs : sauing that death lookes olde men full in the face , but lies skulking to take yongmen napping at vnawares . 22 doth death make no difference betweene the bodies of the rich and the poore , the noble and the simple ? and are all these worldly differences among men become dead by death ? we are all borne naked ( saith saint ambrose ) and wee die naked : there is no difference among the carkasses of the dead , vnlesse perhaps the bodies of rich men doe sauour more strongly by reason of their riot . and as a marchants counters vpon his counting table may stand for a greater or lesser number , as he pleaseth , but are all alike , when they are shuffled together , and put in the bagge : euen so these earthly differences , which were amongst men , whiles they liued vpon earth , doe all take their end , and die , when death hath once shuffled them together on heapes in the graue . alphonsus , asked what made all men equall ? answered ashes . 23. but of all kindes of death , which is the best , and worst ? doubtlesse of the best the death is the best , and of the worst the death is the worst . of the death of good men , i suppose the death of martyrs to bee the best , because it is indured with shew of the greatest vertues , and ( as i thinke ) is best rewarded : and they lose that for god , which is most deare to nature , namely life . and of malefactors their death is the worst simply , who haue liued and die most wickedly : but theirs is counted most odious and infamous , who either murder themselues , or else die by law for their outragious villanies . bias being asked , what kinde of death was euill , answered ( quod legibus constitutum est ) that , which the lawes ordained , meaning that which men haue deserued for their wickednesse , as treason , murther , robberie . in like manner hee in plautus saith , so i die not for my faults , i care not much though i perish heere : qui per virtutem peritat , non interit , he that dies for well-doing , doth not die . 24. why doe not men know the very time , that is appointed for their deathes ? saint austen shall answere , latet vltimus dies , vt obseruentur omnes dies : a mans last day is kept secret , that all daies might be obserued . ad hoc fortè nescis , quando veniet , vt semper paratus sis : therefore it may be thou knowest not when he will come , that thou mightest be alwaies prepared . i suppose ( saith plutarch ) that nature knowing the confusion and shortnesse of our life , would therefore haue the period of our life vnknowne to vs : for it is cōmodious for vs. for if we should forknow it , many would pine away with vntimely mourning , & would preuēt death with death : he means the feare of death would kill thē , wheras otherwise by course of nature they might haue liued longer . 25. whether is a man worse at his death , or at his birth ? peiores morimur , quâm nascimur , we die more euill then we are borne , saith seneca . but this is our fault & not natures , if we consider it simply without relatiō to corruption . indeed we are borne in sinne : but that sin is not acted of vs , but by propagatiō deriued to vs : but before we die , if we liue the age of a man , we die after the commission of many actuall transgressions . neuerthelesse by the grace of god in christ a mans death may be better then his birth , & much more comfortable . for to be borne is a worke of nature , but to die with christian faith & fortitude either for christ , or in christ , is a work aboue nature . i haue read of some , that are said to die , or to sleepe in christ : but i read of none , that is borne in christ : re-borne , and borne a new in christ we may be said , but not borne . in briefe , there is no man borne iustified and absolued . but a man may die iustified and absolued . now it is better to die iustified , then to bee borne a sinner : it is better to die the child of christ , then to bee borne the sonne of adam . this then i say ; an old man dying ( if we regard him by himselfe ) is worse then an infant newly borne : but if we consider an infant without christ , & an old man in christ , certainly it is much better for him to die with many sins forgiuen in christ , then fot the other to be born ( though but with one sin ) out of christ , & so to die in that estate . 26. of all kindes of death considered simply without respect of grace , or sinne , which is the best ? iulius caesar said that sodaine death was best , and a sodaine death befell himselfe . but ( as i take it ) a sodaine death , except it be by the course of nature , without violence , is not the best . for that doubtlesse is the best , which is most agreeable vnto nature : now a naturall death is not simply sudden , because it is not without messengers , and signes foregoing : yet sometimes it comes on the sodaine , that is , in a trice , or before a man thinkes , or while he thinks , he may liue a while longer , or when he thinkes not of it , sometimes whiles he sleepes , sometimes whilst he is awake , as a mellow apple which drops of , whilst a man sometimes is lookng on it . 27. whether is it lawfull for a man to pray that god would tell him directly when hee shall leaue the world and die ? i would not say it is altogether vnlawfull , by reason of some extraordinarie occasions . but vsually and ordinarily it is not expedient . for reuealed things belong to vs , but not the secrets of god , such as are hidden seasons , locked vp within gods breast , as the day of our death , & the day of christs comming . and as it is no way fit to pray to know the day of iudgement , the verie time of the iudges cōming , so neither is it to pray to know the certain houre of death . for though our end may be good , yet that is not enough to make a prayer good , but it must be made in faith according to the will of god. but the curious inquiring into such things hath a checke in the scriptures . and though dauid pray , lord let me know mine end , and the measure of my daies , what it is , and let me know how long i haue to liue : yet he meanes ( as i take it ) not to begge the knowledge of the verie point & article of his death , but desires god to giue him grace to acknowledge , consider , and duely to acquaint himselfe with the shortnesse and frailtie of his life , as to me it seemeth , by considering the words ensuing , and by comparing it with psal . 92. 12. but howsoeuer it be , we know ( legibus viuitur , non exemplis ) that good and obedient christians must liue by lawes . and not by ensamples . but i demaund , why wouldest thou know the verie moment of thy death ? that thou mightest prepare thy selfe the better for it ? thy meaning may be good , but this thine ayme is of litle moment . know this , thou art a man , die thou must : this verie day may see thy death : prepare thy selfe this day . thou maist die any day , to day , to morrow , next day , be therefore prepared euery day , to day , to morrow , next day , any day , euerie day : miserable man , why dost thou not prepare thy selfe euery houre ? thinke of thy selfe as if thou werst now a dying , for thou knowest thou must die . it is not for thee to know the times or the seasons , which god hath put in his owne power . if god will not haue thee know them , then desire not to know them . it is enough for vs to know wee must die : how soone , or when , it skils not : it cannot be long to : for we are but fome , and fume . 28. what honour ought the liuing to performe vnto the dead ? i answere , they ought moderately to be touched with the losse of them : they ought to giue them honest buriall : they ought to commemorate and imitate their vertues : they should praise god for his graces giuen them , and for receiuing them to mercy , out of a miserable & mercilesse world : they ought to maintaine their credits : they ought not to misuse their bodies , neither speake euill of them : if the deafe ought not to be euill spoken of , much lesse the dead : for who deafer then a dead man ? who further off . who lesse able to answere for himselfe ? hauing thus ended these questions concerning death , and dead men ; i come now to set down some principall vses of that , which hath beene said before . first , seeing death destroyes not the soule , though it dissolue the bodie , we see that the soule is of a more noble nature , then the bodie , and therefore more to be esteemed , and with greater care and loue to be kept and tended . as god excelleth all soules , or as the ladie excels her handmaid , so the soule excelleth all bodies . what would a man haue euill ? surely nothing , not his wife , not his sonne , not his seruant , not his horse , not his ground , not his fruite , no not his coate : and wilt thou haue an euill soule ? for shame take care of it , that it be not euill . euill it is , or good . for ( omnis anima aut christisponsa , aut diaboli adultera est , ) euery soule ( as saint austen speaketh ) is eyther the spouse of christ ( and then good ) or the diuels harlot , and so is euill . if euill , then thy state is euill ; and if death finde it euill , it leaues it euill : and this soule which cannot die , in respect of dissolution , yet it doth die in regard of consolation , being separated by euill , as wel from god ( who is the soule and solace of the soule ) as from the bodie , which in life it did enioy with ioy . and forsomuch as the soule doth suruiue the bodie , and liue , when it is dead , it should comfort mē against the dread , that death brings with it . for they shall not be nothing , nor no-where . death doth subdue but one part , and that which is the baser of them . secondly , seeing god inflioteth death , without whose prouidence it could not come , it teacheth vs in all patience , quietnesse , and humilitie to bee contented with his worke , not opening our mouthes against him , though he take vs away in the flower of our time , or by the crueltie of wicked men . and to them , that truly serue god according to his will , it cannot but be a comfort that whē they die , they die not without the knowledge , but by the will and disposement of their gracious aud louing master , who is able to saue them in death , as he did daniel in the lions denne , and the three children in the fierie furnace . thirdly , seeing death is the fruit of sinne , it should teach vs to detest sinne . death is not very pleasing , but rather odious to flesh and bloud : how much more odious then should sinne bee counted , by which death found entrance into the world , and without which no man had euer died ? diseases , death , and damnation come by sinne : diseases hinder health , death endeth life , and damnation depriues man of the ioyes of saluation : will any wise man then delight in sinne , a thing so odious , hurtfull and vnhappie ? salomon being directed by the spirit of god calles him a foole that maketh a mocke of sinue , and as a pastime to doe wickedly . doth any man loue the plague , the gout , the palsie , the stone , the crampe , the canker , or the dropsie ? i suppose no man. all these diseases are the consequents of sinne : the world had not knowne them , had shee not beene acquainted with sinne : and certainely these diseases are not more hurtful to the body , then sinne is to the true health and life of the soule . sinne is a tyger , a beare , a lyon , an aspe , a viper , a destroyer both of bodie and of soule . fourthly , the ineuitable necessitie of death , which lies vpon all the world , condemnes the immoderate feare of death in many men . there is no man so ignorant , but knowes hee must die : yet when death is threatned , what feare is there , what fainting , what tergiuersation , what impatience is there to be seene in many ? quid fles miser , quid trepidas ? eye wretch why doest thou weep ? why dost thou tremble ? this yoke is laid vpon euery necke : thou goest the way that all mê go . to this wast thou born , this hath befallen thy father , thy mother , thine ancestors , to all men before thee , and to all that succeed thee . wilt thou not thinke to come thither at last , whither thou hast beene a going alwaies ? nullum sine exitu iter est : there is no iourney without an end . vvee make our life vnquiet with the feare of death , and such is the madnesse of men , that some by the feare of death are brought vnto death : wee ought to fortifie our selues , that wee loue not our life too well , and that wee hate not death too much : and when reason aduiseth vs , to dye , and not to feare . vir fortis & strenuus non fugere debet de vita , sed exire , a man of courage and spirit should not flye out of life , but goe out . to dye is not glorious , but to dye couragiously is glorious . finally , seeing all men must dye , and seeing christ vvill finde them at the day of iudgement , as the day of their death doth leaue them , it behooues all men to prepare themselues for death , that it may not hurt them , but rather helpe them . to this end these things are to bee considered , and performed . first , hee that would haue comfort in his death , must beleeue in god the authour of life , in iesus christ , who saues vs from the power and euill of death , verily , verily , i say vnto you ( saith christ : ) hee that heareth my word , and beleeueth him that sent me , hath euerlasting life , and shall not come into condemnation , but hath passed from death to life . and to martha speaking of himselfe hee saith , i am the resurrection and the life : hee that beleeueth in mee , though he were dead , yet shall he liue , and whosoeuer lineth , and beleeueth in me . shall neuer die , meaning the death of the damned . now christ , who thus speaketh to vs , is omnipotent , and true : verbum eius ab intentione non dissentit , quia veritas est : nec factum a verbo , quia virtus est . hee is trueth , and therefore he speakes , as he meanes : and he is might it selfe , therefore he does as he speakes . but he doth professe and promise that those , that beleeue in him , shall not perish by death , but liue for euer : therfore we may be bold vpon his word , and should stir vp our selues to beleeue . and let no man deceiue himselfe : for hee onely doth aright beleeue in christ , who beleeues him in his word and sacraments , and in his ministers speaking according to his word . in vaine it is for men to say or thinke they beleeue in christ , who beleeue not his lawe , who regard not his sacraments , who beleeue not his seruants , declaring to them their maisters minde . this faith is not faith , but fancie . secondly , hee that would dye the death of the godly , must repent of the sinnes of the wicked . for without repentance it is vnpossible to escape the damnation of vnrepentant sinners . returne ( saith god ) and iniquitie shall not be your destruction . cast away all your transgressions : for why will yee die ? qui per poenitentiam peccata diluit , angelica foelicitatis consorsin aeternum erit . he , which by repentance purgeth away his sinne , shall be partaker ( and saith saint austen ) of angelicall happinesse for euer . now a true penitent person must bee thus disposed . first , hee must plainely and from his heart confesse his sinnes to god. secondly , he must earnestly beg pardon of his sinne , desiring god for christ to bee reconciled to him . thirdly , hee must resolue fully to leaue his sinues , and to practise all holy , and honest duties . if the wicked will returne from all his sinnes , and doe that , which is lawfull and right , he shall surely liue , and shall not dye . it is not inough to set himselfe against one fault , but against all , all , all , without exception of any . for one wing belimed may cause the whole bird to be taken , and one discase may bee the death of all the bodie : so one vnrepentant of knowne enormitie , euen one ( though there were no more , ) may , yea and will bee the ruine of the soule , the destruction of the sinner . fourthly , where an iniury is done vnto our neighbours , there ought wee to seek reconcilement , and to giue them satisfaction . for hee , that hauing offended man , seekes not to be reconciled to him , doubtles shall neuer truely be at peace with god. briefely , hee that would shew himselfe a true penitent , must be truly grieued , because his repentance is so poore , his deuotion so cold , and his life so bad . thirdly , hee that would dye comfortably in christ , should liue obediently to christ . for hee that obeyeth not the sonne shall not see life , but the wrath of god abideth on him . now he , that will proue his obedience vnto christ the lord , must shew it vnto the bishops and ministers of the church , his seruants speaking vnto them in his name according to his lawe . obey them ( saith the holy ghost ) which haue the ouersight of you , and submit your selues . certainely they , that dishonour , disobey , and disdaine them , dishonour , disobey , and disdaine christ their maister . fourthly , it behooues vs to weine our affections from the world : for the pleasures and vanities of the world are very bandes and boltes vnto our soules , if wee wed our selues vnto them , and they vvill make vs altogether vnwilling to depart . fiftly , doe good vnto the poore and afflicted members of christ iesus ; pray for them , visite them , and aduise them , help them , feede them , cloth them , harbour them . by mercy and trueth iniquitie shall be forgiuen , saith salomon , charge them that are rich , saith paul , that they bee rich in good workes , and be ready to distribute and communicate , laying vp in store for them a good foundation against the time to come , that they may obtaine eternall life . that which is giuen to pore christians , because they be christians , is giuen vnto christ himselfe , who will recompence our temporall gifts with eternal glory . pore christians are as a rich fieldif : the rich will sow the seede of their charitable almesdeedes on them , they shal by the heauens blessing receiue a plentiful crop of eternall happines . on the contrarie , he shuts against himselfe the doores of gods mercy , who will shew no mercy to his afflicted brother . sixtly , he that would haue comfort in his death , ought to liue , or at least to die in the loue and reuerent affection to the church of christ : neither meane i onely the catholique church , part whereof is triumphing in heauen , and a part warring on earth : but that true visible church , in which hee is borne and baptised , and to the obedience whereof he is most properly called . for i doe very much doubt of the saluation of all such as dye vnreconciled to the church , out of loue with that church , vnto the loue and obedience wherof god doth call them . let our papists therefore , brownists aud such like spirits take heede vnto themselues , how they liue and dye , out of loue and loyalty to this church of england , whereof they should be louing and obedient members : but vnto which indeede they stand ill-affected , disobedient , and vndutifull . they malice her , they write and speake against her , they speake euill of her , and of her chiefest members . i meane not to dispute of her lawfulnes and trueth : this is all i say : if shee be found to be a true church of christ , as it will appeare one day , i doe much feare that these her enemies , her slanderers , her disobedient and vnruly children , will not bee able to stand vnconfounded before her head , & husband , christ iesus , who then will recompence to euery one according to his workes , euen euerlasting life to them , which through patience in well-doing seeke glorie , and honour , and immort alitie : but vnto them , that are contentious , and disobey the trueth , indignation and wrath . it behooues vs therefore for our better assurance of comfort and saluation , to know the true church , and to cleaue vnto it beeing knowne . seuenthly , let a man set his house in order , and dispose of his estate . it was the last wise work , which achitophel performed . and finally , when death seemeth to approch ( if it giue him any warning ; as vsually it doth ) let him commend his soule with steuen into the hands of christ , lord iesus receiue my spirit , crauing for mercie , and not forgetting that the ioyes of heauen , after which he gaspeth , are farre more compleat , and are able to giue a thousand times more true contentment to the soule of man , then all the transitorie pleasures , profits , and preferments of this world can doe . he that is thus composed for death , shall not dye , but liue for euer : his death shall bee as a pleasant sleepe : his graue as a bed : and his soule shall rest in peace with christ , till the time appointed for the resurrection of our bodies bee fulfilled . oh that men would thinke of these things , practise these things ! wouldst thou haue comfort in thy death ? then seeke and sue for comfort in thy life . wouldst thou bee armed against the feare of death ? then dye betimes to sinne : death is a serpent , her sting is sinne : pull out the sting by true repentance , and thou needst not feare the serpent : death can not hurt thee , if thou hurt not thy selfe by sinne. death is not ( interitus ) death to the penitent , ( introitus ) but an entrance into heauen : and the way is made , and the doore is opened by true repentance , and by faith in christ , who is the sunne of our glorie , and the saluation of our soule , by whose death letum delethum , mortua mors est ) death is defaced , and dead it selfe . but wouldst thou giue hope of the truth of thy turning ? then turne , whilest thou maist runne on , repent when thou mightest yet sinne : deferre not thy turning till thy death , least it be thought that the world doth forsake thee , and not thou the world , and that sinne rather leaues thee , then thou dost leaue sinne , and that the cause of this turning is , not the loue of god and godlinesse , but the feare of death , and the apprehension of damnation only . take heede therefore , and deale plainly with thy selfe . i know many men thinke well of themselues , and would count themselues much iniured , if they should bee censured as euill members , which yet how they will auoide , i cannot see . this is my reason , they are notorious and ordinarie prophaners of the lords day ; euen those houres , that are destinated to the publique worship of god , euen those very houres , are mispent vsually in eating and drinking , in buying and sclling and gaming . this is a mortall sinne ( stat against the law of god and his church ) and is commonly practised of manie : how is it possible for these sinners to haue any true comfort ? how can they be saued ? vndoubtedly so continuing they are in the state of death , and not in the state of grace . for hee that oheyes sinne is the seruant of sinne , is not borne of god , doth not serue god. and there is no way to scape but by true repentance , which consists in auersion from sinne , and in conuersion vnto god ; these are the two celestiall poles or hinges , whereon repentance turneth . i name this one sinne : but there are others , as drunkennesse , whoredome and such like , which beare sway with many , and if they looke not to it , will sway and weigh them downe into the pit of hell. it behoues vs all therefore to looke vnto our selues . death and the iudgement are the things most certaine : but when , or how , or where our death shall happen , that we know not . if wee should bee taken away in our sinnes , all the world could not saue vs : but if we repent vnfeignedly , then happie are wee : death cannot come amisse : wee may embrace it , kisse it , welcome it : wee loose the earth , but wee find heauen , wee goe forth of the wildernesse into canaan , out of the region of death into the land of the liuing , the euer-liuing , wee goe from sinners to saints , from men to angels , to god , with him to liue in immortall glorie , and in glorious immortalitie , in that kingdome , wherein all shall be kings , and of which there shall neuer be an end ; vnto the which , god for his mercie bring vs through iesus christ , vnto whom with their holy spirit be all honour , praise , and glory this day and euermore , amen . hauing finisht our discourse of corporall ( or temporarie ) death , it remaineth that we say something of spirituall , and eternall deatb . spirituall death is either of the wicked , or of the godly . the spirituall death of the wicked is a certaine spirituall separation of them from spirituall and christian grace and goodnesse , when as they lie dead ( without all godly feeling ) in sinnes and trespasses , their hearts being alienated from god , and true godlinesse . this is a most miserable kind of death : for they , that are thus dead , are the seruants of sinne , the vassals of satan , the children of wrath , out of the state of grace , and in the region and shadow of death , liable to damnation , which to escape they can haue no hope , while they continue in that estate . the spirituall death of the godly is threefold . the first is , whereby they are dead to sinne . this death stands in the disallowing and condemning sinne in the iudgement , in the nilling and refusing it in the will ; in the hatred of it and grieuing for it in the affections , and finally in the declining and forsaking it in the life and conuersation . this death is the separation of the soule from the approbation , loue and embracing of wickednesse . it is of god through christ , and with much comfort and contentment . for hee , that dies to sinne , shall neuer die fot sinne : he that dies to sinne , doth liue to god : and whosoeuer liues vnto god in this world , shall liue for euer with god in the world to come . to die to sinne is to liue a saint : and precious in the sight of the lord is both the life and the death of his saints . they be like the moūtaine that was not to bee toucht : they that touch you ( sayth the lord ) touch the apple of mine eye : and wee know that the apple of the eye is very tender . the second spirituall death of the godly is whereby they are dead to the law : and this is because the law doth not condemne them , that are in christ iesus , who by iustifying vs through his righteousnesse doth deliuer vs from the curse of the law , and rids the conscience of those terrours , which the law might cause by sinne vnpardoned . the third death spirituall of the godly is , whereby the world is crucifyed or dead to them , and they dead vnto the world . the world is dead to them , when as they dote not on the world , but contemne all worldly things , and account them as nothing in comparison of christ iesus , and his benefits . this death is very needfull : for he , that liues to the world , liues not vnto god : and hee liues to the world , to whom the world is not dead , but who doteth on the world , shall perish with the world : hee that liues not to god in this life , shall not liue with god in the life to come . godly men are said to bee dead to the world , when the world coutemnes them , hates them , persecutes them , and wisheth ( as it were ) to be rid of them . this kind of death is the ordinarie portion of the godly . for they being not of the world , but of god , whom the world knowes not , and being but as forrainers and strangers , it is no maruell if the world frowne on them , and shew her selfe an vnkinde step-mother towardes them , it is no wonder though wicked worldlings beat them , bite them , barke at them , and flie at their throats : for thus dogges vse to deale with strangers , which they know not . and thus much wee haue seene what death is in respect of the world , to wit , the separation and abalienation of our hearts from the world , or of the world from vs : and so much also for spirituall death . the third kind of death is called eternall death , or the second death , which is the separation of the soule from god , or the euerlasting punishment of the whole man , consisting of soule and bodie , from the comfortable presence of god , in hell fire . the prouider and inflicter of this death is god , who is a most iust iudge , whose very soule doth hate the wicked , and him that loues iniquitie . tophet ( which indeed is hell ) is prepared of old . hee hath made it deepe and large ; the burning thereof is fire and much wood : the breath of the lord like a riuer of brimstone doth kindle it . by which we see that hel-fire is prepared , and kindled by the lord. now god doth not ordaine and inflict death for it selfe , as if he did delight in death and destroying : but it is for the clearing of his iustice : for if wicked men should neuer be punished , they would imagine either god is not , or that he is not iust . but all the world shall know that god both is , and that he is iust , and therefore hee will punish wicked sinners , and by that meane declare his iust iudgement against vicious wretches . the deseruing cause of death of sinne , as ignorance of god , disobedience of the truth , especially of the gospell of christ iesus , and obedience of vnrighteousnesse , as the apostle sheweth , as also want of charitie , and charitable behauiour towardes the poore and needie members of christ iesus , as hee himselfe doth teach vs. neyther are these sins only meritorious of death , but euen euery sinne , though the smallest want of that , which the law requireth , is in it selfe odious , and deadly . for the wages of euery sinne is death . the persons subiect to this death are all the sons of adam , is as much as all are sinners : yet all of them shall not die this death , namely they that are redeemed by the bloud of christ , who by his death hath deliuered them from this death , by them through sinne deserued . those then shall die this death , that were reprobated of god , and who by their wickednesse and hardnesse of heart , which could not repent , haue treasured vp vnto themselues wrath against the day of wrath . depart from me , ye cursed , saith christ into euerlasting fire . the cursed then are they , that must die this accursed death . i neuer knew you saith christ , depart from me , ye workers of iniquitie . they that shal die this death are such as christ knew not , owned not , neuer acknowledged for his : and such as whiles they liued , were very hypocrites , nourishing some sinne or other in their bosomes , though they did many glorious and good works , as preach , baptise , eiect diuels , cure diseases , and were perhaps of great account with men . the apostle saith that the lord iesus will render vengeance at his appearing vnto them that know not god , and obey not the gospell . so that all , which are ignorant of god , and which disobey the gospell of his sonne , shall die this death . this then i say , all impenitent sinners shall be damned , all that beleeue not in iesus christ , as mahometaus , incredulous iewes , and all other infidels , and all that professe christ in name , but denie him in example : all these liuing and dying without sound repentance shall die this death . and i proue it thus . except ye beleeue , saith christ , that i am he , you shall die in your sinnes : but the iewes beleeue not that iesus the sonne of mary was the messias foretold : therefore they shall die in their sinnes . hee that obeyes not the sonne , shall not see life , but the wrath of god abideth on him : but neyther iewes nor mahometans obey christ iesus : therefore neyther of them shall liue , but die . peter being full of the holy ghost said , that christ is the stone , euen the fundamentall stone of mans saluation : neyther is there ( quoth he ) saluation in any other : for among men there is giuen none other name vnder heauen , whereby we must be saued . all therefore , that either denie him , or beleeue not in him , and do not know him , whether iew , turke , persian , moore , indian , american , or who else soeuer , all such shall bee damned , cannot bee saued . for by his knowledge shall my righteous seruant ( christ iesus ) instifie many . and we , which are iews by nature , and not sinners of the gentiles , know that a man is not iustified by the works of the law , but by the faith of iesus christ . god ( saith saint iohn ) hath giuen vnto vs eternall life , and this life is in that his sonne . hee that hath that sonne , hath that life : and hee that hath not that sonne of god , hath not that life . but mahometans , iewes , and infidels haue not that son , therefore they haue not eternall life ( in spe ) and shall not haue it ( in re , ) but so continuing shall vndoubtedly die the damned death of the wicked , for ought that man can tell . i say further , that those , which professe christ in word and in shew , but denie him by their deeds , addicting themselues to wicked lusts , as whoredome , pride , drunkennesse , auarice , idlenesse , epicurisme , those ( i say ) shall vndoubtedly perish without mature and true repentance . know ye not ( saith saint paul that the vnrighteous shall not inherit the kingdome of god ? be not deceiued , neither fornicators , nor idolaters , nor adulterers , nor wantons , nor buggerers , nor theiues , nor couetous , nor drunkards , nor raylers , nor extortioners , shall inherite the kingdome of god. but among christians there are offenders in all kinds of the sinnes aforesaid , therefore ( if they shall die in them ) they cannot possibly scape damnation . our lord saith , that the fearefull and vnbeleening , the abhominable and murtherers , whoremongers , sorcerers , idolaters , and all lyars ( wherewith the christian world aboundeth ) shall haue their part in the lake , which burneth with fire and brimstone , which is the second death . and finally s. iude speaking of sundrie wicked epicures cept into the church , saith that for them is reserued the blacknesse of darknesse for euer . thirdly , i say that all they which professing christ doe notwithstanding adde vnto the faith of christ , and coyne articles , which they doe propose as necessarily to be beleeued to saluation , all such i say by this their presumption do cut themselus off from christ , and shall vndoubtedly perish except they shall repent . in like manner they that doe take from the faith any essentiall point , and needfull absolutely to saluation , they also are subiect to damnation , which without repentance they cannot scape . ye shall put nothing vnto the word , which i command you , neither shall ye take ought therefrom : it was twise at least giuen in charge by moses . when moses was now dead , and the gouernment cast vpon ioshuah , god gaue him the same lesson in effect : thou shalt not turne away from it to the right hand , nor to the left . in like manner agur saith . put nothing vnto his words , least he reproue thee , and thou be found a lyar . i protest ( saith christ ) to euery man that heareth the words of the prophecie of this booke , if any man how precise , how pure , how holy , how austere , how sanctified soeuer he seeme , or how learned soeuer he be , and wit tie in the iudgement of men , shall adde vnto these things , god shall adde vnto him the plagues , that are written in this booke , and if any man shall diminish of the words of the booke ( he meaneth the true sense and substance of the words ) of this prophecie , god shall take away his part out of the booke of life , and out of the holy citie , and from those things which are written in this booke . if any subiect , or subiects shall presume to repeale the lawes of the kingdome , or to make new lawes , and to vrge men to receiue and obey them , the king in the mean time vnacquainted with their proceeding , or disliking it , they shew themselues busie bodies , rebellious , turblent : and taking vpon them as kings they incurre the displeasure of the king , and deserue no better then death it selfe : euen so are they the children of death , who teach their traditions in the church , which is the kingdome of christ , for the doctrines of god , and deuise new articles of saith not heard of in the ancient church , and presse them vpon vs as necessarily to be beleeued , and they likewise , who destroy the faith , or maime it by their subtractions , and denialls of articles necessarily to be beleeued . let them looke to it therefore , that deny the trinitie , or the diuinitie of christ , and which deny saluation by christ alone , and they , that teach worshipping of images , adoration of reliques , prayer for the dead , transubstantiation , and all they , that beleeue it is of necessitie to saluation , for euery christian to be subiect to the bishop of rome , affirming all to be heretiques , that refuse him to bee their chiefe pastor on earth . finally , all wicked and impenitent sinners without exception of any , shall dye this death . wit , wealth , birth , beauty , strength , friends , attendants , these things cannot exempt them . tophet is prepared for kings , if wicked : and christ ( as iude speaketh out of an ancient prophecie ) will rebuke all the vngodly . saul shall not bee deliuered by his crowne , nor nabal by his coffers ; achitophel shall not bee helpt by his counsell , nor absalon by his beautie , nor haman by his honour , nor caiaphas by his priesthood , nor any man by his greatnes , by his high offices , and spacious kingdomes . these things cannot saue the body from death , much lesse able are they to saue the soule from hell. nec prece , nec pretio : the iudge will not bee perswaded by prayer , nor blinded by bribing , nor peruerted by any meane , but vvill reward euery man according as his worke shall be , without respect of persons . the nature of this death is not easily to bee described to the full : for neither hath the eye seene , nor the eare heard , neither hath it entered into mans heart to conceiue the panges and torments , that are prepared for the wicked . only they , that feele them , are able ( if able ) to expresse them . neuerthelesse seeing the scriptures are not wholly silent , wee may be bold to speake by their direction . first therefore the damned are depriued of the fauour of god , and the comfort of his presence . secondly , they doe indure horrible and very painefull punishments , both in soule and bodie . thirdly , their paines are endlesse , their tortures abide without ease for euer . all these three saint paul affirmeth in one verse together , when he saith , they shall be punished with euerlasting perdition from the presence of the lord , and from the glorie of his power . here is ( paena damni ) the punishment of losse and lack at the least exprest , and the eternitie of it , if not also ( paena sensus ) the punishment of feeling panges , and torments : but our sauiour sheweth that the wicked shal suffer euerlasting paine : and esay saith that their worme shall neuer dye , nor their fire bee quenched . there shall bee weeping and gnashing of teeth . planè fltetus ex dolore , stridor dentium ex furore , they shall weepe ( saith bernard ) for sorrow , and grinde their te-th through rage . hell fire is full of paine , and altogether voide of comfort . in fire there are two things , heate and light : hell-fire is hot , but darke : if it giue light , it is not the light of comfort , but of miserie , to let the damned see those things , which might affright and grieue them . but this fire is not ( as i suppose ) such fire as ours is , neither is their worme such a worme as creepes vpon the earth , or as is bred in our body : but it pleaseth the holy ghost by these words to point out , and as by simitudes to shew vnto vs the griefes and gripes of the damned , which shall be with much paine and horrour , as the burning of a fire , or the gnawing of wormes . the diuell and the wicked ( saith damascene ) shall bee deliuered vp into euerlasting fire , non materialem , qualis est apud nos , not vnto a materiall fire , as is with vs , but into such as is knowne to god. and saint austen doth thus somewhere dispute about this point : if the fire of hell bee corporall , it must bee fed by corporall fuell , which beeing once wasted it also must goe out , but it 's certen that hell-fire shall neuer fayle , therefore it is spirituall : but if it bee a corporall fire , but by creation euerlasting , then must the soules of men feele a corporall fire the gluttons soule in the parable was tormented greeuously , burnt extremely : but vvith vvhat fire ? with hell-fire indeed ; but it is improbable that elemenrary or bodily fire could affect a spirit out of the body . but let vs not dispute vvhat kinde of fire it is , but rather studie to keepe our selues from feeling it . this fire , saith christ , is euerlasting , semper vrens , nunquam exurens : torquet , non extorquet : punit , sed non finit : it alwaies burnes , but neuer burnes them vp : it paines them but kils them not : it afflicts , but endes not . it is called ignis inextinguibilis fire vnquenchable : for it neither is put out it selfe , neither doth it extinguish those , whom it doth torment . hell-fire ( saith s. gregorie ) seeing it is ( incorporeus ) not bodily , it is neither kindled by the help of man , nor fed with wood , but beeing once made it continueth vnquenchable , and stands not in neede to bee kindled , neither wants it heate . neither must it seeme hard that the paines of the wicked must indure euer , for though indeede their liues had an end , some sooner , some later , yet if we consider the infinitie of his person , whom they sinned against , and againe that their sinnes left an immortall and indeleble staine in their soules , and finally the eternall auersion of their willes , that if they had liued euer , they would haue sinned euer : if we consider these things ( i say ) it will appeare there is no cruelty or iniustice in the lord to punish them with eternall perdition , so as that their death shall be without death , their wants without want , their destruction without destruction . and that , which doth aggrauate their misery is that their companions are no better then the diuels , and the place of their abode no sweeter no better then hell it selfe , which of all places in the world is the worst , the habitation of diuels , voide of order , full of horror , vbi nulla spes boni , nulla desperatio mali , where there is no hope at all of any good , and no despaire of euill . but yet in hell there shall be differences and degrees of paines , euen as in heauen there will be degrees of glory : for pro disparibus ponderibus peccatorum , erunt etiam disparia tormenta paenarum ) as saint augustine speaketh according to the different degrees of sinnes there shall bee different degrees of torments . the seruant , that knowes his maisters will , and doth it not , shall be worse beaten then he , that knowes ir not , and doth it not . christ tells the scribes and pharisees that , because vnder the cloke of religion they preyed on widdowes , therefore they should receiue the greater damnation : and sayes that they make their seduced proselytes two fold more the children of hell , then themselues . and speaking of them , that contemne the gospell offered them , he saith , it shall bee easier for them of the land of sodome and gomorrha , in the day of iudgement , then for that citie . as for the situation of hell ; to say precisely where hell is , it is not easie : below it 's doubtlesse , as may appeare by sundry places of the scripture , and farre from heauen : but that there is an hell , to wit , a place appointed for the tormenting of wicked angels , and vngodly men , it is cleere ynough : our chiefest care should bee so to demeane our selues that we may neuer come there . and assuredly whosoeuer is in the state of grace shall neuer come into that horrid place prepared onely for gracelesse and wicked people . he is in the state of grace , which depends wholly on the grace of god , which turnes not his grace into wantonnes , which delights not in vngracious wretches , which maketh much of those meanes of grace , which god hath in his church : and finally , who out of a gratefull spirit doth bestow himselfe , his soule & seruice vpon god , labouring tooth and nayle with might and maine for the aduancement of his honour , and the welfare of his house , which is the church , being sorie at the heart that his seruice is so simple , his weakenesses so many , and his obedience so vnperfect as it is , certainely this man shall not dye , but liue eternally : not hell , but : heauen shall bee his habitation : god doth honour him with his grace in this world , and will crowne him with eternall glory in the world to come . trin-vni deo gloria . because these few pages left vntouched should not bee lost , i haue set downe some positions which are not disagreeing from the matter handled . the first position . death is not the end of man , if wee speake properly . the end is that properly , to which a thing is ordained , or for which it is , but when god mad : a man , death was not the end he shot at : dissolution is not the scope of gods creation , nor of parents generation . againe , the end by it selfe and of it owne natnre is only good : but death of it selfe and in it owne nature is not good , but the priuation of life , which is a certaine good : death came in by sinne , is the fruit of sinne , and is ( as the apostle sheweth ) an enemie . which shall bee destroyed as an enemie : and therefore death properly is not good , but euill : therefore properly death is not the end of man. furthermore , finis est , quod maximè volumus , that is the end , which we doe chiefly desire : but neither god nor man doth chiefly desire death . a good christian desires death , not for it selfe , but to bee with christ , to be unburdened of his concupiscence . many men out of distemper of minde and an ill-informed will doe couet death , and kill themselues : but yet it is not for death it selfe , but for some respect besides : as cato vticensis killed himselfe with his owne sword , because he would not fall into the handes of iulius caesar : sophronia to keepe her chastitie from the lust of decius the emperour , who daily assaulted it by her husbands consent slew her selfe : portia the wife of brutus , vnable to beare the newes of her husbands death , killed her selfe with eating burning coales : labienus hearing his bookes were condemned to the fire , killed himselfe , because they should not die before him . siluius italieus murdered himselfe to rid himselfe of the torments of his greuous and incurable disease . pontius pilate , being banished to vienna , and feeling the gripes of an accusing conscience , and fearing punishment for his misdeeds , to preuent all , killed himselfe . these and such like are the ends of selfe-slayers , and not death it selfe . and albeit god doe appoint men to die , yet it is not death hee aimes at , but the manifestation of his iustice in punishing sinne , of his power in raysing men dead to life , and for such ends , as are best knowne vnto himselfe . to conclude then , death is not properly a mans end non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the highest scope of gods creation : nor a mans perfection or be atitude , which is the full and finall fruition of almightie god : but it is a certaine extreme , or the end of priuation , which end is the corruption and the dissolution of a thing . the second position . it is iust with god to smite sinners with death , euen in the very act of their wickednesse , and with that wherein they doe offend . cornelius gallus and quintus elorius , two roman knights died ( as plinie lib. 7. recordeth ) in the very action of filthinesse . arichbertus , eldest sonne to lotharius king of france died , as hee was embracing his whores . anacreon the poet , a notable drunkard , was choked with the huske of a grape . a certaine african caled donitius eate so much at a supper that he died there with . philostrates being in the bathes at sinressa , deuoured so much wine , that hee fell downe the staires , and almost broke his necke with the fall . alexander the sonne of basilius and brother of leo the emperour , being a very belly-god , one day hauing crammed himselfe too full , as hee got vp his horse , he burst a veine , whereat flowed such store of bloud that hee died . these and many more such are the iudgements of god vpon sinners and are in him most iust . for first his will is the rule of iustice : but these punishments hee doth will and ordaine ( for there is no euill in the citie , no punishment , which hee sendeth not ) : therefore these must needes bee iust . secondly they are deserued : for the wages of sinne is death : and in that god doth not strike euerie sinner alike , the reason is , because hee is tied to no law , but is a law vnto himselfe , and may doe what he will. but sometimes he is pleased to smite suddenly , to terrifie the wicked , and to keepe his owne in obedience , and to let all men know that there is a god , that iudgeth the world , and hateth wickednesse , and wicked men . the third position . a wicked man , though wickedly and cruelly murthered , is not not therefore discharged of his wickednesse vnrepented of , and saued . senacherib was murthered of his sonnes , yet for that his owne idolatry & other sinnes were not forgiuen . for men are not saued for any good thing either done by thē , or for any euil sustained of them . the easterne emperour zeno was such a loathsome belly-god , that his wife ariadne fell to loath bim , and on a day as he lay senselesse ( as his manner was ) through gurmandizing , she got him into a tombe , and throwing a great stone vpon it , pined him to death . this was a iust punishment of a glutton , in regard of god , though vniust in respect of her , that did it . this then i say , if a man out of the state of grace be murthered , or die by an iniust sentence of the magistrate , yet he is not therfore deliuered from the sentence of god , but must suffer as he hath deserued ; that his vntimely death being also long of his sinne . and though a wicked man or one not within the state of grace may die not deseruing it of man , as archelaus king of macedonia , who was murthered of one cratenas , whom he loued deerely , or as that forenamed father was of adrameleke and sarasar his sonnes , yet is this their death iustly sent from god , whom they knew not , worshipt not , serued not , as they should haue done . yea their death may be iustly punished in their murtherers ( as cratenas was himselfe also after murthered ) and yet death deserued at the hands of god. for though god and the murtherer agree in the act , yet not in their grounds and ends : god therefore pursues the murtherer , because he violates his law so souly , he not bidding him , but forbidding him to murther , and putting no malice into his heart to make him murther , giuing him no commission , but onely a certaine permission , which god being lord of all , and bound to no man , may iustly doe . the fourth position . the number of such as shall suffer eternall death , is greater then of them that shall be saued . many are called , but few in comparison of them are chosen : now none shall be saued but the chosen . there are , & haue beene many , that neuer had a verball calling . an infinitie of people there is at this day in the world , as of turkes , iewes , indians , tartars , and other sauage nations , in number beyond christians : & of all that rabble there can be no hope of life , so long as they liue out of the church , and by no extraordinarie fauour , know christ , who himselfe doth teach that the way of life is strait , and found of few , but that the way to death is broad , and full of trauellers . and finally , euen among christians , only those shall be saued which embrace the true faith , and are obedient vnto christ , in those particular true visible . churches , in which they were bred and baptized , and to the obedience of which god doth call and tie them . now how few these are to heretikes , schismatikes , and other factious firebrands , and euill liuers , as drunkards , fornicators , earthwormes , idle and vnprofitable wretches , the multitude of sinnes and sinners which swarme like the flies of egypt in citie and countrey doth demonstrate . the fifth position . whosoeuer doth simply and sincerely will and desire to be deliuered from eternall death , shall not die , but liue eternally . i make it plaine thus ; he that willes the end simply and sincerly , doth seeke out means vnto it , & doth vse those means : for if he know the means whereby he may obtaine his desire , & yet neglects to vse thē , and cares not for them , he shewes his desire is but confused , vncertaine , & vnsincere . if therfore a man with an honest and true heart do will , wish , & desire to liue , and to escape death , he wil seeke out meanes to accomplish his desire , & when he knowes them , he will be carefull to vse them . it is an old and true saying , wishers and woulders were neuer good householders : the meaning whereof is to taxe the foolishnesse of such , as wish and would , but will take no paines , will vse no meanes . an idle peeson would be rich , but he will not labour : a trewant would be a scholler , but he will not studie . the truth is that he , that indeed would inioy a thing , wil vse means to compasse it : if then i would not die , but liue , i must not runne on in sinne , i must not distrust god , i must not disobey the church of christ , and kindle coales of contention , i must not contemne the word and sacraments , but i must beleeue in christ , repent of my sinne , begge their pardon , reuerence my minister , loue my brethren , and take heede i giue no offence . now he , that doth carefully vse the meanes of life , and auosdes the waies of death , shall vndoubtedly liue , and not die . but hee , that saith , i would liue , i would not die , and yet goes the broade way , and regards not the narrow path , this man surely is wrong : his will is not simple and sincere , but confused and mishapen ; and except he reforme his course , he shall perish notwithstanding his wishing and woulding . tell mee , if a man shall say , he would be in health , and yet will vse no meanes of health , no good diet , no labour , nor the like , but delights onely in eating , drinking , glouzing , sleeping , idlenesse ; tell me , does this man indeed will health , and a good temper of bodie ? he doth not doubtlesse : he may wish health , but he will take no paines for it , which argues verie foolishnesse . euerie man would be saued , who would die ? balaam would not : no man would : yet in the meane time who vseth the means ? who leaueth his sinnes ? who fighteth with his lusts ? who honoureth his minister as the man of god ? who thirsteth after christ ? who is louing and obedient vnto the church ? is not sinne committed & countenanced ? is not the sabbath commonly , and notoriously profaned ? doe not othes , drunkennesse , pride , idlenesse , and hard-heartednesse abound ? and are not many to seeke ( as it were ) in the alphabet of religion . they know not which is the true church , which are the people of god , which is his house . what miserable times doe we liue in ! how vaine is the world ! men would faine liue , they would not die , they say , and yet they care not for the waies of life , whereas if men did truely and effectually will to liue , and to auoid death , they would not runne the broad way , but would shew themselues wise men , that is , as well seeke out and vse the meanes as affect the end . the sixt position . though a man feele not the fruits and working of the spirit in him , yet hee must not despaire of life , and thinke hee is ordained to death , and must needs be damned . a man may bee called before death , though now he be in sinne ouer head and eares , and altogether voide of mercy : gods arme is neuer too short to saue , his eare is neuer too dull to heare : neither doth any man know what the purpose of god is . paul was as bad as one god ; did call him , & so was the thiefe , that was called on the crosse . againe , a man may be in the state of grace , and yet sometimes feele no comfort , no working of the spirit , euen as a man in a swoone or sleepe doth liue , though hee knowes not so much , and a child ( we see ) liues before it knowes it liues . i say finally , what though thou feelst no grace ? what though thou beest nothing so good , as thou shouldst bee ? wilt thou therefore despaire ? is there no way with thee , thinkest thou , but death ? wrong not thy selfe : where is thy faith ? wee liue by faith , and not by feeling . it is not thy graces in thee , that doth saue thee , it is gods grace in christ vnto thee , of which grace thou maist bee partaker , though thou feelest no graces in thee . and know this , that it is not so much thy loue of god and thy knowledge of christ , which is sauing to thee , as gods loue , whereby hee loues thee , as christs knowledge , whereby he knowes thee , who knowes and loues thee before and better , then thou canst know and loue him . and certainely , if thou doest earnestly seeke and affect his grace , thou hast grace : for it is a grace to desire grace : and it argues that , if thou doest truely seeke christ for christ , thou hast alreadie found christ , or rather that christ hath found thee . and finally , what if thou findest not all the workes of the spirit in thee ? if thou findest but one , there is reason of quietnesse . if feeling no grace , thou dost feelingly desire and couet grace , one drop of grace , this is a grace , a voice of the spirit , and there is reason of comfort , and why thou shouldst not be dismaide . one greene leafe vpon a tree will shew the tree is aliue , one sigh doth argue life . this then i say , if out of the want of christ thou desirest christ , if feeling the want of the spirit thou doest desire and pant after the spirit , assure thy selfe thou art not voide of grace , christ doth loue thee , the spirit hath taken possession of thee : stand not in thine owne light , bee not ouer wise , but bee ruled , and remember that christ cries , come , vnto them , that are heauy laded , and is so pitifull that hee vvill not quench the smoking flaxe nor breake the bruised reede . ( ⸪ ) trin-vni deo gloria . finis . notes, typically marginal, from the original text notes for div a13996-e510 heu viuunt homines tanquam mors nulla sequatur , aut velut infernus sabula vana foret . note . 1. pet. 2. 11. linquenda tellus , & domus , & placens vxor . hor. carm. l. 2. od . 14. 2. tim. 6. iam. 7. eccl. 11. 3. note . domitianus . apud sucton . hadrian . spartian . lib. 2. cap. 12. valerian . euseb . hist . lib. 7. cap. 30. dioclesian . ruffin . maximinus . nicephor . aurelian . arnolphus . stow anno mundi . 3659. munst . cosm . lib. 1. cap. 32. socrat. zozom ruffin . l. 2. c. 13 notes for div a13996-e1280 three sorts of death . a plut. comp . aq . & ignis . b scal. excre . 307 sect. 23. c plut. de consolat . scal. ibid. note . in epist . ad burdig . de diuino praemio , lib. 7. c. 16. lact. de diu . praem . l. 7. c. 6. 7. 13. lib. 7. c. 10. xenoph l. 8. de instit . cyri. vid. lactantii l. 7. c. 13. lact. l. 7. c. 13. de diu . praem . lact. vbi supra . scriptures prouing the immortalitie of the soule . ec. 12. 7. is . 66. 24. luk. 12. 19. 20. luk. 16. 22. 23. lib. 7. c. 12 ▪ de diu . praem . ioh. 12. 26 : luke 23. 43 luke 14. 13. 〈…〉 act. 7 59. phil. 1. 23. 2. cor. 5. 2. heb. 2. 17. & 4. 15. mat. 22. 32. exerc. 307. sect. 20. philosophicall arguments shewing the soule of man to be immortall ▪ arg. 2 arg. 3. note . note . acts 17. 28. 2. pet. 1. 4. note . note . how the soule may be said to die . quaest . quaest . 75. hom. 16. in ep. ad rom. in col. 1. luke 16. 22. 23. aug. lib. de pec ; mer. & remis . c. 28. author hypog . l. 5. lib. 7. de diu . prem . c. 12. of a double death . num. 23. 10. psal . 116. 15. luke , 12 , 20. luke . 16. 22 , 23. many waies of death . iosh 23. 14. maximianus . statius . a simile . silius . 2. king. 13. 14. 2. king 2 , 23. 24. 2. chron. 32. 21. act. 12. 23. 1. king. 22. 34 , 35. * hatto archbishoppe of mentz . anno domini 940. read numh. 18 , 19. 30. of the kinds of death . 1. kind . a simile . iob. 5. 26. 1. chron. 29. 28. iob. 42. 17. 2. kind . rom. 13 4. iosh 7. 25. mark. 15. 37. quest . sol. psal 82. 6. 2. chron. 19. 6. rom. 13. 1. gal. 3. 28. reuel . 16 job . 18. 36 1. king. 2. 31. 46 anno 1605. nouemb. 5. 1. king. 21. 13. marke . 6. 27. note . quest . ans . 1. sam. 24. 6. 1. pet. 2. 19. 22. 23. 1. pet. 3. 14. 15. 16 , 14 , 15. 1. pet. 2. 20. cyprian ambros . de obitu theodos . sed piger ad poenas princeps , ad praemia , velox , quisque dolet quoties cogitur esse ferox , ouid. de pont. l. 1. eleg . 3. 3. kinde : 2. sam. 17. 23. act. 1. 18. de arte poet sub finem . quest . 1. ans . 〈…〉 rom 14 8. 1. cor. 6 19. & 3. 23. & 6. 20. ex. 20. 13. eth. l. 3. cap. 6. note . de pont. l. 2. eleg . 2. eth. l. 3. c. 9. lib. 3. cap. 7. sub sinem . quest . 2. aus . 1. joh. 3. 16. acts 20. 24 : acts 21 , 11. 12 , 13 phil. 2. 17. cyprian de laud. martyrij . a simile . a simile . de ciuit. dei. lib. 22. cap. 6. isa . 49 23. a simile . hor. l. 3. car . ode . 2. or. 1. in cat. offic. 1 , cic. 2. de leg. ad heren . l. 4. phil. 14. quaest . 3. ans . math. 26. 53. iohn . 10. 18. 1. iohn . 5. 20. note . a simile . note . two kindes of voluntarie death . judg. 9. 53. 54. heb. 11. 35. quest . 4. ans . rom. 8. 23. de compunct . cord . de verb. apost . ser . 2. excit . l. 9. serm. 61. in cant. how it appeares that martyrdome merits not of god. 1. cor. 4. 7. phil. 1. 29. iliad . 2. rom. 9. 18. rom. 11. 35. 1. cor. 8. phil 1. 6. 1. pet. 15 1. pet. 5. 10 note . ans . hor. de . arte puct sub . sinem . note . quest . 6. ans . one reason against selfe-murther . the first common cause of selfe-murder . lib. de vtil . poenit. ob , ju ps . 50. sol. lib. 2. de sum● bono . ambros . in luk. l. 2. isid . vbi supra . ibid. hug. l de vera sap . quest . sol. gen. 4. 8. 23. quest . ans . psal . 145. 18. mat. 11. 28. ezck. 33. 11. ob. sol. lam. 5. 21. cant. 1. 3. psal . 51. 9 10. 11. the second common cause of selfe-murder . 1. sam. 31. 4. 2. sam. 17. 23. hor at . car . in l. 1 od. 7. reason 2. against selfe-murder . 3. reason . 4. reason . 5. reason . second part of the 6. quest . ans . selfe-murder may be pardoned . note . note . psal . 19. 13 , 14. quest . 7. ans . note . a paradox of our vnwise gallants . * i take not violent in the largest sense . 2. sam. 18. 9. 14. 15. dan. 6. 24. luke . 13. 4. lib. 2. carm. ode . 17. other waies of dying . iob. 22. 24 , 25. quaest . 3. ans . it is not vnlawfull to pray ( as in our letanie ) against sodaine death . note . of sodaine death . valer. max. & hen. steph. ex gregor . gyrald . de virtut mulierum . num. 16. 30. 31 32. leuit. 10. 2. 1. sam. 25. 38. iob. 1. 18. 19. jud. 3. 21. iud. 16. 30. iud. 4. 21. * 1. eg. the phil. and sisera . isa . 37. 38. 1. king. 16. 9. 10 an 1605. nouemb . 5. of the causes of death . god inflicteth death . psal . 39. 5. isa . 38. 12. gen. 2. 17. isa . 45. 7. ec. 3. 1. 2. act. 1. 7. math. 10. 29. 30 iliad 22. contra marcel . in lerem . c. 12. de gen . cont . manich. l. 1. c. 2 lam. 3. 37. ob. 1. sol. in what sense god may be said to ordaine and cause death . a simile . ob. 2. sol. act. 2. 23. act. 4. 28. ob. 3. sol. no murtherer is excused by gods decree . epist . ad vinc. 38. note . ex. 20. 13. ob. 4. sol. note . three actions of god about murther . 1. act. 17. 28. note . act. 2. note . act. 3. quaest . 1. sol. enchir. c. 95. quest . 2. sol. enchir. c. 101. quest . 3. sol. enchir. c. 98. quest . 4. sol. de praed . & grat. c. 15. august . enchir. c. 101. quest . 5. sol. lib. 1 de sacr. c. 7. part . 4. quest . 6. sol. depraedestin & grat . p. 48. sum. 9. 19. art . 9. quest . 7. sol. de gen. ad lit . imperf . cap. 5. de ciuit . dei l. 11. c. 17 quest . 8. sol. strom. l. 1. euchir . ad laur. c. 101. quest . 9. sol. de grat . & lib. arbit . cap. 21. de amiss . grat . l. 2. c. 13. acts 4. 28. sinne the mother of death . rom. 5. 12. rom. 6. 23. depraed . & grat . c. 11. wisd . 1. 13. 15. eccles . 11. 14. aug. retract . l. 1. c. 21. rom. 5. 12. note . who are subiect to death . 2. cor. 5. 21. ioh. 10. 15. 18. rom. 3. 25. bucan . loc . 11. q. 13. 1. cor. 15. 22. rom. 5. 12. lib. contra fortunat . disput . 2. gen. 3. 19. quest . ans . why infants dye . psal . 51. 5. aug. de praedest . & grat . cap. 2. quest . ans . why infants are guiltie of sinne. lib. 16. de excell . mariae . c. 10. quest . reu. 1. 5. ans . in cap. 6. ad rom. note . note . psal . 116. 15. all men must dye . heb. 9. 27. 2. king. 2. 2. tuscul . 1. ouid. ad liuiam . hor. car. l. 2. od . 28. l. 2. ode . 3. iliad . l. 6. hor. carm . lib. 2. od . 14. homer . ll . 18. hor. carm . l. 2. od . 16. psal . 49. 10. hor. l. 1. carm. od . 4. psal 82. 6. hor. carm . lib. 1. od . 28. hor. carm . l. 3. od . 11. ouid. 2. sam. 2. 18. eccl. 3. 20. quest. sol. 1. cor. 15. 5. of the time of death . isa . 46. 10. 11. iliad . 1. lucret. martial . isa . 38. 5. note . seneca . herc. fur . deaths houre is vnknowne . tul. 1. de finib . epist . 23. note . a simile . death is but once . heb. 9. 27. carm. l. 1. od . 18 2. king. 13. 22. death takes possession easily . iam. 4. 14. hor. car . l. 4. od . 7 eurip. hor. 16. a simile . as death leaues so the iudge findes men . ad d●oscor . eccl. 11. 3 cyp. tract . ad demetrian . of the cōmodities of death . to whom death is ●ndeed a benefit . commod . 1. vid. plutarch . de consolat . ad apol. commod . 2. commod . 3. note . a simile . in ioh. death is discommodious to the wicked 1. 2 3 4 5. aug. ad julian . ep . 211. what to death may be compared . simile 1. death is a physitian . adissimile . death is an hauen , * isay . 57. 1. reu. 14. 13. adissimilitude . in two cases death is vnlike an hauen . luke 16. a second dissimilitude . job . 7. 10. vid. nat. 〈◊〉 . myth . l. 3. c. 13. acts 20. 9. 10. death is a night . a dissimile . agath . in nat. com. vbi supra . a dissimile . pro. 30 16. death a fire . a dissimile . death is a reaper . a dissimilitude . death is a tyrant . a dissimili . satyra 10. iudg. 15. 15. horat. carm. l. 3. od. 4. death is a flying woman . death is a sea. death a lion. death a sleep . laert. lib. 6. plutarc . consol . , ad apoll. a dissimilitude . 28 questions about death . quest . 1. sol. how death may be said to be naturall . note . quest. 2. sol. naturall death described . quest . 3. sol. what violent death is . a simile . a simile . quest . 4. sol. note . a simile . quaest . 5. sol. the causes of long life . a simile . quest . 6. sol. this answere belongs to the state of mans fall by sinne . note . note . juuenal . satyr . 80. quest . 7. sol. three liuing spirits created how mans soule is said to die . 2. difference . 3. difference . in cant. ser . 107 iohn . 5. act. 24. 15. quest . 8. sol. laert. lib. 1. c. 1. ans . how death is an euill , and how not . note . 1. cor. 15. quest . 9. sol. psal . 51. 5. note . ec. 7. 3. quest . 10. sol. note . quest . 11. sol. rom. 3. 8. we must not die till god call vs. quest . 12. sol. phil. 1. 23. quest . 13. sol. lu what sense a man may pray against death . note . iob. 13. 15. iob 17. 3. 4. 6. quest . 14. sol epist . 88. note . how death may be feared . aug. l. 2. de doct . christ . greg. quaest . 15. sol. when sudden is euill . quest . 16. sol. how we may lament the death of our friends . de verb. ap. ser . 3 2. in cant. ser . 29. 1. thes . 4. 13. 14. note . phil. 2. 27. note . whiles i was a writing these things , it pleased god to take from me mine onely sonne , before he was a fortnight old . quest . 17. epist . 30. sol. quaest . 18. sol. in admonit . 6. quaest . 19. sol. in paradox . quaest . 20. sols quaest . 21. sol. death both certaine and vncertaine . quaest . 22. sol. a simile . quaest . 23. sol : whose death is best . whose death is counted worst . the iuster the law , the worser the death . quest . 24. sol. why god keepes from men the time of their deaths de consolat . ad apoll. quest . 25. sol. epist . 22. note . note . note . quest . 26. sol. what is the best death , without reference to sinne or vertue . a simile quaest . 27. sol. why it is vnlawfull to pray to know the time of our deathes . tu ne quaesieris scire ( nesas ) quem mihi , quem tibi finem dij dederint . seu plures hyemes , seu tribuit iupiter vltimakm . hor. car . l. 1. od . 11. rom. 14. 23. psal . 39. 5. note . spacio breui spem lougant reseces . dum loquimur , sugerit inuida aelas . hor. car . li. 1. od . 11. act. 1. 7. quest . 28. sol. the honors performed to the dead . leuit. 19. 14. vses of the former discourse . ● . the bodic is baser then the soule . a simile . note . why should a man haue an euil soule , that would haue a good bodie ? a comfort against the feare of death . vse . 2. why death is to be borne with patience . a comfort to a good man dying . dan. 3. & 6. vse . 3. a reason to hate sinne . sinne a very crab-tree . pro. 14. 9. & 10 23. vse . 4. inordinate feare of death to be supprest . senec. 78. epist . epist . 24. epist . 78. vse 5. rules of preparation against death . 1. john 5. 24. iohn 11. 25. 26. note . who is a right beleeuer , and who fantasticall . rule 2. ezek. 18. 30. 31. fiue duties of a true penitent . ezek. 18. 22. note . a simile . rule 3. iobn 3. 16. heb. 13. 17. rule 4. rule 5. pro. 16. 6. 1. tim. 17. 18. 19 note . mat. 25. a simile . iam. 2. 13. rule 6. english papists & brownists are liable to damnation . for their obstinate schisme . note . reu. 22. 12. rom. 2. 7. 8. rule 7. isay 38. 1. 2. sam. 17. 23. acts 7. 59. the death of the godly commended . 1. cor. 15. 56. note . note . a false imagination of sundrie persons ex. 20. 8. 10. rom. 6. 16. 1. joh. 3. 8. 9. ezek. 18. 21. is . 1. 16. 17. of spirituall death . eph. 2. 1. col. 2. 13. the spirituall death of the godly , is threefold . what death to sinne is . the preeminence of a saint . ex. 19. 12. zak. 2. 8. rom. 7. 4. gal. 2. 16. 19. note . gal. 6. 14. when the world is dead to a man. how a man is said to be dead to the world. iob. 15. 19. & 16. 3. 1. pet. 2. 11. reu. 22. 8 what eternall death is . 2. thes . 1. 9. god the inflicter of eternall death . psal . 11. 5. is . 30. 33. note . rom. 2. 5. 8. death the fruit of sinne . rom. 6. 23. 2. thes . 1. 8. rom. 2. 8. matth. 25. 41. 42. who are subiect to eternall death . who shall die this death . math. 25. 41. math. 7. 23. 2. thes . 1. 8. ioh. 8. 24. note . ioh. 3. 36. act. 4. 8. 11. 1 pet. 2. 4. 6 act. 4. 12 isa . 53. 11 gal. 2. 15. 16 2. ioh. 5. 11. 12 in hope . in actuall possession . note . 1. cor. 6. 9. 10. reu. 21. 8. iude. 4. 13. note . deut. 4. 2. & 12. 32 iosh . 1. 7. pro 30. 6. reu. 22. 18. 19. how dangegerous it is to tract or adde vnto the word of christ . a similitude . note . as anti-trinitarians , arians as papists . no saluation for sinners during their impenitencie . isay 30. 33. iude 15. reu. 22. 12. rom. 2. 6. eternall cannot be fully described . three things about this death to be noted . 1. paena damni . paena sensus . aeternitas paenae 2. thes . 1. 9. math. 25. 46. esay 66. 24. in fire two things . note . hell-fire is not like our fires . lib. 4. de ortho . c. 28. lib. de cogn . verae vitae c. 40. luke 16. note . math. 25. 41. in 20. cap. iob. note . why the death of the damned is for euer . the companions of the damned . the place . difference of torments . lib. 4. contr . donat . c. 19. de bap. luke 12. 47. math. 23. 14. 15 math. 10. 15. where hell is . isay 30. 33. luke 16. 26. reu. 9. 11. & 20. 3. & 17. 8. num. 16. 30. 33 iude 6. 2. pet , 2. 4. note . whom hell shall not receiue . who is in the state of grace . notes for div a13996-e21950 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aristot . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 cor. 15. 26. aristot . lib. 1. de anima . rom. 6. 23. note . 2. king. 19. 37. why god punisheth a murther , which he doth permit . math. 20. 16. ioh. 3. 18. heb. 5. 9. ioh. 27. 9. math. 7. 13. 14. note . note . ezek. 18. 21. ioh. 3. 16. note . note . isay 59. note . note . 1. ioh. 4. 10. 19. note . note . mat. 11. 28. mat. 12. 20. sermons upon death and eternal judgment by william bates. bates, william, 1625-1699. 1683 approx. 298 kb of xml-encoded text transcribed from 175 1-bit group-iv tiff page 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(eebo-tcp ; phase 1, no. a26805) transcribed from: (early english books online ; image set 45939) images scanned from microfilm: (early english books, 1641-1700 ; 1415:16) sermons upon death and eternal judgment by william bates. bates, william, 1625-1699. [6], 171, 166 p. printed by j.d. for brabazon aylmer, london : 1683. "sermons upon eternal judgment" has separate t.p. and paging. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng death -sermons. judgment of god -sermons. sermons, english -17th century. 2004-09 tcp assigned for keying and markup 2004-09 aptara keyed and coded from proquest page images 2004-10 jonathan blaney sampled and proofread 2004-10 jonathan blaney text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion sermons upon death , and eternal judgment . by william bates , d. d. london ; printed by j. d. for brabazon aylmer , at the three pigeons against the royal exchange in cornhil . 1683. to the right honourable rachel lady russel . madam , of all affairs for the compassing whereof men are so diligent and sollicitous , there is none of that absolute necessity , and high importance , as the preparation for death and judgment . this requires the whole man in his best vigour , and should be the work of the day , but 't is usually delayed till the melancholy evening of age , or the twilight of death . the trifles of this world divert them from that main business , to which all other things should be subordinate . it equally deserves wonder and compassion , that death which is so constantly in mens view , should be so seldom the matter of their application , when all are of the same glass , made of the same frail natural principles ; and no argument is more frequently and pathetically urged upon them . 't is not strange that deep truths , that by the strength and exercise of the mind are drawn like gold out of the mines , have no efficacy upon those that are not capable of understanding them : but the doctrins of death , and judgment after it , are plain truths , by natural , moral , and divine evidence known to all , yet no more affect men , than a paradox of incredible novelty . if the doctrine of eternal judgment were but a probable opinion , controverted with equal arguments , yet 't is a matter of such vast concernment , that reason requires all our possible diligence to avoid an eternal evil that may be , the loss of coelestial glory , and the torments of hell : but since 't is an infallible truth , as certain as the word of god , 't is a miracle to astonish heaven and earth , that men live as carelesly as if they should never die , and die as securely as if they should not live in the next state , to receive the just punishment of their sins . they are fearless whilst death is far off in their thoughts : and when age has snowed upon their heads , that no marks of decaying nature should appear , make their own winter to flourish with another spring . but 't is in vain , for death knows them under their disguise , and will not stay beyond the appointed time . and in that decisive hour , infidelity or presumption hardens men to pass as quietly and boldly in appearance into another world , as unfeigned faith , and a regular lively hope in the promises of the gospel . but as deceitful physick stops the fit for the present , that will return more violently and fatally afterwards : so a counterfeit short peace transmits them to everlasting sorrows . the design of the following sermons is to awaken men , that they may be wise and consider their latter end : to secure an interest in our redeemer , who has disarmed death of its sting , and made that enemy our friend : and to practise dying every day , by withdrawing their hearts from the vanities of this transient world , that have such a pernicious influence to excite the carnal appetites , and stupify the conscience , which are the true causes of their sin and misery . and what can be more powerful to render them temperate and sober in the use of present things , vigilant and serious in their preparations for their great and final change , than the remembrance that death is immediately attended with judgment , and judgment with blessedness or misery for ever . i know this argument is naturally displeasing , but the usefulness should recommend it to our most solemn and composed thoughts , before all the vain entertainments of the fancy and sensual affections . as herbs of medicinal virtue , that are not pleasing to the sight or smell , yet are valued by the skilful as treasures of health ; and preferr'd before the fairest flowers that are perfum'd and painted by nature , so as to excel the richest lustre of solomon's glory . the body is in a continual consumption , and no art can long preserve it : but whilst the outward man is irrecoverably declining and wasting , if the inward man be ascending and renewing to perfection , the advantage is incomparable . o how comfortable is it to a holy believer in the parting hour to commit his spirit into the hands of his heavenly father ! ( for thus he is authorized and encouraged by our saviour's example ) and lay down the flesh to rest in hope : for christ is the guardian of the grave , has the keys of death , and will revive the bodies of his saints incorruptible and immortal , the copies of his own glorious body . madam , i shall not attempt the celebrating your ladiships vertues , that render you a bright ornament of your sex , and more truly honourable than your noble descent and alliance : but direct my best desires to god , that your family may be a singular and eminent example of the divine favour : that the fading gloss of this world may not deceive you , but your heart may be above where your treasure is ; that you may live to god and your soul , for heaven and eternity . i am , madam , your honours very humble and faithful servant , william bates . sermons upon death . heb. 2. 15. and deliver them , who through fear of death were all their life-time subject to bondage . in the first chapter of this epistle , the proofs of the eternal deity of christ are produced with that evidence of scripture-light , that only a vailed heart , obstinate infidelity can resist . the medium which the inspired pen-man makes use of is , the comparing him with the angels , the most noble flower of the creation , and shewing that he is infinitely dignified above them . this he does by a strong connexion of arguments : first , by his title that is divinely high and peculiar to himself . he is declared by the testimony of the eternal father to be his son , in the most proper and sublime sence : begotten of him , and therefore having the same essential perfections of the god-head in their uncreated glory . but the angels are not dignified with this name in any places of scripture , where the excellency of the angels is in the fullest terms expressed . and that this name is taken from his nature , is clearly proved : because adoration is due to him upon this account , even from the angels of the highest order . when he bringeth in the first-begotten into the world , he saith , and let all the angels of god worship him . divine worship is a prerogative inseparably annext to the deity , both upon the account of the supream excellencies of the nature of god , and his relation to angels and men as creator , and preserver , the fountain of their being and happiness . this without the most open defiance of his authority , cannot be given to a mere creature ; and by the command of god himself , is to be performed as a respect due to the filial god-head . the argument proceeds from the name to the offices . of the angels he saith , who maketh the angels spirits , and his ministers a flame of fire . they are the prime instruments of his providence , most zealous and active to accomplish his pleasure . but the son is god , not by analogy and deputation as princes are , nor with a limitation and diminution , as moses was made a god to pharaoh , but absolutely and really as subsisting in the divine nature : and consequently he is the supreme king , and to him the ensigns of majesty divinely royal are ascribed . but unto the son he saith , thy throne , o god , is for ever and ever , a scepter of righteousness is the scepter of thy kingdom : whereas the scepters of earthly kings are often unrighteously manag'd , and their thrones ruinously fall . there is a further confirmation from his works , that are divinely great and glorious , wherein no creature has any share of efficiency . the making of the world , is ascrib'd to him . thou lord in the beginning hast laid the foundation of the earth , and the heavens are the works of thy hands . the divine attributes , the peculiar character of the deity belong to him : eternity and immutability . the most solid parts of the visible creation shall perish and be changed : but thou remainest , and art the same . his life is an intire , uniform , unchangable perfection . his glory and felicity are in the same invariable tenor for ever possest by him . lastly , the son sits in that quality at the right hand of the father , in the society of empire , as equal to him in power and honour , commanding all in the visible and invisible world , most easily and irresistibly , tho' gradually subduing his enemies to a consummate victory . but the angels , so numerous and powerful , are ministring spirits , employed for the defence and benefit of the church . from this summary account we may understand how firmly the divinity of christ is establish'd in the scripture . for those passages of the prophets , that speak of the god of israel as creator , and the sole object of adoration are directly referr'd to jesus christ. and the name jehovah , the majesty of which consists in its being incommunicable is attributed to him . this is the foundation upon which that whole fabrick of the gospel is built . the office of mediator in the prophetical , priestly , and regal administration is necessarily join'd with the divinity of his person . and the revelation of it from heaven , is as clear as the sun is visible in the firmament . all the difficulties in our conceiving this great mystery of godliness , are but like the shadows that attend the light. and all the heretial subtilties to pervert the sence of such plain and positive texts , are as impertinent as impious . this being establish'd , the apople proceeds to give an account of the son of god's assuming the humane nature , and submitting to sufferings and death . this is a divine secret so miraculously strange , that the contrivance was without the compass of the angelical minds , and the discovery of it , is only by supernatural revelation : but when revealed , the account of it is so open and consentaneous to reason , as being the most congruous means for the illustration of god's glory in the saving lost men , that the humane mind , if not deeply corrupted with the tincture of prejudice , must consent to it as worthy of all acceptation . the substance of his reasoning is this , that it was the product of the most wise , merciful , and righteous counsel of god , that the saviour of men should have communion with them in their nature , that he might have a right to redeem them by his alliance and propinquity : for he that sanctifies , and they that are sanctified , are all one : and that he should undergo sufferings , even to death , for the price of their redemption , and the remedy of their infirmities : forasmuch as the children are partakers of flesh and blood , he also likewise took part of the same , that through death he might destroy him that had the power of death , that is the devil : and deliver them who through fear of death , were all their lives subject to bondage . the devil is said to have the power of death . 1. because he induces men to commit sin , that meritoriously renders them liable to death . he tempted the first man cum effectu , and was a murderer from the beginning . 2. in that he inspires them with furious thoughts , and inflames their passions , from whence proceed strifes and wars , that efficiently cause death . he is supreme in all the arts of mischief , and always intent upon evil . 't is by his instigation that men become like raging beasts , animated and bent on mutual slaughter . 3. because he is many times the executioner of god's wrath , and inflicts death upon rebellious and incorrigible sinners . 't is recorded by the psalmist , that god cast upon the egyptians the fierceness of his anger , wrath , indignation , and trouble ; by sending evil angels : those princes of the air , the instruments of the thunder and fiery storm of hail that destroyed them . 4. because he makes death more formidable to sinners , by heightning their guilty fears of god's tribunai . the false spirit , in tempting men to sin , puts on blandishments , but afterward he is a severe accuser of them to god , and to themselves . lastly , this title may signify his tormenting sinners with unrelenting cruelty in hell , which is the second death . now these evils being the penal consequence of sin , our saviour by his death appeas'd the injur'd justice of god , and thereby destroyed the cruel tyranny of the devil . as the lamb of god , in the notion of a sacrifice , he overcomes our spiritual enemies . sin , satan , and death , lie vanquisht at the foot of his cross. besides , our saviour having felt such sorrows and infirmities as are usual to his people , by that correspondence and resemblance between them , is compassionately inclin'd to relieve them . i shall now insist upon the blessed privilege of believers set down in the text , viz. that jesus christ by his death , frees his people from the servile tormenting fear of death . in prosecuting the point , i shall , 1. consider the account the scripture gives of death's entrance into the world. 2. shew what the fear of death includes , and the bondage consequent to it . 3. how the death of christ frees us from the thraldom of that fear . 4. who are partakers of this blessed privilege . and then apply it . i. the scripture gives an account of death's entrance into the world , in a three-fold respect . 1. as the desertt of sin. 2. as the effect of the divine decree . 3. as the sentence of the law. 1. as the desert of sin. the first design of the creator was his own glory in conjunction with the happiness of man. he was made accordingly holy in perfection , placed in paradise , and his state contained all the ingredients of felicity proper to his nature . he was capable of dying , as sad experience proves , yet no accident from without , no distemper from within had impair'd his vigour , and made him actually subject to death without sin . whilst innocent he was immortal , not from everlasting principles of nature , but by divine preservation , of which the tree of life was the ordained means and sacramental pledg . for god unchangably loves his own image : and tho' by his sovereignty and absolute power he may resume the being he gives , yet his goodness and covenant were a sacred assurance that man's happy life should run parallel with his perseverance in his duty . this immortality was not the singular privilege of adam's person , but had been the inheritance of all his progeny . but he soon revolting from his just obedience , of immortal became mortal , and according to the original establishment of propagation , transmitted his nature with the guilt and poison of sin to all his posterity . thus by one man sin entered into the world , and death by sin , and so death passed upon all men ▪ for that all have sinned . as his obedience had been rewarded , so his rebellion is punisht in all that naturally descend from him . from hence it is , that so numerous a part of man-kind are cut off before the commission of actual sin. death enters into the forge of life , and destroys the conception that newly began to live . and what is more righteous than that man when he disobeyed the author of life , should forfeit his life and blessedness . the soul voluntarily lost the spiritual life by forsaking god , therefore unwillingly loses the natural life by expulsion from the body . the apostle declares , the wages of sin is death , not only that of the body , but the death of the soul , which is a dreadful concomitant of it . and from hence we may discover the false philosophy of the wisest heathens in their opinion of death . they judged it to be the primary necessity and condition of nature , fixt by irresistible fate : and not understanding the true and just reason of its coming into the world , they could not apply a sufficient remedy against its evil. 2. as the effect of the divine decree respecting sin. this is discovered by revelation in the word of god , and by the real execution of it . it is appointed to men once to die . this decree is universal and unrepealable . one generation passeth away , and another generation cometh : like the ebbing and flowing of the sea in its stated periods . nothing can interrupt or frustrate this appointment . there are divers conditions of men , and various ways of living in the world ; some are high in dignity , others are level with the earth : some walk in a carpet-way smooth and easy , others in a thorny and troublesom : some walk on the golden sands , others on the mire : but the same uncontroulable necessity of dying involves all . and what-ever the way be , whether pleasant or doleful , yet every one passes in it with equal steps , measured by the same invariable spaces of hours and days , and arrive at the same common end of life . those who are regarded as visible deities amongst men , that can by their breath raise the low , and depress the lofty , that have the lives of millions in their power , yet when the ordained time is come , as they cannot bribe the accusing conscience for a minutes silence , so neither delay death . i have said ye are gods , but ye shall die like men. 3. death is to be considered as the sentence of the law. the reasonable creature was made under a law the rule of his actions . the moral law directed him how to continue in his holy and blessed state : to which was annext the precept of not eating of the tree of knowledg of good and evil , only as a mark of his subjection , and for the trial of his obedience . this precept had an infallible sanction by the most high law-giver : in the day thou eatest thereof , thou shalt die the death . man did not keep this command of so easy observation , and justly incurr'd its doom . as sin is the violation of the law , so death is the violation of the sinner in his nature and felicity retorted from the law. the deaths of men are very different in their kinds ; and are comprised in the words of david concerning saul ; the lord shall smite him , or his day shall come to die , or he shall descend into the battel , and perish . sometimes they are cut off by the immediate flaming hand of god , for the more exemplary revenge of sin ; sometimes by surprising accidents ; sometimes by bloody contentions ; sometimes consuming diseases . but tho' death be not uniform , yet 't is always the execution of the law upon offenders . as of those who are condemned by humane justice , some suffer a more easy and honourable death , others a more disgraceful and torturing , some are beheaded , others are crucified , yet all die as malefactors . thus some die a natural death , others a violent , some by a gentle preparing sickness without reluctation , others die upon the rack by sharp pains : some die attended with their friends , and all supplies to sweeten their passage , others forsaken of all comforters : yet death is the same sentence of the law upon all men. and this if duly considered , makes it terrible in whatever shape it appears . ii. the next thing to be considered is , what the fear of death includes , and the bondage that is consequent to it . this i shall explain and amplify , by considering four things . 1. the nature of fear in general , as applicable to the present subject . 2. the particular causes that render death so fearful . 3. the degree of this fear exprest by bondage . 4. how it comes to pass that men are not always under the actual fear of death , but subject to the revolutions of it all their lives . 1. i will consider the nature of fear in general , as applicable to the present subject . fear is a passion implanted in nature , that causes a flight from an approaching eye . three things are requisite to qualify the object and make it fearful . ( 1. ) the evil must be apprehended . knowledg , or at least suspicion , excites fear , by representing an evil that is likely to seize upon us . till the mind discern the danger , the passions are unmoved : and imaginary evils by the mere apprehension , are as strongly fear'd as real . ( 2. ) the evil must be future . for the naked theory of the most pernicious evil does not wound the soul , but the apprehension of falling under it . if reason can open an expedient to prevent an evil , this passion is quiet . and fear precisely regards its object as to come . present evils induce grief and sorrow : past evils by reflection affect with joy , and give a quicker relish to present felicity . approaching evils alarm us with fear . ( 3. ) the evil must be apprehended as prevalent to make it fearful . for if by comparison we find our strength superior , we either neglect the evil for its levity , or determine to encounter it ; and resistance is the proper effect of anger , not of fear . but when an impendent evil is too hard for us , the soul shrinks and recoils from it . now all these qualifications that make an object fearful concur in death . 1. 't is an evil universally known . the frequent funerals are a real demonstration that speaks sensibly to our eyes , that death reigns in the world. 2. 't is certainly future . all the wretched accidents of this life , such as concern us in our persons , relations , estates , and interests ; a thousand disasters that a jealous fear and active fancy will extend and amplify ; as they may , so they may not happen to us . and from this mixture of contrary possibilities , from the uncertainty of event , hope that is an insinuating passion mixes with fear , and derives comfort . for as sometimes a suddain evil surprises not fore-thought of , so often the evil that was sadly expected , never comes to pass . but what man is he that lives , and shall not see death ? who is so vain as to please himself with an imagination of immortality here ? 3. 't is a prevalent evil , from hence the proverbial expression , strong as death that subdues all , cruel as the grave that spares none . 't is in vain to struggle with the pangs of death . no simples in nature , no compositions of art , no influence of the stars , no power of angels , can support the dying body , or retain the flitting soul. there is no man hath power over the spirit to retain the spirit ; neither hath he power in the day of death : and there is no discharge in that war. the body sinks in the conflict , and death feeds on its prostrate prey in the grave . 2. i shall consider more particularly the causes that render death so fearful to men. 1. in the apprehension of nature . 2. in the apprehension of conscience 1. in the apprehension of nature , death hath this name engraven in its forehead , ultimum terribilium , the supreme of terrible things , upon several accounts . 1. because usually sickness and pains languishing or tormenting , make the first changes in the body , and the natural death is violent . this hezekiah complained of with a mournful accent , he will cut me off with pining sickness : from day even to night thou wilt make an end of me . i reckoned till morning , that as a lion , so will he break all my bones . a troop of diseases are the forerunners of this king of terrors . there is a preceding encounter , and sometimes very fierce , that nature feels the cruel victory before it yields to this enemy . as a ship that is lost by a mighty tempest , and by the concussion of the winds and waves loses its rudder and masts , takes in water in every part , and gradually sinks into the ocean : so in the shipwrack of nature , the body is so shaken and weakened by the violence of a disease , that the senses , the animal and vital operations decline , and at last are exstinguish'd in death . 2. death considered in the strictest propriety , as destructive of the natural being , that is our first and most valuable good in the order of nature , is the just object of fear . the union between soul and body is very intimate and dear , and like david and jonathan they part unwillingly . nature has a share in the best men , and works as nature : st. paul declares , we would not be uncloathed , not finally put off the body , but have it glorified in conjunction with the soul. our blessed saviour , without the least impeachment of the rectitude and perfection of his nature , exprest an aversness from death , and with submission to the divine will desired a freedom from it . his affections were holy and humane , and moved according to the quality of their objects . 3. the natural consequents of death render it fearful . life is the foundation of all natural enjoyments , and the loss of it induces the loss of all for ever . 't is from hence that such evils that are consistent with life , and deprive us only of some particular content and pleasure , are willingly chosen rather than death . the forfeiture of estate , the degrading from honour , the confinement to a perpetual prison , the banishing from our native country , are less penalties than death . there is a natural love of society in man , and death removes from all . the grave is a frightful solitude . there is no conversation in the territories of darkness . this also hezekiah in his apprehensions of death speaks of with tears . i shall see man no more in the land of the living . as in the night , the world is an universal grave , all things are in a dead silence ; palaces , courts of justice , temples , theaters , schools , and all places of publick conversation are shut up : the noise and rumour that keeps men in continual observation and action ceases . thus when the sun of this present life is set , all the affairs and business , all the vain joys of company , feasting , dancing , musick , gaming , ceases . every one among the dead is confined to his sealed obscure cell , and is alone an entertainment for the worms . the psalmist saith of princes , their breath goeth forth , they return to the earth , in that very day their thoughts , their glorious compassing thoughts , perish . this the historian observes was verified in julius caesar : after his assuming the imperial dignity , he thought to reduce the numerous laws of the romans into a few volumes , comprising the substance and reason of all ; to enrich and adorn the city of rome , as was becoming the regent of the world : to epitomise the works of the most learned grecians and romans for the publick benefit . and whilst he was designing and pursuing these , and other vast and noble things , death surprised him , and broke off all his enterprises . at the terrible gate that opens into eternity , men are stript of all their honours and treasures , and as naked as they come into the world , go out of it . be not thou afraid when one is made rich , when the glory of his house is encreased . for when he dieth , he shall carry nothing away ; his glory shall not descend after him . death equally vilifies , makes loathsom and ghastly the bodies of men , and reduces them to sordid dust. in the grave the * dust is as precious and powerful of one as of another . civil distinctions are limited to the present time . the prodigious statue in nebuchadnezzar's vision , dan. 2. 32 , 33 , 34 , 35. while it was upright , the parts were really and visibly distinct : the head was of fine gold , the breast and arms of silver , the belly and thighs of brass ; the legs of iron , the feet part of iron and part of clay : but when the stone cut out without hands , smote the image upon the feet , then was the iron , the clay , the brass , the silver , and the gold , broken to pieces together , and became like the chaff the wind carries away . who can distinguish between royal dust taken out of magnificent tombs , and plebean dust from common graves ? who can know who were rich , and who were poor ; who had power and command , who were vassals , who were remarkable by fame , who by infamy ? they shall not say this is jezebel : not know this was the daughter and wife of king. the king of babylon , stiled lucifer the bright star of the morning , that possest the first empire in the world , was degraded by death , humbled to the grave , and exchanged all his glorious state for worms and putrefaction . the worm is spread under thee , and the worms cover thee . in short , death separates men from all their admired charming vanities . 2. death is fearful in the apprehension of conscience , as 't is the most sensible mark of god's wrath , that is heavier than death , and a summons to give an account of all things done in this life , to the righteous judg of the world. 't is appointed to all men once to die , and afterward the judgment . the penal fear is more wounding to the spirit , than the natural . when the awakened sinner quietly expects the citation to appear before the tribunal above , where no excuses , no supplications , no privileges avail , where his cause of eternal life or death must be decided , and the awards of justice be immediately executed ; o the convulsions and agonies of conscience in that hour ! when the diseased body cannot live , and the disconsolate soul dare not die , what anxieties surround it ? this redoubles the terrors of death , that the first transmits to the second that was figured by it . o the dismal aspect of death riding on a pale horse , with hell the black attendant following . this fear surprised the sinners in sion ; who among us can dwell with devouring fire ? who among us can remain with everlasting burnings ? this made a heathen , the governor of a province , to tremble before a poor prisoner . while paul discoursed of righteousness , temperance , and judgment to come , foelix trembled . 't is a fearful thing to fall into the hands of the living god , who lives for ever , and can punish for ever . none is so powerful as god , nothing so fearful as the guilty conscience . 3. the degrees of this fear is exprest by bondage . this passion when regular in its object and degree is excellently useful : 't is a wise counsellor and faithful guardian , that plucks off the mask from our enemies , and keeps reason vigilant and active to prevent a threatning evil , or to sustain it in the best manner . 't is observable in the brute creatures , that the weak and fearful , are most subtile and ingenious to secure themselves , and supply the want of strength with artifice . but when fear is inordinate , 't is a tyrannous master , that vexes the weary soul , and hinders its free and noble operations . caesar chose rather to be expos'd to suddain death , than to be continually harrast with fears how to avoid it . the greek word implies the binding of the spirit , that causes an inward slavery . and in the apostles writings , ‖ the spirit of fear , and the spirit of bondage , are equivalent . ishbosheth , when abner provok'd by the charge about saul's concubine , imperiously threatned to translate the kingdom to david , was struck with such a fear , that he could not answer abner a word , 2 sam. 3. 10 , 11. the suddain passion stifled his replie , and reduc'd him to a defenceless silence . now the fear of death , as 't is remiss or vehement , such are the degrees of bondage from it . 1. it embitters the enjoyments of the present life , and makes the most prosperous in the world , even in the fulness of their sufficiency to be in straits . tho' the senses are pleased with the quick sweetness of change from one object to another , yet the soul cannot have a delightful undisturbed fruition , foreseeing that the stream of pleasure will issue into the dead sea. truly light is sweet , and 't is a pleasant thing to behold the sun. but how short is this life with all its pleasures , in comparison of the days of darkness that follow . now tho' 't is our best wisdom and truest liberty , to rejoice in this world , as if we rejoiced not , and frequently to meditate on the cooling doctrines of death and judgment , to repress the transports of the voluptuous appetite ; yet since the comforts of this life are liberally indulged to us by the love of god , to be the motives of our grateful and affectionate obedience , to sweeten our passage to heaven , we may with tranquillity of spirit make a pure and chearful use of them in his service ; and 't is an oppressing bondage , when the disquieting anxious fears of death hinders our temperate enjoyment of his favours and blessings . 2. the fear of death oppresses the souls of men under a miserable bondage to the devil ; for his dominion is maintain'd by the allurements and terrors of the world. tho men do not explicitly acknowledg his soveraignty , yet by voluntary yielding to his pleasing temptations , they are really his slaves . and the apprehension of temporal evils , especially of death , drest up in a frightful representation , with its bloody pomp , is the strongest snare to the soul. the faint-hearted prove false-hearted in the time of trial : for the timerous spirit being wholly intent how to avoid the incursion of a present evil , forgets or neglects what is indispensibly to be done , and thinks to find an excuse in the pretended necessity . how many have been terrified from their clearest duty , and resolved constancy ? to escape death , they have been guilty of the most insufferable impieties , by renouncing god their maker and saviour , and worshipping the devils for deities . every age presents sad spectacles of many that chuse iniquity rather than affliction , that relinquish their duty , and by wicked compliances save their lives and lose their souls . carnal desires , and carnal fears , are the chains of hell that retain men satan's captives . but what folly , what madness is it , for the avoiding the impotent fury of the creature , to venture on the powerful wrath of god , that exceeds all the terrors that can be conceived by fear . this renders them more bruitish than the horse , that starting at his shadow , springs over a desperate precipice . the fearful are excluded from heaven , and cast into the lake of fire and brimstone for ever . 3. the extream fear of death and judgment , dejects and discourages the soul from the use of means to prevent eternal misery , and induces a most woful bondage . fear anticipates and exasperates future evils : for as knowledg excites fear , so fear encreases knowledg , by the uncessant working of the thoughts upon terrible objects . the fearful mind aggravates the foreseen evil , and distils the poison from all the circumstances and consequences of it . and when the evil is apprehended as insuperable and indeclinable , all endeavours to escape are cut off . what a philosopher observes of an earthquake , compared with other destructive evils , is true in this case . there may be a safe retreat from fire , from inundations , from storms , from war , from pestilence , but an earthquake astonishes with so violent a perturbation , that stops our flight from the imminent danger . so the vehement impressions of fear from the approaches of death , and the severe executions upon the sinner after it , distracts the mind , and disables from flying from the wrath to come . these fears are more heavy by the suggestions of satan , who represents god so terrible in his majesty , inexorable in his justice , and dreadful to death , that all hopes of obtaining his favour are lost . as the egyptian darkness was not meerly from the absence of the sun , but from feculent vapours condensing the air , that it might be felt . so these dark and fearful expectations of the divine wrath , are not only from the withdrawing the light of god's countenance , but from the prince of darkness that foul spirit . and as we read of the egyptians , that no man arose from his place for three days , as if they had been buried in that darkness , and deprived of all active power and motion : so the despairing soul sits down mourning at the gates of death , totally disabled from prosecuting the things that belong to its peace . 't is hope inspires and warms us with alacrity , encourages our endeavours , despair is without edg and industry . the soul suffers the hardest bondage , and the condition is inexpressibly sad under the tyranny of this fear . o how enthralled , how desolately miserable ! for despair doth meritoriously and effectually ruin the soul. for whereas there is no attribute more divine , no clearer notion of the deity than love and mercy ; this passion disparages his mercy , as if sin were more omnipotent , than his power to pardon ; and all the tears that flow from it , are so far from expiating , that they encrease guilt : and whereas the believing view of christ would as compleatly and presently recover the soul-wounded sinner , as the israelites were by looking to the ordained visible sign of their salvation ; despair turns away the eye from our deliverer , and fixes it upon misery as remediless and final . 4. how comes it to pass that men are not always under the actual fear of death , but subject to the revolutions of it all their lives . the seeds of this fear , are hid in the guilty breasts of men , and at times , especially in their calamities , break forth and kindle upon them . in their leisure and retirement , intercurrent thoughts of death and judgment sting them by fits , and make them uneasy . the flashes of conscience , like moments of lightning , startle them , but they relapse into their habitual stupidity . and the account of it will be clear , by considering the following particulars . 1. men are apt to flatter themselves with the hopes of long life , and look upon death at a great distance . tho' there be a dying disposition in the youngest and strongest persons , tho' we live in a world of casualties , and death lie in ambush to surprize us every day , yet we are secure : because evils affect us according to their apprehended nearness . a petty constable that is troublesom and vexatious , is more fear'd by his neighbours , than the grand signior with all his executioners . as remote objects , though of vast bigness , are lessen'd to our sight , so through the supposed interval of many years , death is lookt on with a diminution of its terror . but when death presents it self before men ready to dispatch them , how formidable is its appearance ! saul tho renouned for his valour , yet when he understood by revelation , that to morrow he and his sons should be in the state of the dead , there was no strength in him , but he fell straight-way all along on the earth ; struck through with fear before he was wounded by the arrows of the philistins . belshazzar in the midst of his luxury and jolity , attended with a thousand lords , and his herd of concubines , inflam'd with wine , and therefore less capable of fear , yet upon the sight of the fatal hand writing on the wall a few unknown characters , which his guilty conscience ( before the prophet daniel came ) interpreted to be the sentence of present death , how fearfully was his countenance changed pale as a carcass ? how suddainly did his blood congeal , and his warmest quickest spirits die in his heart ? his whole body was seized by such a vehement trembling , that his joints were loosed , and his knees smote one against another . this is a representation of those who bid defiance to death at a distance ; but when the fatal hour is come , and they hear the sentence decreed against them , god has numbred thy days , and finish'd them : thou art weighed in the ballance ( all thy words and actions , thy thoughts and affections ) and art found wanting : and thy soul shall be divided from thy body , the one sent to hell to suffer the undying worm of conscience , the other to the grave , to be a prey to the worms of corruption ; how are they overcome with horror ! 2. the continual succession of the pleasures and business of the world divert the mind from the attentive strong contemplation of death , and the consequences of it . pensive thoughts are unwelcome , and we studiously endeavour to cancel the memory of such things as afflict us . 't is said of the wicked , that god is not in all their thoughts : the consideration of the holy inspector and judg of their actions is tormenting , therefore they fill their minds with earthly imaginations , to exclude the divine presence . we read of those , who to put far away the evil day , chaunted to the sound of the viol , and drank wine in bowls . they are rock'd asleep with the motion of phantastick vanities . and sleep takes away fear , but gives no safety . 't is recorded of marius , that after his overthrow by scylla , he was always in consternation , as if he heard the sound of the trumpets , and the noise of the victorious army pursuing him : and his fears were no longer quiet than whilst charm'd with wine and sleep . he therefore was continually drunk , that he might forget himself , his enemy , and his danger . thus men make a pittiful shift to forget their latter end : and whilst they are following either secular affairs , or sensual pleasures , are unconcerned for what is to be hereafter . but this diversion will shortly be at an end , for in their languishing hours , when the wasted body fails the carnal mind , and sensual desires fail the man , then conscience that spoke with a low voice before , is loud and terrible , and like the rigid exactor in the parable , that took his debtor by the throat , requires them to pay what they owe. 3. some are so hardned in infidelity , that the powers of the world to come make no impression on their hearts . they mind but little , and are less affected with invisible things . they fortify themselves with gross thoughts , that the spirit of man vanishes with his breath , that death is the end of this life , and not the beginning of another , and feed without fear . place one in the midst of destructive evils , but unseen or not believed , and he is as fearless as a blind person walking on the brink of a deep pit. indeed there are none less disturbed with the terrors of death , than the eminently good , or the extremely bad : for the one sort have a blessed hope that death will be to them an entrance into life , and live like the angels , with a joy unspeakable and glorious . the others are as sensual and secure as the beasts that perish , having extinguish'd the fear of eternal future evils , which is the proper passion of reason . the apostle declares , that knowing the terror of the lord , we perswade men to be reconciled to him , before the season of mercy be expir'd . but those who have supprest the natural notions of eternal judgment , as they think it beneath their wisdom to be perswaded by the promises of heaven , so beneath their courage to be terrified with the threatnings of hell , and triumph over the ruins of conscience . but tho' wicked infidels slite the threatnings , they shall not escape the vengeance of god. we read of noah , that being warned of god of things not seen as yet , moved with fear , he prepared an ark for the saving of his house . his fear was the native issue of his faith. but the profane world , in whom sence was predominant , that despised the oracle , and trembled at no judgments but what were acting on the visible stage , they eat and drank , married , and were given in marriage , till swept away by the unfeared inundation . we read that lot being certified by an embassy of angels , that a deluge of fire would in a few hours pour down from heaven upon sodom , he most earnestly solicited his sons-in-law , arise , depart out of this place , for the lord will destroy this city : but they entertained his compassionate advice with derision , he seemed to them as one that mocked , and were surprised by those fearful flames that dispatch'd them from a temporal hell to that which is eternal . thus 't was prophesied , that in the last days there shall come scoffers , walking after their own lusts , and saying , where is the promise of his coming ? but let them blaspheme and scorn the most sacred and terrible truths , let them perpetuate their excess of riot , and wild mirth while they live , death will come , and judgment as sure as death . iii. i now come to shew how the death of christ frees us from the tormenting fear of death . for the clearing this , we are to consider , that sin , satan , and death , are enemies in combination against man in his mortal state ; and the destructive power of satan , and death , is from sin. when man renounc'd his creatour and natural lord , he was judicially given up to satan as the executioner of vengeance , and to the power of death . such is the order , rather the confusion in the world by sin. the empire of satan and death is built on the ruins of our innocence . now the son of god came from his throne in heaven to deliver us : and whereas there are two ways of obtaining freedom from captivity , either by ransom , or by power and rescue , in both respects our deliverance from bondage , to these capital enemies , is ascribed to the death of christ. 't is called our ransom , and that in its strict notion has a respect to captivity . there is one god , and one mediator between god and man , the man christ jesus : who gave himself a ransom for all . his life was the full price of our liberty and salvation . god does not pardon sin , and release from punishment by a pure absolute act of his will and authority , as a creditor forgives a debtor ; but in such a way as to preserve the rights of justice inviolate . therefore when man was devoted to death , our redeemer exchang'd conditions with him , and offer'd up his precious blood , as our ransom to god , in the quality of the king and judg of all . such was the dignity of his person , that the entire world , the heavens and the earth with all their inhabitants , are of less value to him , than the basest dross to refined gold. such was the greatness of his sufferings , in which the highest degree of obedience , and the lowest degree of humility were conspicuous , as to be a valuable compensation , to obtain eternal redemption for us . now when god the supreme judg is satisfied , satan forfeits the right he had to torment us , and is devested of his dominion over our wills ; which tho' justly permitted , was an usurpation upon god's right in man that can never be extinguish'd . 't is said by the apostle , that our saviour blotting out the hand-writing of ordinances that was against us , which was contrary to us , and took it out of the way , nailing it to his cross : he abolish'd the use of the ceremonial law , that was an evidence and enditement of their guilt who performed it , and the curse of the moral law : it follows , and having spoiled principalities and powers , he made a shew of them openly , triumphing over them in it . our saviour died victoriously ; the tree of infamy on which he suffered , was the trophy of his conquest . his death disarm'd satan of his weaponswhere by he subdued us , sin , the law , and death ; for tho' his actual triumph was in his resurrection and ascension to glory , yet it is justly ascribed to his death : for that meritoriously open'd the grave at his resurrection , and heaven at his ascension . and here by the way 't is most worthy of observation , that our deliverance from our spiritual and most deadly enemies is equally righteous , as admirable and glorious : for our suffering saviour appeas'd the wrath of god , and broke the powers of darkness . the wisdom and love of god had their designs in his death , as well as the malice and rage of satan , as lines , that are opposite in the circumference , meet in the centre . and as from the tyranny of satan , so the death of our redeemer is our redemption from death , as to the curse and final dominion of it ; nay , has made it a blessed advantage to us . 1. the curse is removed . death considered as the wages of sin , is all sting and poison , the consequent of the spiritual death , and the introduction to eternal death . the sting of death is sin , and the strength of sin is the law. death hath its wounding power from sin , and sin from the law , that forbids it , the discovers its nature , and enhanses the measure of its guilt , and denounces condemnation for it . now our saviour having in our stead , subjected himself to death , the penalty of the law for sin , there is no condemnation to those that are in christ jesus . christ hath redeemed us from the curse of the law , being made a curse for us . death inflicted on the saints , has not that relation to the guilt of sin , as to be properly satisfaction to revenging justice . there are no petty payments to be made by our sufferings after his compleat satisfaction to god. the lord laid on him the iniquities of us all . 't is indeed still a declaration of god's holy displeasure against sin , for that originally open'd the way of its coming into the world ; and sometimes by the immaturity or manner of it , 't is a chastisment upon good men for sin ; that is , to make them renew their repentance , and mortify their carnal affections that fasten them to the world. for tho' after the last act of expiration there is no place for repentance ; yet in the approaches of death , the soul is strongly excited by the call of god to review its state , and make solemn preparation to be found of him in peace . but 't is not in a strict sence the malediction of the law , and divine revenge upon them . the serpent is turn'd into a rod of correction in the hands of our heavenly father for their good . as the apostle , speaking of some that for their profaning the lord's table , were fallen asleep , adds , that when we are judg'd , we are chastened of the lord , that we way not be condemned with the world. a believer shall not be hurt of the second death . from hence it is , that in the book of life , the scriptures , the death of the saints is called a sleep . st. paul argues , if we believed that jesus died and rose again ; even so them also that sleep in jesus , will god bring with him . 't is observable how the apostle varies the expression , jesus died , and the saints sleep in him : for he sustained death with all its terrors , that it might be a calm sleep to his people . they enjoy as perfect a rest in the beds of dust , as ever in the softest down . stephen in the midst of a showr of stones fell asleep . believers die in peace . the righteous is taken from the evil to come : he enters into peace . being reconciled to god through the blood of christ , they are not terrified at his call , but with sweet tranquillity resign their souls unto him . lord , now let thy servant depart in peace , for mine eyes have seen thy salvation . there is a vast difference in god's account , between the death of righteous and the wicked . as the tabernacle in the wilderness was taken down with care upon their change of station , and delivered to the levites charge , in order to the raising of it again with honour ; but the house incurably infected , was pluck'd down with violence , and thrown into an unclean place with execration : thus the death of the saints is precious in the sight of the lord , their bodies are kept in the bosom of the earth , to be raised in glory ; and the death of the wicked is accurst . in short , as the wood that moses cast into the waters of mara , by a miraculous virtue sweetned them : so the cross of christ has taken away the malignity and bitterness of death . 2. death is a blessed advantage , and enriching gain to a believer : it brings him to the possession of that good that incomparably exceeds the evil that remains in it . for the death of a saint is not total ; but as in the ceremony of purification from leprosy , one bird was killed , and the other let fly in the open air , the mysterious shadow of the lepers being restored to a state of liberty : thus when the body dies and returns to the earth , the spirit returns to god , the father of spirits , and fountain of life . our saviour told the jews , i am the living bread that came down from heaven : if any man eat of this bread , he shall live for ever ; and the bread that i will give is my flesh , that i will give for the life of the world. the heavenly divine life , that is communicated by the spirit of christ to believers , remains entire when the sensitive life is lost . the natural order is , there is a time to be born , and a time to die : the supernatural is , there is a time to die , and a time to be born . the death of a saint is a ‖ new birth ; the pains of the dying body are as throws , whereby the ripen'd soul is delivered into the land of the living . the happiness of a saint after death , more particularly will appear by considering ; 1. the place to which he ascends the highest heaven . this inferiour world is fram'd with exquisite order , the earth is full of the glory of the lord ; yet 't is but the sediment of the creation , the habitation of birds and beasts , nay of rebellious sinners ; and by this we may raise our thoughts to conceive something of the seat of life and blessedness above . 't is for its amplitude and excellency called the heaven of heavens , which is the highest comparison to instruct and astonish us with the glory of the place . the shining firmament , with all the luminaries that adorn it , are but the frontice-piece to it . all the lustre of diamonds , the fire of carbuncles and rubies , the brightness of pearls are dead in comparison of its glory . 't is called by our saviour his fathers house , and he is the god of glory ; 't is his temple , wherein his sacred presence is fully exhibited : his throne , wherein his majesty is revealed in the most illustrious manner . for pleasantness ; 't is called paradise , in allusion to the delicious garden planted by the hands of god himself for adam , his favorite , whilst innocent . there is the tree of life indeed , and rivers of pleasure ever springing from the divine presence . 't is the inheritance of the saints in light ; to signify literally and allegorically the glory and joy of the place . for light gives splendor to things ; and conciliates chearfulness , and is a fit emblem of both . as on the contrary , hell is described by the blackness of darkness for ever ; to signify the sadness and despair of the damned , and because in that centre of misery , a perpetual night and invincible darkness increases the horror of lost souls . heaven for stability is called , a city that has foundations , whose builder and maker is god. the present world is like a tent or tabernacle set up for a time , and with all its perishing idols shall shortly fall ; all this beautiful scene shall be dissolved : but the supreme heaven is a kingdom that cannot be shaken . our saviour tells us , in my father's house are many mansions , to signify the amplitude and durableness of it . 2. in that blessed place there is a freedom from all afflicting evils , that are numberless here . the present world is a labyrinth of thorns , in every state we meet with something to vex us . you may as well count the waves of the sea when inraged by a tempest , as the troubles to which in this mortal open state we are expos'd . man that is born of a woman , is of few days , and full of trouble . a short life , and many miseries . o our unhappy capacity ! the body is liable to as many diseases as there are members ; and the soul to as many perplexities as passions . how often are the scenes and habits chang'd in the time of one man ? he that lives in pleasures , must act the mourner's part . our sweetest comforts have hidden stings : and whatever is most pleasing may occasion bitter grief . and usually holy men have a greater portion of afflictions here : sometimes by the malignity and violence of the wicked ; as under the law , the lamb and the dove were sacrifices , the emblems of innocence , and purity , and meekness , whilst the vulture and the lion the greedy devourers escap'd . this the apostle declares of the elect , they are predestinated to be conform'd to the image of god's son , who trac'd out the way to heaven in his own blood , and by the cross ascended to the throne . sometimes more immediately divine providence afflicts them , to preserve their spirits from the tainted pleasures of the world , and other holy ends : but there is a rest for the people of god in heaven . besides , there are reliques of sin in the best of the saints here . indeed sin is depos'd from sovereignty and rule ; the imperious lusts are crucified , but not quite expir'd . as those that were nail'd to the cross in their hands and feet , the parts least vital and most sensible , died a painful lingring death . still the flesh lusts against the spirit , and the spirit against the flesh . as there is a complexion of humours in humane bodies , always jarring when they are in the soundest health ; and where there is not this active contrariety , either the body is without a soul , a mere carcass , or a glorified body in heaven . so where there is not this internal combat between grace and sin , either the man is wholly ‖ carnal , dead in sins and trespases ; or wholly spiritual reigning in heaven . and there is nothing more works on the tender affections of a saint , than to find in himself what is displeasing to god ; that still he is under a sad necessity of sinning . what is said concerning an old man wasted and decayed in his drooping years , that the grashopper is a burden to him ; is true , of the new man in a christian , the sins that are counted light in the valuation of the world , are a heavy weight to him . vain thoughts , idle words , irregular passions , unprofitable actions , are motives of heart-breaking sorrow . now death is to a believer a universal remedy against all the evils of this life : it frees him from all injuries and sufferings , and from sin in all its degrees , from all inclinations and temptations to it . he that is dead , ceaseth from sin. death is the passage from this wilderness to the true canaan the rest above , that flows with better milk and hony , with innocence and happiness for ever . there nothing can disturb the peace , or corrupt the purity of the blessed . 3. besides the privative advantage , the freedom from all the effects of god's displeasure , and the resentments of it , there is the highest positive good obtained by death ; the spirits of just men are made perfect in heaven . the soul is the glory of man , and grace is the glory of the soul , and both are then in their exaltation . all the faculties of the soul are rais'd to the highest degrees of natural and divine perfection . in this life grace renews the faculties , but does not elevate them to their highest pitch : it does not make a mean understanding pregnant , nor a frail memory strong , nor a slow tongue eloquent , but sanctifies them as they are . but when the soul is releas'd from this dark body of earth , the understanding is clear and quick , the memory firm , the will and affections ardent and vigorous . and they are enrich'd with divine light , and love , and power , that makes them fit for the most noble and heavenly operations . the lineaments of god's image on the soul are first drawn here , but then it receives his last hand . all the celestial colours are added , to give the utmost life and lustre to it . here we are advancing , but by death we arrive at perfection . we shall in heaven be join'd to the assembly of saints and angels , our best friends . love is the law of that kingdom , and perfectly obeyed there . now how charming is the conversation of one that is wise and holy , especially if the sweetness of affability be in his temper ? how pleasantly does time slide away in the company of our beloved friends ? we are not sensible of its flight . but what dear satisfaction is it to be united to that chosen consecrated society above , who love one another as themselves . tho' the angels and saints have different degrees of glory , yet every one is perfectly happy and pleased . as the strings of an instrument differ in the size and sound , some are sharp and high , some grave and deep , others a mean , and from that variety results the harmony and musick , so that if every string had judgment and election , it would chuse to be what it is : so from the different degrees of glory in heaven , the most amiable and equal order of the divine wisdom appears , that satisfies every one . we shall be in the glorious presence of god and christ , where is fulness of joy , and infinite pleasures for ever . 't is said of abraham , he rejoic'd to see the day of christ , two thousand years before his coming . when by faith he saw the incarnation of the son of god , in order to the redemption of men , it put him into an extasy . yet then our saviour was born to sorrows and miseries . but how ravishing is the sight of our redeemer , set down on the right hand of the majesty on high , having purged our sins by himself , and accomplish'd our salvation . now we are absent from god , yet in believing his infallible promises , we rejoice with a joy unspeakable and glorious ; but how much more joyful is the fruition of them ? here the divine goodness is derived to us through secondary means , that weaken its efficacy , but in heaven the consolations of the creator are most purely dispensed , and his immediate excellencies are made known . this blessedness exceeds all our thoughts and explicit desires , and requires the eloquence and experience of an angel to set it forth . the bright sum of it is this , we shall see god in his glory , face to face , in the most perfect manner : the sight of his glory shall transform us into his likeness ; we shall be like him , for we shall see him as he is : this shall produce in us the most pure and ardent love ; and love shall be attended with inexpressible joy , and that with the highest praises of the blessed god , whose influxive presence is the heaven of heaven . and that which crowns all is , that the life above is eternal . this satisfies all our desires , and excludes all our fears : for unchangeableness is an inseparable attribute of perfect felicity . the blessed are in full communion with god , the fountain of life , and christ the prince of life . because i live , saith our saviour , ye shall live also . what can interrupt , much less put an end to the happiness of the saints ? the love of god is immutably fix'd upon them , and their love upon him . here their love is subject to decays , and gradual alienations ; as the needle in the compass , tho' it always has a tendency to the north pole , yet sometimes it declines and has its variations . but in heaven the love of the saints is directly and constantly set upon god. the light of his countenance governs all their affections . 't is as impossible to divert their desires from him , as to cause one that is inflam'd with thirst , to leave a clear flowing spring for a noisom puddle . in short , heaven is filled with eternal halelujahs : for there is no appearance of sin , no shadow of death there : all miseries are vanish'd , and all that is desireable is possess'd by the saints : the circle of their employment is to enjoy and praise the divine goodness for ever . now is not the blessed exchange a christian makes of the present life , for that which is infinitely better , sufficient to make death not fearful , nay desirable to him ? and this happiness was purchas'd for us by the everlasting treasure of our saviour's blood. the satisfaction of his sufferings was meritorious , as the merits of his active obedience was satisfying . before i proceed to the third head , i shall resolve a question , how it comes to pass , since believers are freed from the sting of death , that they die , and remain in the state of death for a time . for this there are several reasons . 1. by this means all the sinful frailties that cleave to the saints in this life , are abolish'd . the body is dead because of sin : and what is more becoming the wise and holy providence of god , than that as by sin man was at first made subject to death , so by death sin dies entirely for ever . thus as in sampson's riddle , out of the devourer comes meat ; and our worst enemy is conquer'd by his own weapons . 2. death is continued to the saints , for the more eminent exercise and illustration of their graces , for the glory of god , and in order to their future reward . ‖ faith , and love , and patience , are declared in their most powerful operations in our encounter with death . if every saint were visibly and entirely translated to heaven , after a short course of holy obedience ; if the wicked did visibly drop down quick into hell , faith would be resigned to sight here . this would confound the militant state of the church with the triumphant . therefore now death happens to the good as well as to the wicked . in the next state they shall be separated by a vast gulph , and an amazing difference . now faith , what-ever the kind of death be that a christian suffers , sees through the thickest clouds of disgrace and misery , the glorious issue . as the illustrious confessor who was crucified with our saviour , proclaim'd his eternal kingdom in the midst of insulting infidels . and our love to god then appears in its radiancy and vigour , when we are ready for the testimony of his truth , and advancing his glory , to suffer a violent death : or when it comes in a gentler manner , for 't is even then terrible to nature , we are willingly subject to dissolution , that we may be united to god in heaven . and our patience has never its perfect work , and is truly victorious , till this last enemy be subdued . death is the seal of our constancy & perseverance . now the righteous rewarder will crown none but those that strive lawfully , and are compleat conquerors . and how wise and sweet is the oeconomy of the divine providence in this , that the frailty of our nature should afford us a means of glorifying god , and of entitling our selves by his most gracious promises to a blessed reward . 3. our saviour by his unvaluable obedience and sufferings , has procur'd for believers a celestial divine life , of which the natural body is not capable . the apostle saith , flesh and blood cannot enter into the kingdom of heaven . the exigencies and decays of the sensitive nature require a continual relief by food and sleep , and other material supplies : but the life above is wholly spiritual , and equal to that of the angels . therefore till this earthly animal body be reformed and purified , 't is not capable of the glory reserv'd in heaven . this is so absolutely requisite , that those believers , who are found alive at the last day , shall in the twinckling of an eye be changed , that they may be qualified for it . now herein the wisdom of god is wonderful , that death which by the covenant of works was the deserved penalty of sin , by the covenant of grace should be the instrument of immortality . that as joseph by a surprising circuit was brought from the prison to the principality ; so a believer by the grave ascends to heaven . this the apostle in his divine disputation against infidels , proves in a most convincing manner ; thou fool , that which thou sowest , is not quickned except it die . as the rotting of the corn in the earth is necessary to the reviving and springing of it up : so we must die , and the image of the earthly adam be abolish'd , that we may be transformed into the image of the heavenly one. and to the other part of the question , why the saints remain in the state of death for a time ? there is a clear answer . the resurrection of the saints is delayed till christ's coming to judgment , partly for the glory of his appearance : for what an admirable sight will it be , that the saints of all ages shall at once arise glorified and immortalized to attend upon our saviour in the last act of his regal office , and then to make a triumphant entry with him into heaven : and partly , that the establish'd order of providence may not be disturbed : for the changing of our nature into glory , in a suddain and inexplicable manner , cannot be without miraculous power ; and if every believer presently after death , were in his glorified body translated to heaven , the world would be always filled with miracles , which were to cease after the sufficient confirmation of the gospel by them . but how long soever the interval be to the resurrection , it shall be with them that sleep in jesus , as 't is with those that awake out of a quiet natural sleep , to whom the longest night seems but as a moment : so when the saints first awake from death , in the great morning of the world , a thousand years will seem no more to them than to god himself , but as one day . i now come to prove the third thing , that our saviour will abolish the dominion of death over the saints . whilst the bodies of the saints remain in the grave , they seem to be absolutely under the power of death . the world is a golgotha , fill'd with the monuments of its victories . and it may be said to this our last enemy , in the words of the prophet to the bloody king , hast thou killed and taken possession ? but we are assur'd by an infallible word , that the power of death shal be abolish'd , and the bodies of the saints be reviv'd incorruptible and immortal . the resurrection is a terra incognita to the wisest heathens ; a doctrine peculiar to the gospel : some glimmerings they had of the soul's immortality , without which all vertue had been extinguish'd in the world , but no conjecture of the reviving of the body . but reason assists faith in this point , both as to the will of god , and his power for the performing it . i will glance upon the natural reasons that induce the considering mind to receive this doctrine , and more largely shew how the resurrection of the just is assured by our redeemer . 1. the divine laws are the rule of duty to the entire man , and not to the soul only : and they are obeyed or violated by the soul and body in conjunction . therefore there must be a resurrection of the body , that the entire person may be capable of recompences in judgment . the soul designs , the body executes : the senses are the open ports to admit temptations . carnal affections deprave the soul , corrupt the mind , and mislead it . the love of sin is sounded in bono jucundo , in sensible pleasures : and the members are the servants of iniquity . the heart is the fountain of prophaneness , and the tongue expresses it . and the body is obsequious to the holy soul in doing or suffering for god ; and denies its sensual appetites and satisfactions in compliance with reason and grace . the members are the instruments of righteousness . it follows then there will be an universal resurrection , that the rewarding goodness of god may appear in making the bodies of his servants gloriously happy with their souls , and their souls compleatly happy in union with their bodies , to which they have a natural inclination , and his revenging justice be manifest in punishing the bodies of the wicked with eternal torments answerable to their guilt . and of the possibility of the resurrection , the circular and continual production of things in the world , is a clear demonstration of the power of god for that effect . there is a pregnant instance that our saviour and the apostle made use of as an image of the resurrection : a grain of corn sowed in the earth corrupts and dies , and after springs up entire : its death is a disposition to life . the essays of god's power in the works of returning nature , flowers and fruits in their season , instruct us how easily he can make those that are in the dust to awake to life . if the art of man , whose power and skill 〈…〉 ●●rrow and limited , can refine gold and silver to such a luster , as if their matter were not ‖ earth digged out of the mines : if from black cinders it can form chrystal glasses so clear and shining , how much more can omnipotency recompact our dust , and reanimate it with a glorious life ? death that dissolves our vital frame , does not abolish the matter of our bodies : and tho' 't is corrupted and chang'd by a thousand accidents , yet 't is unperishing ; and under whatsoever colours and figures it appears , god perfectly discerns and will seperate it for its proper use . more particularly , i will shew how the resurrection of christ is an assurance of the resurrection of believers to glory . as our surety he was under the arrest of death ; it becoming the holy majesty of god , and conducing to the ends of his government , not to derogate from the dignity of his law , but to lay the penalty upon his son , who interposed for us . now having finish'd the work of our redemption by his sufferings , his resurrection was the just consequent of his passion . and 't is observable that his resurrection , tho one entire act , is ascribed as to himself , so to his father , by whose consent and concurrence he rose again . therefore 't is said , whom god raised up , having loosed the pains of death : since it was impossible he should be holden by it . 't was naturally impossible upon the account of the divine power inherent in his person , and legally impossible , because divine justice required that he should be raised to life ; partly to vindicate his innocence , for he was reputed , and suffered as a malefactor , and principally because he had fully satisfied god. accordingly the apostle declares , he died for our sins , and rose again for our justification . having paid our debt , he was releas'd from the grave , and the discharge was most solemnly publish'd to the world. 't is therefore said , the god of peace raised him from the dead : the act is most congruously ascribed unto god , invested with that title , because his power was exerted in that glorious work , after he was reconciled by the blood of the covenant . briefly , our saviour's victory over death was obtained by dying , his triumph by rising again . he foil'd our common enemy in his own territories the grave . his death was a counter poison to death it self : as a bruised scorpion is a ‖ noble antidote against its venom . indeed his death is incomparably a greater wonder than his resurrection . for 't is apparently more difficult that the son of god , who originally possesses immortality , should die , than that the humane body united to him , should be raised to a glorious life . it is more conceivable that god should communicate to the humane nature some of his divine perfections , impossibility , and immortality , than that he should submit to our lowest infirmities , sufferings , and death . now the resurrection of christ is the argument and claim of our happy resurrection . for god chose and appointed him to be the example and principle from whom all divine blessings should be derived to us . accordingly he tells his disciples in a fore-cited scripture , because i live , ye shall live also . our nature was rais'd in his person , and in our nature all believers : therefore he is called the first fruits of them that sleep ; because as the first fruits were a pledge and assurance of the following harvest ; and as from the condition of the first fruits being offered to god , the whole harvest was entitled to a consecration ; so our saviour's resurrection to the life of glory is the earnest and assurance of ours . he is called the first-born among the dead , and owns the race of departed believers as his brethren , who shall be restored to life according to his pattern . he is the head , believers are his members , and therefore shall have communion with him in his life . the effect is so infallible that now they are said to be raised up together , and made to sit in heavenly places in christ jesus . if his victory over our enemies had been imperfect , and he had saved himself with difficulty and hazard , [ as it were by fire , ] in the apostle's expression , our redemption had not been accomplish't : but his passion was triumphant , and is it conceivable that he should leave the saints , his own by so many dear titles , under the power of death ? if moses the deliverer of israel from the tyranny of pharaoh , would not suffer any thing of theirs , not an hoof to remain in the house of bondage ; will our great redeemer be less perfect in his work ? shall our last enemy always detain his spoils , our bodies , in the grave ? this would reflect upon his love and power . 't is recorded , to confirm our hopes , how early his power was displaid in forcing the grave to release its chained captives : and many bodies of saints which slept arose , and came out of the graves after his resurrection , and went into the holy city , and appeared unto many . what better earnest can we have that the strength of death is broken ? from what he has done to what he is able to do , the consequence is clear . the apostle tells us , he will raise our vile bodies , and change them like unto his glorious body , by that power whereby he is able to subdue all things to himself . our redemption will then be compleat , and all the bitterness of death past . the redemption of the soul is accomplish'd from sin and misery immediatly after death : but the redemption of the body is the last in order , and reserved to crown our felicity at the great day . then death shall be swallowed up in victory , abolish'd for ever . and o the joyful reunion of those dear relatives after such a divorce ! when the body that was so long detained in the loathsome grave , shall be reformed with all glorious perfections , and be a fit instrument for the soul , and partaker with it in blessedness and a consummate immortality . 't is said that those that wear rich clothing are in kings houses : but what are all the robes of costly folly wherein earthly courtiers appear , to the brightness and beauty of the spiritual body wherewith the saints shall be clothed , to qualify them for the presence of the king of kings , and to be in his house for ever ? but o the miserable condition of the wicked in that day ! death now breaks their bodies and souls into an irreconcilable enmity , and how sad will their conjunction be ! the soul will accuse the body to have been sins solicitor , continually tempting to sensualities : and the body wil upbraid more than ever it allur'd the soul , for its wicked compliance : then the sinner shall be an entire sacrifice burning but never consumed . now from the assurance of a blessed resurrection by christ , the foremention●d fear of death is conquered in beleivers . if the doctrine of the ‖ transmigration of souls into other bodies ( the invention of pythagoras ) inspired his disciples with that fiery vigour , as to encounter the most present and apparent dangers , being fearless to part with the life that should be restored ; how much more should a christian with a holy confidence receive death , knowing that the life of his body shall not be finally lost , but renewed in a blessed eternity ? the fourth general to be considered is , the persons that have an interest in this blessed priviledg . this inquiry is of infinite moment , both for the awakning of the secure , who vainly presume upon their interest in the salvation of the gospel , and for the confirming and encouraging the saints . and we have an infallible rule of trial declared by st. john : he that hath the son , hath life , and he that hath not the son , hath not life . all the excellent and comfortable benefits procur'd by our saviour are communicated only to those who are united to him . particularly with respect to the present subject : justification , that great blessing of the gospel , the compleat pardon of sins , that disarms death of its sting , is not common to all that are christians in title , but is a priviledge with a limitation ; there is no condemnation to those that are in christ jesus , vitally as their head from whom are derived spiritual influences , and judicially as their advocate in judgment ; and such are described by this infallible character , who walk not after the flesh , but after the spirit . the blessedness after death that is assured by a voice from heaven , is with this precise restriction , exclusive of all others : blessed are the dead that die in the lord ; they rest from their labours , and their works follow them . the glorious resurrection at the last day , when the bodies of the saints that now rest in hope , shall be incorruptible and immortal , is the consequence of union with him . thus the apostle declares ; as in adam all die , so in christ shall all be made alive . as all that were naturally in and from adam the corupt fountain of mankind , are under the sentence of death ; so all that are in christ the head of the regenerate , shall partake of his blessed life . others shall be raised by his power , as their judg , but not as their head : rais'd to be more miserable than death can make them , not be transform'd into his glorious resemblance ; made capable of suffering an ever-dying death , not revived to eternal life . now the bond of our union to christ , is the holy spirit derived from him , as the head of the church , and is the inward , powerful ▪ and lasting principle of holiness , and new obedience in believers . he that is joined to the lord , is one spirit : that is , by the spirit of holiness has a real participation of his life , is both quickned and united to him . when the prophet elisha by the outward applying the parts of his body to the dead child , inspir'd life into him , there was no real union between them : but christ is by his spirit so intimately united to believers , that he lives in them , and they in him . the sanctifying spirit renews the directing and commanding faculties , the fountains of moral actions ; enlightens the understanding with saving knowledge , rectifies the obliquity of the will , purifies the affections , and reforms the life , so that the same mind is in christians as was in christ ; and as his conversation was , such is theirs in the world. this divine change is not wrought by natural reason , tho assisted by the most powerful arguments . the breath of a man may as easily dispel a mist , or thaw a frost , as humane directions and motives to vertue can renew the mind and heart , and produce a holy frame of soul towards god. renewed christians are said to be in the spirit , illuminated , inclin'd and enabled by the spirit to do god's will ; and the spirit of god to dwell in them , by his peculiar and eminent operations . they live in the spirit , and walk in the spirit . an angel may assume a body , and act by it : but the humane soul enlivens it , and performs sensible operations by it . and such a principle is the holy spirit to the soul , gives it spiritual life , activity and power for good works . by what application of the spirit 's power this is produc'd is mysterious and inexplicable : but as the apostle speaks of his rapture into the third heavens , that he knew it was real , and heard unutterable things , tho how it was performed , whether in the body , or out of the body , he could not tell : thus when a natural man , the current of whose thoughts , and affections , was to the things of this world , becomes spiritual , when the carnal appetite is subdued , and sanctified reason has the throne , when he feels such strong and sweet impulsives to holiness as engage the will , when the stream of his desires ascend to the things above , and his life becomes holy and heavenly , he feels and knows this wonderful change , tho the manner how it was wrought he cannot tell i will shew more fully this sanctifying work of the spirit , that we may the better understand our state . the spirit of god is denominated by various titles , the spirit of truth , the spirit of holiness , the comforter , and represented by various types , by an ointment that clarifies the eye to see things aright , by cleansing refreshing water , by purifying refining fire , correspondent to his sacred operations in the soul. as the spirit of truth , he illuminates the understanding to see the reality and excellency of supernatural and heavenly things , of the great mysteries of godliness , of eternal glory ; so that a christian in his most deliberate , solemn and composed thoughts , in his exactest valuation infinitely prefers them before the gaudy vanities of this transient world. when the eyes of the mind are truly enlightned , present things appear , or rather disappear , as shadows . as the spirit of holiness he renews the will and affections , inspires the soul with divine and unutterable desires after the favour and grace of god , and communicates spiritual power for the prosecution and obtaining those desires . the holy spirit raises such a love to god , that habitually and strongly inclines the soul to obey his commands . this is the most clear and essential character of a christian , the special and most excellent property of a saint , upon which all other holy qualifications depend . as reason is the first and chief excellence of man , from whence his other perfections are derived , that distinguish him from the brutes , and give him a natural and regular preheminence and dominion over them , so that a man is most properly defined a reasonable creature : thus the love of god is the most divine grace , the true form of holiness , the root from whence all other vertues spring and flourish , and most peculiarly distinguish a saint from unregenerate men , however adorn'd and accomplish'd ; so that a saint is most properly defined to be a lover of god. this is the principle of true holiness inherent in the soul , and shining in the conversation , that distinguishes the sincerity of a saint from the art of hypocrisy , an affected appearance of religion for carnal sordid respects : and from civil vertue , that restrains from what is ignominious and disgraceful to our reputation , and makes obnoxious to penalties of the laws , and excites to praise-worthy actions , upon worldly motives : and from philosophical morality , that forbids vice as contrary to reason , and commends vertue as the chief ornament and perfection of humane nature , without a regard to please and glorify god. and divine love is the principle of universal holiness . love is called the fulfilling of the law , as 't is a comprehensive grace , & as it draws forth all the active powers of the soul to do god's will in an exact manner . universal obedience is the exercise of love in various instances . as the spouse in the song of solomon is transform'd in divers representations ; sometimes as a sister , sometimes as a warriour , sometimes as the keeper of a vineyard , but she always acted as a lover , and her cheif business was to please her beloved . this allegorical description of the church , signifies that when the soul is inflamed with the love of god , that affection will be active and discover its self in all it does or suffers in the service of god. this will make a christian very desirous and diligent to please god in all things , and careful not to displease him in any thing ; for that is the inseparable effect of love. the felicity of the natural temper , and the force of education , may cause a loathing of some evils , and dispose to some good works , but with a reserved delight in other sins , and a secret exception against other duties . servile fear is a partial principle , and causes an unequal respect to the divine precepts : it restrains from sins of greater guilt , at which conscience takes fire : it urges to some duties , the neglect of which causes disquiet : but the love of god causes the hatred of sin , and therefore 't is against all sin , not only to prevent the exercise of it , but to eradicate it out of the soul. all the fearful consequences of sin do not render it so odious to a gracious spirit , as its own proper idea and intrinsick evil , as 't is contrary to the holy nature and law of god. love unites the soul to god , and turns the thoughts continually to him : and the lively sense of his majesty and presence , who is so pure that he cannot behold iniquity , causes an aversion from all that is dispjeasing to his divine eyes . and from hence it is that a zeasous lover of god is frequent and strict in reviewing his heart and ways , and upon the discovery of sinful failings , renews his repentance , which is the exercise of grief and love , and renews his purposes of more care and circumspection for the future ▪ love aspires to be like god in all possible degrees of purity : for it inflames our desires after his favour , as that which is better than life , and all the sweetest enjoyments of it , and hoiiness is the powerful attractive of god's delightful love to us . love is the principle of free , ingenuous , and joyful obedience . 't was our saviour's meat and drink to do the will of his father . for love is the fountain of pleasure , it moves the soul with election and liberty , and makes every thing grateful that proceeds from it . therefore the apostle declares , that the law is not made for a righteous man : that is , as it is enforc'd by terrible penalties , to constrain rebellious sinners to obedience : for love is an internal living law in the heart , and has an imperial power over his actions . and this also distinguishes the renovation of one sanctified by the spirit , from the imperfect change that is made in the unregenerate . they may stop the eruption of corrupt nature , but are like swine that being wash'd , have an inclination to wallow in the mire : they may by strong impressions of fear be urged to do many good things ; but in this they are like a boul that is thrown with such violence , as controuls the drawing of the bias , & makes it run contrary to it . but love enclines the soul to obey the holy motions of the spirit with facility : as the wheels in ezekiel's vision turned every way with readiness as the spirit mov'd them . and with holy love there is a spiritual power cōmunicated , that both the natural averseness & impotence to what is good may be healed . by the virtue of the sanctifying spirit , the soul that was dead , absolutely unable to perform spiritual and supernatural acts , is revived to a kind of omnipotence , it can do all things , required by the evangelical covenant , by the new law that is in the hands of our merciful mediator for salvation . 't is true , there are reliques of sin in the best , and the flesh and spirit are repugnant principles warring against one another : but the holy spirit will make no capitulation or composition with sin , but is so predominant that sin is gradually subdued , and does not so freely and frequently break forth , as it does from the unrenewed . by the accession of his strength we are enabled to mortify the deeds of the body , to crucify the flesh with the affections and lust thereof : and to perform holy duties , with freedom , alacrity and zeal , in such a manner as is acceptable to god. in short , saving grace is distinguisht from that which is common to the unregenerate , by its prevalency and constancy . there may be a declination in the saints tending to a downfal ; but the seed of god , that supernatural grace that remains in them , will by the power of the holy spirit recover the supremacy . others may be enlightned , and feel some good motions , and transient touches , as saul had his rapture among the prophets ; but they are not truly , entirely , and perseveringly converted to god. they are not proof against the allurements or terrors of the world. they make a fair profession till they are try'd by temptations . congealed drops of water appear like solid chrystal , till the warm beams of the sun dissolve them , and discover the hypocrisie of the chrystal . false jewels may seem to have the luster of diamonds , till they are broke by a fall , and discovered to be glass . thus the riches , the honours and pleasures of the flesh melt some , and temporal evils break the resolutions of others , and make it evident they were not sincere converts . but where the holy spirit savingly works , he is said to dwell : he is not like a passenger , or a tenant at will , that neglects the house , and suffers it to fall into ruine , but as the proprietary and owner he keeps perpetual residence in true christians , and by his continual influence preserves them from final apostacy . now from hence we may judg whether we have an interest in christ and his benefits . for the apostle clearly tells us , that if any man have not the spirit of christ , he is none of his . by this sacred signature , we are appropriated to christ , and visibly distinguish'd from the world. for tho the secret and pure influences of the spirit in the soul are only known to the person that feels them , yet his active inspirations are declarative of his presence and power in the outward conversation . as the wind that is of so thin and subtil a nature that 't is invisible in it self , but we certainly know from what point it blows by the course and way that the ship makes : thus the spirit of god , who is compared to the wind , is discovered by an infallible indication , his fruits and effects in a holy life . and those who have communion with christ by his spirit , have a share in his victories , and may with confidence meet the last enemy death : for we are assured , if the spirit of him that raised up jesus from the dead dwell in us , he that raised up christ from the dead shall also quicken our mortal bodies , by the spirit that dwelleth in us . a preparative conformity to christ in grace , will be followed with a consummate in glory . but those who never felt the sanctifying efficacy of the spirit in their hearts and lives , tho they are christians in profession , yet they have no other union with christ , than a dead branch with a tree that receives no sap and virtue from it ; or an artificial member joyned to the body , that may have the outward clothing and ornaments proper to that part , but derives no life and sense from it . whoever is in christ is a new creature . and only those who partake in the first resurrection from sin , shall be exempted from the power of the second death , and upon just grounds are freed from the terrors of the first . to apply this point , let us , 1. consider our dear obligations to our blessed saviour , who to free us from the sting and enslaving fear of death , submitted to it with all its terrors from god and wicked men. he felt a sadness to an agony in his soul , and suffered the equal extreamities of ignominy and torment in his body . the favour of god was intercepted from him , that it may shine upon us in that gloomy hour . and all his terrible sufferings , tho foreknown by his enlightened mind , could not weaken his determined will to undergo them for us : but when peter regarded with a more tender eye his life than our salvation , he was repell'd with indignation . unparallell'd love ! no less than divine , transcending all the instances of humane affection . the highest kind and excess of love amongst men is to die for another , and the highest degree in that kind is to die to save an enemy ; and of this our saviour is the singular example . love incomprehensible ! it passes knowledge , and all understanding but his who exprest it . his love was equal to the heighth of his glory from whence he descended , and the depth of his sufferings that he sustained in our stead . by washing us from our sins in his blood , he makes us kings , dignifies us with spiritual soveraignty over not only defiling , but disturbing passions . the freest and most confident sinner in the world , that rebels against the divine laws without restraint , is a slave not only under the chains of his imperious lusts , but in that he is liable to the scourgings of conscience when ever awaken'd , and to the servile fear of death every day . but the sincere christian has a clear and sweet peace , a blessed tranquillity from the tormenting apprehensions and fears of death , that are the just consequents of guilt . one of the ancient romans highly celebrates the astronomers who discover'd the true causes of the eclipses of the sun and moon , and freed the world from the double darkness of ignorance and fear , which believed the obscuring of those great lights were the fainting fits of nature , and mortal symptoms threatning an universal calamity . but what praise and blessing is due to our saviour , who hath given us infallible assurance that the death of the righteous is not as the heathen world imagin'd , an irreparable loss of life , but a short eclipsing of this low and mean light that is common to sensitive creatures , to be restored more excellent and permanent in heaven ; where those stars shine in the divine presence for ever . thanks be to god which gives us the victory through our lord jesus christ. this should render him infinitely precious to us , and inflame our hearts with desires equal to our obligations to serve him . 2. let us make it the main business of our lives to remove from our souls the just fears of death . 't is one of the solemn follies of the world to fear where there is no cause ▪ as if a sentinel should mistake gloworms in the night for lighted matches , and give a false alarm : but 't is a worse folly , tho pleasing , not to fear when there is the greatest reason to excite it . and 't is so in the present case : for the most are without the fear of death , that should make them serious in preparing for it : nay to maintain their security , are as unwilling to hear conscience declare the wretchedness of their condition with respect to eternity , as ahab was the prophet michaiah , who always foretold evil things to him . 't was the chief design of the philosophers by principles of reason to fortify themselves against all frightful accidents , and with a masculine mind , and an heart ardent with generous spirits to ‖ encounter this inevitable evil. when one of them was threatned by the emperor antigonus with present death , he boldly replied , threaten this to your dissolute courtiers that are softned and melted by sensual pleasures , and easily receptive of terrible impressions , not to a philosopher to whom death is contemptible in any appearance . this was a piece of affected bravery , for pagan philosophy could never furnish them with armor of proof against the dart of our last enemy . but the gospel assuring us that death is an entrance into immortality , makes that to be the reality of a christian , that was a vain boast of the philosophers . now that we may be establish'd in that blessed tranquillity that death cannot discompose , the following directions are infinitely useful . 1. we must give all diligence to be in a state of reconciliation with god. the things requisit to that are , as the apostle declares , repentance towards god , and faith in the lord jesus christ. repentance includes a godly sorrow for sins past , with a detestation and forsaking them sincerely , without hypocrisy , and entirely , without partiality in the heart and conversation . 't is call'd repentence from dead works : the proper name of our sins , that deserve eternal death ▪ by repentance we return to obedience that is due to god our maker and lawgiver . faith respects the redeemer , who by his blood shed on the cross , and pleaded in heaven , reconciles god to penitent sinners . the belief of his merciful and powerful mediation for our acceptance and pardon , works by love , and constrains us to dedicate our selves in a devoted propriety to his glory and service , and to live according to that dedication . these two are absolutely necessary to the vital and salvifical state of a christian. and as soon as a person sincerely repents and believes , he is justified before god , and if he dies will certainly obtain eternal glory . this should be the early and most speedy work of our lives : for the delay of repentance , and neglect of securing the favour of god , arms death with more stings and terrors . ( 1. ) 't is direct rebellion against god , who commands us to hear his voice to day , obediently and immediately , upon no less penalty than being excluded from his blessed rest for ever . yet the self-flattering sinner preaches another gospel to himself , and runs in hazard of damnation and the eternal curse every hour . ( 2. ) 't is the most provoking abuse of his mercy and patience that should lead men to repentance . he can in the twinkling of an eye , in the beating of a pulse , cut off the sinner : 't is as easy to his power as to will it . and there 's no consideration should be so meltting and moving as his clemency . we reade of david that he had more than once in his power saul his unjust and implacable enemy , and spared him : the effect of it was , that saul became so softned , and under such compunction of spirit , that he wept , confest his guilt , and desisted from persecuting him , overcome by that unexampled love : if a man find his enemy , will he let him go ? and yet men take advantage from the goodness of god securely to despise his laws . ( 3. ) how justly will this render divine mercy inexorable to their prayers and tears in their extremity ? when a roman gentleman , that had wasted a great estate by luxury , and was wont to revel in the night and sleep in the day , petitioned the emperor tiberius to relieve his poverty , he was dismist with this upbraiding answer , sero experrectus es , you are risen too late . he never opened his eyes to see his condition till it was past remedy . this is the sad case of many souls that waste the seasons of grace , and are careless of their duty till they are upon the point of perishing , and then address themselves to god for his favour and pardon , but are justly rejected with the reproaches of their obstinate neglect of salvation in the time of their lives . ( 4. ) repentance that is indispensibly required to qualify us for mercy , is far more difficult and hazardous by mens deferring of it . the last guilty disposition that seals up the damnation of the sinner , is impenitence . now he that delays the returning to his duty , shall have more cause to repent hereafter , but less will and power . for the continuance in sin hardens the heart , and that which is indisposition , will become averseness and obstinacy . the heart with difficulty changes its last end : actions may be suddenly changed , when there is a disability to perform them , but the inward inclination to sin , without supernatural grace , remains . and is it reasonable to expect the least breathings of the spirit , any divine assistance , after long resisting his holy excitations ? god threatens , my spirit shall not alwayes strive with man ; and to the forsaken sinner the seasons of grace are as irrevocable as his wasted mis-spent time . the delayer does not trust , but tempt divine mercy . ( 5. ) the numerous examples of those who have deferred repentance and reconciliation with god , and at last died in their sins , should terrify men , if they are not wrought on in a more excellent way . 1. some presume upon the vigour of their youth or complexion , and think when they have satiated themselves with the pleasures of sin , when they have the freest vacancy , and are retir'd from the affairs of the world , there will be a convenient season for making their peace with god. and how often are they suddenly cut off , the first symptom of their sickness is death , and what the angel with such solemnity declared , that time should be no more , is verified concerning them , by an unexpected dissolution . 2. some that continue a while in sickness and languishings , do not apply themselves seriously to god , upon the hopes of recovery . and this hope is cherish'd by the mortal love , the cruel deceit of friends , who are unwilling to let them see their danger , lest their spirits should sink under it . and thus many die in an unprepared state . 3. others that are guilty , and graceless , tho distant from death and hell but a few hours , are secure as jonah , who slept in the midst of a tempest at sea. the tenour of their lives discovers this to be divine vengeance , they are seiz'd with a spirit of slumber , and pass without fear into the state of everlasting desperation . 4. others who have lived in careless security , as if they had made a covenant with death , yet upon the near approaches of it , when they see death before them attended with judgment , and judgment hell ; as we read of sisera , who from extream fear past to extream security : so on the contrary , these self-deceivers from extream security have fallen into extream fear . then truth and conscience , that were so long under unrighteous restraints , break the fetters , and terribly charge the sinner . then innumerable acts which they thought to be innocent , appear to be sins , and sin that they made light of , to be infinitely evil , and in the highest degree hateful to god. and sometimes by the suggestions of the enemy of souls , they are overwhelm'd with despair , and their last error is worse than the first . 5. others are deceived with things that are short of true repentance , and mistake a false peace for a true , and asswage the anguish of conscience by palliating remedies . their sorrowful sense of sin , their prayers , their resolutions of amendments , are the product of servile fear , that is ineffectual to salvation . and as 't is with crafty tradesmen that take up much upon trust when they are ready to breaking ; so they are very liberal of their promises of reformation , when in their own apprehension near dying . but how often does experience convince us of the inefficacy of a sick-bed repentance ? how many that were very penitent and devout , with one foot as it were in the grave , and another in hell , and were as a brand pluck'd out of the fire , and the fear of death being removed , all the pangs of conscience , the religious affections that were felt and exprest by them vanish as the morning dew ? now converting grace is distinguish'd by its radication and efficacy , not only from the meer pretences of those who know their own insincerity , but from the real workings of conscience , and the imperfect dispositions to good that are in the unrenewed . and those persons who with the return of health have returned to their sins again , if they had died with their religious resolutions , would have presum'd that their repentance was unto life , and of their interest in the divine mercy . the heart is deceitful above all things , and above all things deceitful to it self . 6. but supposing in the last hours there be an unfeigned closing with christ according to the gospel-covenant , and a cordial change from the love of sin to the love of holiness , this person shall certainly not miss of heaven , but death will be less comfortable , than if he had in the course of his life declared the truth and power of grace in such acts and fruits as are suitable to it . the sum is this : the vain hope of living long , and being reconciled to god when they please , is the fatal foundation of mens sins and misery . they apply the word of god against the mind of god , and securely provoke him , as if they could take heaven by violence in contradiction to the gospel . but they usually dispose of that time they shal never injoy , or presume upon that pardoning mercy and assisting grace they shall never obtain . we are commanded to seek the lord while he may be found , a sad intimation that 't is not in our power to find him to our comfort when we please . he spares long , but abused patience will deliver sinners to revenging justice . sampson was three times in the chamber of his lust exposed to treachery and escap'd , but the fourth time he said , i will arise , but was surpriz'd by his enemies , and lost his strength and sight and liberty . i doubt not that some are wonderfully converted and saved at last , but these special mercies are like our saviour's passing in the way , and by his miraculous virtue healing the two blind persons , when great numbers remain'd uncured . we read a prodigious story in the book of kings , that a captain and his fifty went to elias to command him to come to the king ; and immediately a tempest of lightning destroyed them . now who would think it possible that another captain and his fifty should be so desperate , that having the ashes and reliques of these miserable carcases smoking before their eyes , as to make the same citation to the prophet : yet they did , and provok'd the justice of heaven to consume them . and this is verified in thousands every day : for notwithstanding they see sinners like themselves suddenly cut off in their evil ways , they persist unreformed as if they were fearless of hell , nay as if resolved to secure their own damnation . i have insisted the longer on this , because 't is so universally useful . 2. the careful preserving our selves from wilful presumptuous sins , is an happy means to render death comfortable to us . the spirit seals our pardon and title to heaven as the holy spirit , his testimony that we are the children of god , and heirs of glory , is concurrent with the renewed conscience , and distinguish'd from the ignorant presumptions , blind conjectures , and carnal security of the unholy . as the sanctifying spirit he distinguishes true christians from the lost world , appropriates them to god , confirms their present interest in the promises of the gospel , and their future hopes . briefly , grace is the most sensible effect and sign of god's special favour , the fruit of election , and the earnest of glory : and the truth of grace is most clearly and certainly made evident by the continual efficacy of it in the conversation . the observation of our hearts to suppress unholy affections , and of our senses to prevent them , a constant course of holiness in our lives , ( tho many frailties will cleave to the best ) is usually rewarded with greate peace here . god has establish't a connexion between our obedience and his comforts . those that keep themselves pure from the defilements of the world , have the white stone promised , the bright jewel of assurance of god's pardoning and rewarding mercy . we read of enoch that the walk't with god , was a star shining in a corrupt age , the tenour of his life was holy , and he was translated to heaven without seeing death . tho this was an extraordinary dispensation , yet there is a peculiar reward analogical to it , for those who walk circumspectly : they shall not see death with its terrors , but usually have a holy chearfulness , a peaceful joy , in their passage through the dark valley to heaven . but presumptuous sins against external and internal restraints , the convincing law of god , and the directions of conscience , grieve the holy spirit , and wound our spirits , and , if continued , sequester us from the comfortable priviledges of the gospel , and render us unfit for the kingdom of heaven . and when they are retracted by repentance , yet there often remains a bitter remembrance of them : as deep wounds , tho cur'd , yet are felt in change of weather . and somtimes a spring-tide of doubts and fears breaks into humble penitent souls , in the last hours : tho death brings them safely , yet not comfortably to heaven . 3. the zealous discharge of the duties of our place and calling , the conjunction of our resolutions and endeavours to glorify god , and do good according to our abilities and opportunities of service , sweetens the thoughts of death to us . for the true end and perfection of life is the glory of god , and when with fidelity it is employed in order to it , death brings us to the blessed rest from our labours . our saviour when he was to leave the world , addrest himself to his father , i have glorified thee on earth , i have finish't the work thou gavest me to do . and now father glorify me with thy self , with the glory which i had with thee before the world was . a christian that imitates and honours christ , and with diligence perseveres in weldoing , may with an humble confidence in the divine mercy expect the promised reward . the reflection upon a wel-spent life is joyn'd with a joyful prospect of god's favour and acceptance above . but the careless and remiss , those who are wilfully negligent of their duty , how fearful is death that summons them to give an account of their talents to the righteous lord ? 4. a holy indifference of affection to present things , makes it easie to part with them , and death less fearful to us . david , tho a king , declares he was a stranger on earth , not only with respect to his transient condition , but his inward disposition ; and that he was as a weaned child from the admir'd vanities of the world. chrysostom in a letter to ciriacus who was tenderly sensible of his banishment , wrote to him , you now begin to lament my banishment , but i have done so for a long time : for since i knew that heaven was my country , i have esteemed the whole earth a place of exilement . constantinople , from whence i am expell'd , is as distant from paradise as the desert to which they send me . but when our affections are set upon external things , and we are irregular in our aims , intemperate in our use , and immoderate in our delights , how sensible & cutting is the division from them ? how bitter is death that deprives a carnal wretch of all the materials of his frail felicity ? what a storm of passions is rais'd to lose all his good things at once ? for 't is a rule in nature , what is possest with transporting joy , is lost with excessive sorrow . as the ivy that twines so closely about the tree , and is intimately fastned by so many roots as there are branches , cannot be pluck'd away without rending the bark with it ; so when the world , that was as it were incarnated with the heart , is taken away , the heart it self is grievously rent by the violent separation . and the infelicity of carnal and worldly persons is heavily aggravated , in that the guilt in procuring or abusing those treasures and delights that they leave here with so great sorrow , will cleave to them , and give testimony against them before their judg. but when the affections are loose to the world , and set upon heaven , the separating with the earth , is no loss but gain , and with that alacrity , as the putting off a vile garment to be clothed with a royal robe . 't was the wise counsel of tertullian to the women of the first ages of the church , not to value and love the jewels and ornaments of gold , that they might be more ready and resolved to obtain by death martyrdom , and by martyrdom eternal glory . and that we may disentangle our souls from those voluntary bands that fasten us to present things , we must have a sincere uncorrupted judgment of their meanness . the apostle exhorts christians to moderation in their temper and conversation with respect to the business and enjoyments here , that they who have wives , be as tho they had none ; that those that rejoice , be as tho they rejoiced not ; and they that buy , as tho they possessed not ; and they that use the world , as not abusing it : for the fashion of the world passeth away . to a wise and pondering observer , what comparison is there between shadows and dreams , and substantial everlasting blessedness ? if men had the same opinion of this world whilst they live , as they will have when they are to die , they would not set over it . they who have magnified temporal honours and riches , and lived in pleasures without remorse , yet in their dying hours , when men speak with most feeling and least affectation , how have they vilified those empty appearances of happiness ? with what moving expressions declared the vanity and brevity of worldly things ? as when the israelites were to go through the river jordan , that opened it self to make a free and dry passage for them ; the lower part of its waters ran into the dead sea , and utterly fail'd : but the waters that came from above , rose up and appear'd like a mountain ; thus when men come to the universal passage , from this to the next life , inferiour things absolutely fail , and are lost in the dead sea , but the things above , that are eternal , then appear in their true greatness , exceeding all humane comprehension : from hence is the change of mind and language concerning the one and other . 5. solemn , affectionate , and frequent converse with god in religious duties will render death not fearful to us . the whole life of a christian , as such , is a continual communion with the father , and with jesus christ. for he performs all good works by divine grace communicated from above , and refers all to the divine honour . as in a pair of compasses , one foot is fixt in the center , whiles the other moves in the circumference : so the heart of a christian is in heaven , his aims are for god , whilst he is active here in the world. his natural and civil actions are heightened to a supernatural end : and thus his conversation is in heaven . but this was spoken of before : and that which is now specified is the more immediate service of god in holy meditation , prayer , and the ordinances of the gospel , which is the noblest part of the spiritual life . our blessed saviour who was a comprehensor upon earth , always saw the face of god , and invariably sought his glory in all things , yet had his special times of prayer and heavenly-communion with god , and the most glorious testimonies of his favour in those times . our communion with god here is as true as in heaven , but the influence and fruition is different according to our capacity . when the soul feels the vigorous exer●ise of the thoughts & affections upon god , and the raised operations of grace in holy duties , 't is as certain a sign of god's favour and acceptance , as when fire descended from heaven to consume the sacrifice . and often our affe●tionate duties are rewarded with sensible consolations , and holy souls are dismist from the throne of grace as they shall be received at the throne of glory , with the reviving testimonies of god's approbation . now the assurance of god's love conquers the fear of death . this communion must be frequent . as love and respects between friends are maintained by constant visits and letters , and mutual confidence arises from acquaintance : so by the interchange of holy duties and divine favours we preserve a lively sense of god's love , and an humble familiarity with his majesty , that his presence is not a terror to us . a christian that walks with god here , when he leaves the world , ( to use the words of a dying st. ) changes his room , but not his company . god was always with him on earth , and he shall be ever with god in heaven . but cold and seldom converse begets strangeness , and that makes us shy of god. when religious duties are performed as a complemental visit without zealous affections , or used only in times of affliction and exigency , as cordial waters in swooning fits , the divine presence is uncomfortable to us . they who prefer carnal sweets before acquaintance with god , cannot with peace and joy think of appearing before him . o how unwelcome is death to such , for then the spirit returns to god that gave it . 6. let us strengthen our belief of the blessed state after death . divine truths lose their influence and efficacy when they are not stedfastly believed . faith is the substance of things not seen , and the evidence or conviction of things hoped for . the spirit confirms our faith not by a pure physical act , but by convincing reasons of the truth of the gospel . the life of christ so glorious in holiness , his doctrine so becoming the wisdom and other excellent attributes of the deity , his miracles so great , numerous , open , and beneficial , not meerly to surprize the spectators with astonishment , but to touch their hearts ; his death foretold by the prophets , and exactly agreeing in all the circumstances of the predictions ; his resurrection the most noble operation of the divine power , are the strong●st proofs that what he has reveal'd as the counsel of god for our redemption , and the preparations of glory for the saints in heaven , are divine truths . and the efficacy of the spirit of christ in sanctifying his disciples in all ages , is a continual and as satisfying an argument that the gospel is derived from god the fountain of truth , as extraordinary miracles . for holiness is as ●●●parable a property of the divine natu● 〈…〉 the sancti● 〈…〉 divine an ef●ect 〈…〉 of the body . now , 〈…〉 god enters into covenant with obedient believers , to be their god , a title and relation , that supposing them the most happy here , all the enjoyments of this world cannot fulfil . this covenant is not dissolv'd by death , for he uses this stile after the death of his faithful servants : and from hence it follows they are partakers of his glory and joys in the next life . for the honour of his veracity is most dear to him . the psalmist declares , that he has magnified his word above all his name . no perfections of his nature are more sacred and inviolable than his truth . the foundations of nature shall be overturn'd , and the most solid parts of the creation destroyed , but his promises shall be compleatly accomplish'd . we are assured by his infallible authority , that there remains a rest for the people of god. and he that receives this testimony , sets to his seal that god is true : honours the truth of god's word , and binds himself more firmly to his service , and is encouraged to leave this sensible world , for that which is infinitly better . our confidence and patience in well-doing , and in suffering the utmost evil to nature , is from the pregnant apprehensions of the reality of eternal things . we know , saith the apostle , if our earthly tabernacle be dissolved , we have a building not made with hands , eternal in the heavens . this fortified him against the terrors of death . when stephen saw the heavens open , and the son of god ready to receive him , with what courage and constancy did he encounter the bloody rage of his murderers ? faith supplies the want of vision , it pierces the clouds , opens a window in heaven , sees the crowns of righteousness prepared for the saints , and sweetens the bitterest passage to it . but if our faith be weak and wavering , our courage will decline in the needful hour . 't is with christians in their last passage from earth to heaven , as with the apostle walking upon the waters to christ : whilst his faith was firm in christ , he went upon the waves as on the firm land : but upon the rising of a storm his faith sunk into fear , and he sunk in the waters ; till our saviour upon his earnest prayer , lord , save me , took hold of him , and rais'd him with that compassionate reproof , o thou of little faith , wherefore didst thou doubt ? the last use is , to excite the saints to die with that courage and chearfulness as becomes the gospel of christ. the encouragement of joshua to the israelites against the giants that terrified them from entring into the land of canaan , the type of heaven , be not afraid of them , they are bread for us , we shall obtain an easy conquest over them , is applicable to this purpose : do not fear death the enemy that interposes between us and the true canaan ; for our conflict shall be the means of our victory , and triumphant possession of the holy and blessed land above . this is very honourable to our redeemer , and recommends godliness to the judgment , affections , and practice of others . s. basil tells of a custom to annoint the tops of doves wings with some fragrant liquor , that mixing in company with other doves , they might by the scent allure them to follow to the dove-houses . thus when holy persons live and die with peaceful joy , those that converse with them , are drawn by that fragrance of paradise to apply them to serious religion . 't is the apostle's consolatory advice to believers , not to be sorrowful for those that sleep in jesus , and those that are without hope . when jacob saw his beloved son's coat rent and stain'd with blood , he abandoned himself to desperate sorrow , and mourned for his death , when joseph was advanc'd in authority and dignity next to pharoah in the kingdom of egypt . thus when we see the garment of mortality rent by diseases , we mourn for departed saints , as if death had absolutely destroyed them , when their souls are reigning in glory . this immoderate sorrow is an heathenish passion , suitable to their ignorance of the future happy state , but very unbecoming the plenary assurance the gospel affords us of it . so for the wicked to die with fears and palpitations of heart , to be surrounded with impendent horrours , when such a precipice and depth of misery is before them , is very just and reasonable ; but for the saints to die uncomfortably under inordinate fears , is a disparagement to the blessed hope establish'd upon the revelation of life and immortality by the gospel . now in three things i shall propound the duty of dying christians . 1. to submit to the divine pleasure with resigned spirits , as to the means , the manner , and time of death . god has a sovereign right and dominion over us . the present life is his most free favour , and he may justly resume it when he pleases . his will should be the first and last rule of ours . whether he gently untwines the band of life , or violently breaks it , we must placidly , without reluctation , yield up our selves . by what means soever death comes , all second causes are moved by an impression from above , in what age of life soever , all our times are appointed by the divine counsel : and a saint ought with that readiness and submission receive it , as if he heard an express voice from heaven calling him to god , and say in his heart with samuel , here i am , thou didst call me . this is the last act of our obedience , and very pleasing to god. we read of the marvelous * consent of abraham and his son isaac , the father to offer up his son , and the son his life , ( that were both the gifts of god ) in compliance with the divine command , and from heaven he declared his high approbation of it . this is to make a vertue of necessity , and turn nature into grace . but discontent and reluctancy , as if our lives were our own , and taken from us unjustly or unseasonably , is rebellious unthankfulness , unbecoming a creature , much more a true christian , who exchanges a perishing life for that which is eternal . 2. to receive death not only with patience , but earnest desires to be with christ. i know death is naturally unwelcome . our saviour tells st. peter , when thou art old , another shall bind thee , and lead thee where thou wouldest not : signifying his martyrdom . the circumstance [ when thou art old ] is remarkable , and intimates the natural unwillingness to die , when there was little time to live . but his rational sanctified will was superiour and prevalent . the universal desire of the saints is to be happy in the presence of god. for the divine nature communicated to them is intelligent and inclining towards its chief good : and if the obtaining it , were not by being uncloathed , but clothed upon by an imediate translation to heaven , how willingly would they leave this world ? but there is a bitterness in death that makes it unpleasant , and many holy souls that desire the glorious liberty in heaven , yet are loth to leave their prison . now there are so many arguments to make the saints desirous of dying , that methinks since life is cheifly valued and dear to them , as it is the way to heaven , when they are come to that blessed end , it should not be longer desirable . what is this lower world that chains us so fast ? 't is the devil's circuit wherin he ranges seeking whom he may devour : 't is the theater of contentions : the low aspire to rise ; the exalted fear to fall . the poor envy the rich ; and the rich despise the poor . 't is a foreign countrey to the saints , and as pilgrims and strangers , they are liable to reproaches , injuries , and hard dealings from the wicked , the natives of the earth . what is the present momentany life that so enamours us ? 't is surrounded with temptations , opprest with fears , ardent with irregular desires , and continually spent in vanity or vexation . in adversity 't is deprest and melancholy : in prosperity foolish and proud . 't is a real infelicity under the deceitful appearance of felicity . but above all other motives , the evil of sin from which we cannot be clearly exempted here , should render death desireable . the best suffer internal divisions between the law of the flesh , and the law of the mind ; as rebecca felt the twins , esau and jacob , repugnant in her womb , how hard is it to be continually watching the heart that corruptions do not break out , and the senses that temptations do not break in ? how difficult to order the affections , to raise what is drooping , and suppress what is rebellious ? for they are like the people of whom the historian speaks , qui nec totam servitutem pati possunt , nec totam libertatem . how many enemies of our salvation are lodg'd in our own bosoms ? the falls of the saints give sad evidence of this . if the body were unspotted from the world as in the creation of man , there might be a just plea of our unwillingness to part with it , but since it is the insentive and instrument of sin , we should desire to be desolved that we might be perfectly holy . death is the final remedy of all the temporal and spiritual evils to which we are liable here . and the love of christ should make us willing to part with all the endearments of this life , nay desirous to enter into the caelestial paradice , tho we must pass under the angels sword the stroke of death to come into his presence . he infinitely deserves our love , for we owe our salvation and eternal glory , to the merit of his humiliation and the power of his exaltation . with what earnest affections did st. paul desire to be dissolved and to be with christ ? love gave wings of fire to his soul , ardent desires mounting to heaven . how valiant were the martyrs in expressing acts of love to christ ? how boldly did they encounter death that interpos'd between them and the sight of his glory ? their love was hotter than the flames that consumed them . they as willingly left their bodies , as elias let fall his mantle , to ascend to heaven . and how does it upbraid the coldness of our love , that we are so contented to be here , absent from our saviour . that the moles of the earth who never saw the light of the sun , and feed on bitter roots , are pleas'd in their dark receptacles is no wonder ; but if birds that are refresht with his chearful beams , & feed on sweet fruits , should willingly be confin'd in caverns of the earth , it were unnaturally strange : thus if pagans , and those who are so in heart , tho different in profession , that are so short-sighted , and depraved , that only present and sensible things are perceived and affect them , that they are unwilling to die is no wonder ; for then all that is valuable and delightful to them is lost for ever : but for those who are inlightned by the revelation of god so clearly concerning the state of glory , and have tasted the goodness of the lord , and know the incomparable difference between the mean and frail felicity here ; and the inestimable immutable felicity hereafter , for them to be unwilling to leave this world for that which is infinitely better is astonishing . such was the love of our saviour , that his personal glory in heaven did not fully content him , without the saints partaking of it with him : father i will that those whom thou hast given me be with me where i am , that they may behold my glory : if our hearts do not answer his , 't is a sad indication that we have not an interest in him : for the application of his merits is alwayes joyn'd with the imitation of his vertues , and the reflection of his love. the lovers of christ will joyn with the inflamed spouse , draw us and we will run after thee : o loosen our affections from this world that we may readily ascend to thee : they will renew the sighs of holy david in his banishment , o when shall we come and appear before god! lastly , to die with thanksgiving and joy . 't is usual to compare this life to a voyage ; the scripture is the chard that describes the coasts we must pass , and the rocks we must avoid ; faith is the compass that directs the course we must steer ; love is the rudder that governs the motion of the ship ; hope fills the sails : now what passenger does not rejoice at the discovery of his country where his estate and heart is , and more at the near approach to the port where he is to land ? is not heaven the countrey of the saints ? is not their birth from above , and their tendency to their original ? and is not the blessed bosom of christ their port ? oh what joyful thanksgivings are due to god , when by his spirit and providence they have happily finish'd their voyage through such ‖ dangerous seas , and are coming into the land of the living ? how joyful was to noah the coming of the dove with an olive branch , to shew him the deluge was asswaged , and the time was come of his freedom from the troublesom company of animals , and from the straitness and darkness of the ark , to go forth and possess the world ? how joyful should death be to a saint , that comes like the dove in the evening , to assure him the deluge of misery is ceas'd , and the time is come of his enlargement from the body , his deliverance from the wretched sinful society here , and his possessing the divine world ? holy souls are immediately transported by the angels to christ , and by him presented to his father , without spot or wrinkle , compleat in holiness , and prepared for communion with him in glory . how joyfully are they received into heaven by our saviour and the blessed spirits ? they are the reward of his sufferings , the precious and dear purchase of his blood : the angels that rejoice at the conversion of a sinner , much more at the glorification of a saint : and the church of the first-born who have before us enter'd into glory , have a new accession of joy , when their younger brethren arrive to the undefiled immortal inheritance . and is it not very becoming believers joyfully to ascend to the seat of blessedness , to the happy society that inspires mutual joys for ever ? for our encouragement there are numerous instances of believers that have with peace and joy , tho in various degrees , past through the dark valley to the inheritance of light. some have died with more joy than they lived , and triumph'd over the last enemy with the vocal praises of god : others with silent affections have quietly commended their spirits into his hand . some have inward refreshings and support ; others exuberant joys and ravishments , as if the light of glory shined into them , or the veil of flesh were drawn , and their spirits were present with the invisible world. some of the martyrs in their cruellest sufferings felt such impressions of confidence and alacrity , that as in the house of lamech there was accorded at the same time two discordant callings by the two brothers ; jubal the inventer of the harp and organ , and tubal-cain the first artificer in brass and iron : the one practised on instruments of musick , breathing harmonious sounds and melodies , the other used hammers & anvils making noise and tumult : so in some persons whilst the heaviest strokes fell on their bodies , their souls were ravish'd with the sweetest joy and exultation . indeed 't is not thus always with the saints : for tho sin be pardoned , yet the apprehensions of guilt may remain . when a stream is disturbed it does not truly represent the object : when the affections are disordered , the mind does not judge aright of a christian's state . a serpent may hiss when it has lost its sting . death may terrify when it cannot hurt us . i doubt not but some excellent saints have been in anxieties to the last , till their fears were dispell'd by the actual fruition of blessedness . as the sun sometimes sets in dark clouds , and rises in a glorious horizon . we reade our evidences for heaven by the light of god's countenance : his image is made visible in our souls by the illustration of his spirit : and he exercises prerogative in the dispensation of his comforts . 't is his pleasure to bestow extraordinary favours on some , and deny them to others that are as holy . but every penitent believer has just cause of joy in death : for jesus christ has reconciled god , destroyed satan , and conquered death : and the last day of his life is the first of his glory . finis . errata of the sermons on death . page 8. line 19. for should , r. might . p. 25. l. 18. f. lost , r. tost . p. 32. l. 19. f. quietly , r. guiltily . p. 92. l. 12. f. impassibility , r. impossibility . the sermons on judgment . p. 11. l. 21. dele only . — l. 22. r. not only the angels . p. 19. l. 23. f. attaque , r. attach . sermons upon eternal judgment . by william bates , d. d. london ; printed by j. d. for brabazen aylmer , at the three pigeons against the royal exchange in cornhil . 1683. sermons upon eternal judgment . acts 17. 31. because he hath appointed a day , in the which he will judg the world in righteousness , by that man whom he hath ordained : whereof he hath given assurance unto all men , in that he raised him from the dead . saint paul had this title of honour eminently conferred upon him , the apostle of the gentiles : this office he performed with persevering diligence , diffusing the light of life to those that sate in darkness , and in the shadow of death . in this chapter we have recorded the substance of his sermon to the athenians ; wherein his admirable zeal and prudence are remarkable , in the matter and order of his discourse , to convince and perswade them to receive the saving truth of the gospel . he first lays down the principles of natural religion , to prepare them for the more easy belief of supernatural revealed religion . the depravation of the minds of men was in no instance more prodigious than in their vilifying conceits of the deity : they attributed his name and honour to various idols , and ascribed to him their own figure , and which was infinitely more unworthy and dishonourable , their own passions and vices . they adored their own vain imaginations . the idols of their hearts were erected on their altars . venus was a goddess , because impure love reigned in their brests . bacchus had religious rites , because sensual pleasures as sweet as wine intoxicated their spirits . these errors , as gross as impious , were universal : the philosophers themselves were not exempted from the contagion . the apostle therefore makes use of the clearest arguments , to give authority to the plain conspiring voice of nature , that had so long in vain recall'd them from idolatry to the worship of the only true god. he therefore declares , that the divine maker of all things , the father of spirits , could not be represented by corporeal and corruptible things , but was to be acknowledg'd and ador'd in a manner becoming his spiritual and infinite perfections . that he made all nations of one blood , tho' distinguish'd in their habitations and times , that they might seek and serve the one universal creator . and though the pagan world for many ages had lived in an unnatural oblivion of god , and he seem'd unconcerned for their violation of his laws , yet it was not from the defect of justice , but the direction of his wisdom , that his patience was so long extended to them . and this he proves by the new and most express declaration of his will : but now he commandeth all men every where to repent ; because he hath appointed a day , in which he will judg the world in righteousness , by the man whom he hath ordained : whereof he hath given assurance to all men , in that he raised him from the dead . in the words , the eternal counsels of god are revealed in two great things . 1. the determining a time wherein he will righteously judg the world : he hath appointed a day . 2. the designation of the person by whom he will perform that eminent part of soveraignty : by jesus christ whom he hath raised from the dead . in order to the handling of the main point , it is requisite to premise briefly some propositions . 1. that god is the universal monarch of the world , and has supreme authority to govern reasonable creatures , antecedent to their election and consent . the psalmist calls to the heathens , know ye that the lord is god : that is , the most glorious being , and absolute sovereign ; for it is he that made us , and not we our selves . he formed all things by his almighty goodness , and is king by creation . 2. the two principal and necessary parts of his soveraignty are , to give laws for the ruling of his subjects , and to pass final judgment upon them for their obedience or disconformity to his precepts . mere natural agents are regulated by a wise establishment , that is the law of their creation . the sun and stars are moved according to the just points of their compass . the angels are under a law in heaven , and obey his commandments . the humane nature of christ , though advanced to the highest capacity of a creature , yet received a law. and his whole work upon earth for our salvation , was an act of obedience to the will of god. if a prince out of affection to his friend will leave his own dominions , and live privately with him in a forreign country , he must be subject to the laws of the place . indeed it is not conceivable that a creature should be without a law ; for this is to make it supreme and independent : supreme , in not being liable to a superior power to confine and order it : independent , as to its being and operations ; for dependance necessarily infers subjection . there is a visible connexion between those titles ; the lord is our judg , the lord is our law-giver , the lord is our king. and sometimes in scripture his soveraignty is intimated in the title of judg : thus in that humble expostulation of abraham for sodom ; shall not the judg of all the world do right ? he addresses his request to god under that title , to soften his power , and incline his clemency to save the wicked for their sakes who were comparatively righteous , that is , innocent of their crying sins . 3. as his right to govern and judg the world is natural , so are his attributes , his wisdom , holiness , justice , and power , that qualify and render him most worthy to exercise this government . these are finite separable qualities in angels or men , but essential perfections to the deity . 't is more rational to conceive that things may be congeal'd by the heat of fire , or turn'd black by whiteness , than that the least act of injustice can be done by the righteous lord. the apostle rejects with extreme detestation , the blasphemous charge of unrighteousness in god's proceedings : is god unrighteous that taketh vengeance ? god forbid : for then how shall god judg the world ? he may as soon renounce his nature , and cease to be god , for as such he is necessarily judg of the world , as violate his own perfections in his judicial proceedings with us . 4. god being invisible in his own nature , hath most wisely ordained the last judgment of the world to be transacted by a visible person : because men are to be only judged , and not the angels , and the whole process of it with them , will be for things done in the body . the person appointed for this great work , is jesus christ the son of god united to the humane nature . the father judgeth no man : not as if he descended from the throne , and devested himself of his supremacy , but not immediately ; but hath committed all judgment to the son. and it follows , as the father hath life in himself , so hath he given to the son to have life in himself : and hath given him authority to execute judgment also , because he is son of man ; that is , as mediator . the quality of this office requires no less person for the discharge of it . 1. upon the account of its superlative dignity . no mere creature is capable of such a glorious commission . to pass a sovereign sentence upon angels and men , is a royalty reserv'd for god himself . we read that no man in heaven , or earth , was able to open the sealed book of his eternal counsels , as unsearchable as deep : only jesus christ who was in the bosom of the father , the seat of his counsels and compassions , and was acquainted with all his glorious secrets , could unfold the order of the divine decrees about the church . and if no creature was worthy to be admitted into god's counsel , much less to be taken into his throne . the eternal son , the express image of his person , is alone fit to be his authorised representative in judgment . our saviour declares , that the father invested the son with this regal power , that all men should honour the son , with the same religious reverence , and supreme adoration , as they honour the father . 2. upon the account of the immense difficulty , no mere creature is able to discharge it . to judg the world , includes two things . 1. to pass a righteous and irrevocable judgment upon men for all things done in this life . 2. the actual execution of the sentence . and for this no less than infinite wisdom , and infinite power are necessary . if a select number of angels of the highest order were deputed , yet they could not manage the judicial trial of one man. for besides the innumerable acts and omissions in one life , the secrets of the heart , from whence the guilt or goodness of moral actions is principally derived , are not open to them . he alone that discerns all things , can require an account of all . 2. the son of man is invested with this high office as the reward of his sufferings . we must distinguish between the essential and oeconomical power of christ. the son of god , considered in his divine nature , has an original power of judgment equal with the father , but considered as mediator , has a power by delegation . in the quality of the son of man , he is inferior in dignity to the father : the apostle declares this in that scale of subordination , of the creatures to believers , and of believers to christ , and of christ to god. all things are yours , and you are christ's , and christ is god's . aud observing the beautiful order that arises from the superiority and dependance between things , he saith , the head of every man is christ , and the head of the woman is the man , and the head of christ is god. now this power by commission was conferr'd upon him as the reward of his sufferings . the apostle expresly declares it , that christ being in the form of god , and without any usurpation truly equal to him in divine perfections and majesty , humbled himself , and came obedient to the death of the cross. wherefore god hath highly exalted him , and given him a name above every name : that at the name of jesus every knee should bow , of things in heaven , and things in earth , and things under the earth ; and that every tongue should confess that jesus christ is lord , to the glory of god the father . his victorious sufferings are the titles of his triumphs , his being so ignominiously deprest and condemn'd by men , is the just reason of his advancement to judg the world. 5. there is a day appointed wherein the son of man will appear in sensible glory , and exercise his judicial power upon angels and men. he is now seated at the right hand of the majesty on high , and the celestial spheres are under his feet : universal nature feels the power of his scepter : he reigns in the hearts of the saints by his word and spirit , and restrains the fury of his enemies in what degrees he pleases : but still his servants are in distress , and his rebellious enemies insolently break his laws ▪ and the curtains of heaven conceal his glory from us : therefore a time is prefix'd , when in the face of the world he will make an eternal difference by rewards and punishments between the righteous and the wicked , and his government shall have its compleat and glorious issue . this is stiled the judgment of the great day . 1. with respect to the appearance of the judg. when the law was given from mount sinai , the mountain was covered with fire , and the voice of god as loud as thunder proclaimed it from the midst of the flames , so that the whole army of the israelites was prostrate on the plain , struck with a sacred horror , and almost dead at the amazing sights and sounds . from hence 't is said , that in his right hand was a fiery law. and if the law-giver appear'd in such terrible majesty at the proclaiming the law , how much more when he shall come to revenge the transgressions of it ? 't is set forth in scripture in the most lofty and magnificent expressions . he shall come in his father's glory , and his own glory , and the glory of the angels . a devouring fire shall go before him , to consume all the works of the universe . he shall descend from the highest heavens , glorious in the attendance of innumerable angels , but more in his own majesty , and sit on a radiant throne high above all . 2. 't is great , with respect to the appearance of those who are to be judg'd : all the apostate angels , and the universal progeny of adam . the bowels of the earth , and the bottom of the sea , and all the elements shall give up the dead . the mighty angels the winged ministers of justice , shall fly to all parts , and attaque the wicked to bring them as miserable prisoners before that high tribunal . and those blessed powerful spirits shall congregate the righteous , to present them at his right hand . 3. 't is great with respect to what shall be then done : he shall perform the most glorious and consummate act of his regal office , after a righteous trial pronounce judgment , upon which the eternal destiny of the world depends . and immediately the saints shall ascend with him to the everlasting mansions of glory , and the wicked shall be swallowed up in the fiery gulph for ever . to define the particular time when this shall be accomplish'd , is beyond the knowledg of the angels of highest dignity . 't is inter arcana imperii , among the secrets of the kingdom of heaven . 't is observable that god has revealed the times precisely wherein some great events should come to pass : after how many years the israelites should be freed from egyptian bondage : after what space of time they should be restored from the captivity of babylon : when the messiah should die for the expiation of sin : but there is no designation by certain characters of the particular day , nor year , nor age , in any prophecy of our saviour's coming to judgment . and of this an account may be given . the special end of those predictions was , that those who lived to see their accomplishment , notwithstanding the seeming impossibilities , might believe the truth and power of god to fulfil the revelation of his purposes for the time to come . but at the last day , all the promises and threatnings will be fulfilled , nothing will remain to be the object of faith , and consequently it was superfluous to declare the certain time , since the exact accomplishment of it according to the prediction , will neither be useful to confirm believers or convert infidels . lastly , the resurrection of jesus christ is the most convincing and commanding evidence of this doctrine , that he shall judg the world. for he was charged with blasphemy deserving of death for this testimony : i say unto you , hereafter shall you see the son of man sitting on the right hand of power , and coming in the clouds of heaven . he dedicated martyrdom in his own sufferings . now god in raising him from the dead , confirmed the truth of his testimony by that visible miracle , and the belief of it converted the world to christianity . i will now proceed to illustrate and prove the main point , which is this : that god will judg the world in righteousness by jesus christ. the mediator , who shall be judg in the union of both natures , considered as the son of god , is essentially holy and righteous , and considered as the son of man , was holy , harmless , undefiled , and separate from sinners . in him all vertues shin'd in their absolute purity : and who is so worthy and qualified to reward holiness and punish wickedness , as the holy one of god ? 't is said of him , thou hast loved righteousness , and hated iniquity , therefore thy god hath anointed thee with oil of gladness above thy fellows : consecrated him to the regal office , and enrich'd his humane nature with endowments suitable to it . 't was prophesied of him , the spirit of the lord shall rest upon him , the spirit of wisdom and understanding , the spirit of counsel and might , the spirit of knowledg , and of the fear of the lord ; and shall make him of quick understanding in the fear of the lord , and he shall not judg after the sight of his eyes , neither reprove after the hearing of his ears . but with righteousness shall he judg the poor , and reprove with equity . humane judgments are often unrighteous from vicious respects and affections that pervert the will , or fair appearances that deceive the understanding : by gifts or guile , innocence is cast , and guilt acquitted : but the judg of the world is inflexible to partiality , and all things are entirely open to his sight . in the act of judgment he is represented sitting on a white throne , the emblem of unspotted holiness . the righteousness of god's judicial proceedings will appear by considering three things . 1. the equity of his law the rule of the great and final judgment . 2. the evidence of the facts and matter , which shall be produc'd as the reason of the judgment . 3. the impartiality of the sentence . 1. the equity of the law which shall be the rule of the last judgment . this will appear by considering the law of nature , and the law of faith , in their precepts and penalties , annext to enforce the observation of them . 1. the law of nature , which is the rule of man's duty , will be the rule of judgment : for without the law there is no transgression ; and consequently a person is unaccountable for his actions . this law is composed of such rules as are most becoming the wise and gracious creator to give , and the reasonable creature to receive and obey : for they entirely agree and concenter in his glory and the good of his subjects . the apostle adorns the law with the most excellent elogy , 't is holy , just , and good. holy as it enjoyns all acts of piety to god : the adoration of his majesty resulting from his inexpressible divine perfections , the imitation of his purity , a reliance on his goodness , a resignation to his most wise providence , and a dutiful obedience to his will. such a sense of our dependance and subjection to god , is the proper character of the reasonable creature , as dignified above inanimate and mere sensitive beings . the law is just , as it directs us how to demean our selves in our various relations . justice is the cement of societies , without which they disband and fall into confusion . and the sum of the law is virtually comprised in one rule , to do to others as we would they should do to us , than which nothing is more equal . 't is good to man that keeps it , commanding nothing but what is influential upon his well-being here and for ever . it does not infringe his true freedom , but allows him unstain'd delights , and enjoyns what is proper to advance and secure his dignity , felicity , and perfection . it forbids every thing that defiles and debases him , and causes a degeneration from his native excellency . if we prescind in our thoughts the sacred authority of the law-giver , all the precepts of the law for their moral goodness , deserve our esteem and choice , and entire observation . the sanctified mind approves them universally . i esteem all thy precepts concerning all things to be right , saith holy david . nay , in the wicked there is an intellectual assent to the goodness of the law , tho' the corrupt will doth not embrace it : there are some inclinations and wishes to obey it , but controll'd by vicious desires . 't is said of the convinced sinner , thou knowest his will , and approvest the things that are more excellent . it may be objected , that the law being pure , and man in a frail state , surrounded with innumerable temptations , to require perfect obedience from him , and condemn him for his failings , seems hard . the law lays a restraint upon all the senses , and forbids all fleshly lusts ; this may be easy to separate souls , but for men to live in the body , as if they were out of it , to be always vigilant against the insinuations or attaques of sin , is impossible . thus the carnal mind is apt with some colour , to traduce the righteousness of god's government . but it will be clearly vindicated , by considering , 1. the law supposes man in a state of integrity , furnish'd with sufficient power to comply with every precept , tho' free to fall from his duty and happiness . to command absolute impossibilities , is tyrannical , and utterly inconsistent with the nature of the blessed god. 2. the first man wilfully transgrest the law , and lost his holiness : and nature being poison'd in the fountain , is corrupt in all the descendants from him . mankind was justly degraded in rebellious adam , and is destitute of spiritual strength to perform all that the law requires . 3. this disability is vicious and culpable , and can be no pretence against the rights of the law-giver . a natural disability from the want of requisite faults is a just excuse . 't is no fault that a man cannot stop the sun as joshua did , nor calm a tempest as our saviour did by his word . but the disability that arises from a depraved disposition , renders a person more guilty . and this is the present case . the will of man is disobedient and perverse , and as soon as it can exercise el●ction , chooses evil : and by custom in sin becomes more hardened and obstinate . and from hence the prophet charges the contumacious jews ; behold their ear is uncircumcised , and they cannot hearken . were they uncapable of hearing the divine commands ? no , but the word of the lord was to them a reproach , they had no delight in it . and our saviour upbraids the pharisees , how can ye believe , which receive honour one of another , and seek not the honour that comes from god only . they were in high reputation for their holiness , which made it impossible for them in an humble penitent manner to submit to our saviour . in short , the primary end of the law was the happiness of man in the performance of his duty , and his first sin , and consequent impotence to fulfil it , was by his own fault . as the obliquity of a line cannot be ascrib'd to the strait rule , but to the error of the hand that draws it . and from hence 't is clear , that if god should with a terrible exactness require of men unsinning obedience upon the pain of damnation , he could not be taxt with unrighteousness . but god has been pleased to mitigate and allay the severity of the law by the gospel ; so that although the least breach of it makes a person an offender and obnoxious to judgment , yet the law of faith propounds such merciful conditions to the guilty , that upon the performance of them , they may plead their pardon seal'd with the blood of their redeemer , and shall be saved and crown'd in the day of judgment . we are commanded so to speak and do , as they that shall be judged by the law of liberty . thus the gospel is stiled , in that it frees the conscience , tho' not from the obedience , yet from the terrors and condemnation of the law ; for there was not the least signification of mercy by it . but in the gospel , the grace of god most illustriously appears . 1. in that when our innocence was lost , there may be a renovation of the sinner by repentance : to which the plenary pardon of sin is assured , wash ye , make ye clean , put away the evil of your doings from before mine eyes : cease to do evil , and learn to do well , saith the lord : and tho' your sins be as scarlet , they shall be white as snow ; tho' they be red like crimson , they shall be white like wooll . god will not pardon those who forgive and flatter themselves in their sins ; but those who confess and forsake them , shall find mercy . 2. sincerity of obedience is accepted where perfection is wanting . when a person with consent of heart and serious endeavours strives to obey the holy will of god , without the exception of any known duty , or the indulgence of any sin , god will spare him , as a father spares his son that serves him . 't is not so much the matter as the allowance that makes sin deadly . where there is guile in the heart , it will be severely imputed . 't is not according to some particular acts of sin , but the tenor of the life , that the state of men will be decided . 3. unfeigned faith in the lord jesus , that is , such a belief of the truth and goodness of his promises , as induces us to receive him as our prince and saviour , as purifies the conscience , the heart , and life , will free us from hell , and entitle us to heaven , according to the covenant of grace . in short , the final resolution of a man's trial and case will be this ; either he has performed the gracious conditions of the gospel , and he shall be saved ; or rejected them , and he shall be damned . if it be objected , that the terms of evangelical justification , tho' in themselves comparatively easy , yet are of impossible performance to men in their natural sinful state . the answer is clear ; 1. that although the natural man be dead in sin , without spiritual strength to resolve and perform his duty , and holy heat of desires to it ; and nothing is alive in him but his corrupt passions , that are like worms generated in a carcase ; yet by the grace that is offered in the gospel , he may be enabled to perform the conditions of it , for in this the gospel excels the law : the law discovers sin , but affords no degrees of supernatural power to subdue it , and directs to no means for the expiation of its guilt . as the fire in the bush discovered the thorns without consuming them . but the sanctifying spirit , the true spring of life and power , is the concomitant of the gospel , as st. peter declares , with the preaching of the gospel the holy ghost was sent down from heaven . and the spirit by illuminating , preventing , and exciting grace , assists men to repent and believe ; and is promised in rich and liberal supplies to all that humbly and ardently pray for it . this our saviour assures to us by a most tender and endearing comparison : if ye that are evil know how to give good things to your children , how much more shall your heavenly father give the holy spirit to those that ask it ? 2. from hence it follows , that 't is from the perverseness of the will , and the love of sin , that men do not obey the gospel . for the holy spirit never withdraws his gracious assistance , till resisted , grieved , and quenched by them . it will be no excuse that divine grace is not conferr'd in the same eminent degree upon some as upon others that are converted : for the impenitent shall not be condemned for want of that singular powerful grace that was the priviledg of the elect , but for receiving in vain that measure of common grace that they had . if he that received one talent had faithfully improved it , he had been rewarded with more , but upon the slothful and ingrateful neglect of his duty , he was justly deprived of it , and cast into a dungeon of horrour , the emblem of hell. the sentence of the law has its full force upon impenitent sinners , with intollerable aggravations for neglecting the salvation of the gospel . concerning the heathens , the scripture declares , 1. that although the law publish'd by moses was not communicated to them , yet there was a silent , though less perfect impression of it in their hearts . the law of nature in the fundamental precepts of religion , and society , and temperance , was better known than obeyed by them . therefore the apostle endites them for atrocious crimes , such as natural conscience consenting with the law of god , severely forbids upon the pain of damnation . thus 't is said of the heathens , who knowing the judgment of god , that they which commit such things are worthy of death ; not only commit the same , but have pleasure in them that do them . and at the last day , as many as have sinned without the law , as delivered to the jews , shall be judged and perish , not according to that law of moses , but the law of nature that obliged them to do good , and restrain themselves from evil ; of which the counterpart was not totally deleted in their hearts . 2. although the revelation of christ in his person , office , and benefits , is not by the preaching of the gospel ( that is necessary for the begetting of faith ) extended to all nations ; yet the grace of the redeemer is so far universal , that upon his account the indulgent providence of god invited the heathens to repentance . his renewed benefits that sweetned their lives , and his powerful patience in forbearing so long to cut them off , when their impurities and impieties were so provoking , was a testimony of his inclination to clemency upon their reformation . and for their abusing his favours , and resisting the methods of his goodness , they will be inexcusable to themselves , and their condemnation righteous to their own consciences . we are next to consider the sanction of the law that enforces obedience , and it will appear that god is not extream , but wisely and justly ordained eternal death to be the punishment of sin. this will appear by considering , 1. the end of the sanction is to preserve the authority of the law in its full vigour , to render it most solemn and awful ; and consequently the punishment must be so heavy , as to overpoise all temptations that might otherwise induce the subjects to transgress its precepts . therefore to adam the first and second death was threatned upon his disobedience ; and fear as a sentinel was planted in his breast , that no guilty thought , no irregular desire , no deceitful suggestion should enter to break the tables of the law deposited therein . now since notwithstanding the threatning , man was so easily seduc'd by the insinuations of the tempter to break the law , and disorder the government of god in the world , 't is evident that such a restraint was not over-rigorous to secure his obedience . i shall not insist on what is sadly visible since the first apostacy , that there is in mankind such a prodigious propensity to sensual things , that without the fear of hell , no arguments are strong enough to prevent the bold violation of the divine law. 2. 't is consented to by common reason , that there ought to be a proportion between the quality of the offence , and the degrees of the punishment . justice takes the scales into its hand before it takes the sword. now sin against god is of such an immense guilt , that an eternal punishment is but equivalent to it . this will appear by considering , 1. the perfections of the law-giver who is infinitely above us . one act of sin is rebellion against god , and includes in it the contempt of his majesty , before whom the highest angels cover their faces with reverence and adoration , as unworthy to behold his glory , and cover their feet as unworthy that he should behold them : the contradiction of his holiness that is his peculiar glory : the denial of his omniscience and omnipresence , as if he were confin'd to the superior world , and busy in regulating the harmonious order of the stars , and did not discern and observe what is done below : the defiance of his eternal power , and provoking him to jealousy , as if we were stronger than he . 2. if we consider the obligations of the reasonable creatures to obey his commands , the guilt of sin rises prodigiously . they were made by his power with this special character of excellency , according to his image : they were happy in his love : they were endowed with intellectual faculties capable to understand and consider their obligations to their bountiful lord. from hence it appears that sin is the most unnatural rebellion against god , and in it there is a concurrence of impiety , ingratitude , perfidiousness , and whatever may inhance a crime to an excess of wickedness . 3. the meanness of the motives that induce men to prefer the pleasing their depraved appetites before obedience to his sacred will , extreamly aggravates the offence . of this we have a convincing instance in the first sin committed upon earth . deceitful curiosity , flattering pride , a secret pleasure of acting according to his own will , join'd with the low attractives of sence , blinded and transported adam to eat the mortal fruit , against the express command of god. and ever since , the vanishing shadows of honour , or gain , or pleasure , are the only perswasives to sin. and what can be more provoking , than for a trifle to transgress the law of god , and equally despise his favour and displeasure ? can any punishment less than eternal expiate such impieties ? the rules of humane justice may discover to us the equity of the divine justice . 't is ordained by the wisest states , that many crimes which may be done in a few minutes , shall be punish'd with death , and the offender be deprived of his natural life for ever : and is it not most just that treason against the great and immortal king , should be revenged with everlasting death ? 4. that which farther clears the divine justice in punishing sin with hell , is this , that god by his infallible promise assures us , that all who sincerely and uniformly obey him , shall be rewarded with heaven for ever : a blessedness most worthy the greatness and love of the eternal god to bestow upon his servants : a blessedness that surpasses our most comprehensive thoughts . now if everlasting glory be despised , what remains but endless misery to be the sinner's portion ? the consequence is remediless . if sin with an eternal hell in its retinue be chosen and embrac'd , is it not equal that the rational creature should inherit his own choice ? how just is it that those who are the slaves of the devil , and maintain his party here , should have their recompence with him for ever ? that those who now say to the almighty , depart from us , we desire not the knowledg of thy ways , should hear the dreadful depart from me into everlasting fire ? as there will be no vain-boasting in heaven , where the reward is the gift of pure bounty ; so there will be no righteous complaint against god in hell , where the punishment is inflicted by powerful justice . he that voluntarily sins , by consequence chuses the punishment due to it . 5. the estimation of an offence is taken from the disposition of him that does it . when 't is done with pleasure and obstinacy , there is no place for favour . now final impenitence alone makes sin actually and eternally damning to the sinner . those that , notwithstanding all gracious means , live continually in rebellion against god , those that impenitently die in their sins , those that desire to live here for ever , that they might enjoy their sweet sins ; those that are so hardned and naturaliz'd in their vices , that if they were revived and brought again into this world of temptations , would certainly return to the pleasures of sin ; is it not righteous that their incorrigible obstinacy should be punish'd for ever ? is it not just that those who would continue under the dominion of sin , should forfeit all their claim to the divine mercy ? for if we consider them as unrepentant and irreclaimable from their wickedness , there are in them the just provocations and true causes of god's final rejection and hatred : and if we consider god as revealed in his word and works , his essential properties , wisdom , purity , justice , necessarily work upon such objects in such a manner . how zealous an indignation did the son of god express against the obdurate pharisees ? you serpents , you generation of vipers , how should you escape the damnation of hell ? they in despite of all his miracles , the equal expressions of his goodness and power , resisted his authority , blasphemed his person , and slighted his salvation . now tho' other sins are of an inferior nature , and weaker evidence , yet obstinacy added to them , makes a person unworthy and uncapable of mercy . from hence the misery of the damned is without redemption , without hope , without allay for ever . 2. i shall now proceed to consider the evidence of the facts that is produc'd as the reason of that judgment . the temper of divine justice is very observable in the particular judgments recorded in scripture . in the first process of justice on earth , we read , that god made the enquiry of adam , hast thou eaten of the tree whereof i commanded thee that thou shouldst not eat ? and by palpable evidence convinc'd him before he condemn'd him . thus before the fiery vengeance upon the wicked cities , the memory of which will never be extinguish'd ; the lord said to abraham , because the cry of sodom and gomorrah is great , and because their sin is grievous , i will go down now , and see whether they have done according to the cry of it , that is come up unto me : viz. whether they were so numerously and excessively wicked : if not , i will know . god is pleased to incarnate himself in man's expression , to declare more sensibly to us , that he never punishes with precipitation , but after an equal trial of the cause . thus we read of that prophane king of babylon , belshazzer , that he was weighed in the ballance , and found wanting , before he was sentenc'd to be deprived of his kingdom and life . and the destruction of the antichristian state is attended with solemn halelujahs for the righteousness of that judgment . and in the last day the righteousness of god's proceedings shall be universally manifest and magnified . 't is therefore called the day of the revelation of the righteous judgment of god. now in order to this , the scripture informs us , that all the works of men shall be brought in to judgment , even every secret thing , whether good or evil . and the apostle saith , that we must all appear before the judgment-seat of christ , that every one may receive the things done in his body , according to that he hath done , whether it be good or bad . all sins , whether secret or openly visible , shall be accounted for . those sins that have been acted in the most secret retirement , so that no eye of man could take cognizance of them ; nay , the sins of the thoughts and affections , of which satan could not accuse men , when the inward fire of lust or malice is not discovered by the least smoke or sparkles , by no expressions , all those shall be brought to judgment : god will judg the secrets of men by jesus christ. the sins of omission of our duty that are so numerous , from carelesness and diversions , from slothfulness and delays , and that now so little affect us ; for we are more sensible of what we do , than of what we have not done ; the guilt of all these shall then be heavily charged on the conscience of the sinner . the neglect of improving all the means , advantages , and opportunities of doing or receiving good , will be a great part of that judgment . the lord called his servants to an account for the talent committed to their trust , and required profit in proportion to their number and worth . all sins of commission in youth and age , whether gross sensuality , as lasciviousness , lusts , excess of wine , revellings , banquetings , and abominable idolatries , and all excess of riot , shall be accounted for to him who is ready to judg the quick and the dead : or acts of unrighteous-to others . he that doth wrong , shall receive according to the wrong he has done . and sins of a lesser guilt , for which the most are not touch'd with grief or shame , shall then be produc'd in judgment . all the sins of our words , so easily committed , and not so easily observed , shall then be called to a heavy remembrance . the judg himself tells us ; i say unto you , that every idle word that men shall speak , they shall give account thereof in the day of judgment . and if vain words , the signs and immediate effects of a vain mind , shall sadly encrease our accounts , how much more all the contentious , fierce and revengeful words , the detracting , false , contumelious and injurious words , the impure , filthy , and contagious words , the prophane , blasphemous , and impious words that flow from the evil treasure of the heart ? o their dreadful number , and oppressing weight ! and all the aggravations and circumstances of mens sins , that raise their guilt to such fearful heights , shall be enumerated in order to judgment . for thus 't was foretold ; behold , the lord cometh with ten thousand of his saints , to execute judgment upon all , and to convince all that are ungodly among them , of all their ungodly deeds which they have ungodly committed ; and all their hard speeches which ungodly sinners have spoken against him . and all the good works of the saints shall then be remembred , even to the least work of piety , the giving of two mites to the treasury of the temple ; and the least work of charity , the giving a cup of cold water to a disciple , upon the account of his relation unto christ. all their secret graces and duties shall then be rewarded . the manner of this judicial evidence is set forth to us in scripture , by the opening the books ; congruously to proceedings in humane judgment , wherein the information and charge is produc'd from writings for the conviction of the accused . thus it was represented to st. john in a vision ; i saw the dead , small and great , stand before god ; and the books were opened , and the dead were judged out of the things that were written in the books , according to their works . 1. the books of the law and gospel shall then be open'd in all the injunctions and prohibitions , and our lives compar'd with them . our saviour told the jews , do not think that i will accuse you to my father , there is one that accuseth you , even moses , in whom you trust : not the person , but the law of moses . and he denounced against those that reject the gospel ; the word that i have spoken , the same shall judg them in the last day . the law is the exact transcript of god's sacred will , the natural and immutable rule of righteousness ; 't is pure , forbids all sin , and enjoyns universal holiness ; 't is spiritual , requires not only a conformity in words and actions , but inward sanctity in mind and heart : for the soul is the principal part of man , entirely open to god's eye , the maker and judg of it . and the most enlightned saints have but an imperfect knowledg of it here . this made holy david , after his meditation upon its purity and perfection , to cry out in an agony , who can understand his errors ! cleanse thou me from secret sins . this when opend in its spiritual and comprehensive nature , by a wise and zealous preacher , darts a light into the conscience , and discovers many secret sins , that like so many serpents were still and quiet in the dark ; but upon the suddain breaking in of the light , fly upon the sinner , and torment him with their mortal stings . but when the law-giver himself shall expound the law in its full extent and perfection , with respect to all the duties it commands , and sins it forbids , how guilty will men appear ? how unable to answer one article of a thousand charg'd upon them ? 2. the omniscience of god will give most convincing evidence of all our works . all things are naked and open to his eyes , with whom we have to do in judgment . the psalmist declares the infinite perspicacity of his sight : the darkness hides not from thee , but the night shines as the day . as his light and transcendent brightness is invisible to us , so our thickest darkness is visible to him . we cannot see things in the night , because it hinders the reception of the rays , that insinuate into the eye and causes sight : but the eyes of our judg are like a flame of fire , dispelling all darkness . from his throne in heaven , his piercing eye sees through all the concealments of mens sins . thou hast set our iniquities before thee , and our secret sins in the light of thy countenance . he discovered the sacrilege of achan , the lie of gehazi , the deceit of ananias . saul's disobedience in sparing the amalekites devoted to destruction , had the colourable pretence of piety , and , as a sacrifice , was laid on the altar . and david's murder of uriah was imputed to the chance of war as a sufficient excuse . but tho' they might have deceived others , they could not deceive god. he is intimately present with the souls of men , that are unsearchable to the most discerning angels of light , and knows all their most secret designs and desires . the pharisees in whom pride was the first property , and hypocrisy a second nature , could not , with all their saintly shews , impose upon our saviour : for he knew what was in man. he discover'd their alms to be not the effect of charity but ostentation , and their specious acts of devotion to be a train to surprise some rich prey . and this divine knowledg of men and their actions is in order to judgment . thus the wise king declares , doth not he that ponders the heart consider it ? and he that keepeth thy soul , doth not he know it ? and shall not he render to every man according to his works ? and god himself testifies , i the lord search the heart , even to give to every man according to his works . for this reason he is said to keep a register of mens sins . thus he speaks of the impure idolatries of the jews ; behold , it is written before me , to signify his exact and actual knowledg , i will not keep silence , but will recompense , even recompense into their bosoms . and at the day of judgment he will declare his knowledg of their sins before all , and the most secret shall be made evident , as if written in their foreheads in the most plain and legible characters . and all the goodness of the saints shall then be revealed by the judg. * their greatest excelcellencies are invisible to the eyes of men : the sanctity of their aims and affections , which gives life and value to all the acts of obedience , their secret duties , wherein the sincerity and ardency of their souls is most exprest , are only known to god. and such is the excellent humility of the saints , that the more they are enrich'd , and abound with the gracious influences of the spirit , the less they discover to the world : as the celestial bodies , when in nearest conjunction with the sun , and most fill'd with his light , are least in appearance to the inhabitants of the earth . but there is a book of remembrance before him , for them that feared the lord , and thought upon his name . and they shall be mine , saith the lord of hosts , in the day when i make up my jewels : and i will spare them as a man spares his son that serves him . 3. the conscience of every man shall then be open'd , and give an accusing or excusing testimony of all things : for these acts of conscience in the present life , have a final respect to god's tribunal . and tho the accounts are so vast , there shall be an exact agreement between the books of god's omniscience and of conscience in the day of judgment . now indeed the conscience of man , tho never so inquisitive and diligent in examining and revising his ways , is unable to take a just account of his sins . as one that would tell the first appearing stars in the evening , before he can reckon them others appear and confound his memory with their number : so when conscience is seriously intent in reflecting upon it self , before it can reckon up the sins committed against one command , innumerable others appear . this made the psalmist , upon the survey of his actions , break forth in amazement and perplexity ; mine iniquities are more than the hairs upon my head , therefore my heart fails me . but it will be one of the miracles of that day , to enlarge the view of conscience to all their sins . and o the formidable spectacle , when conscience enlightned by a beam from heaven , shall present to a sinner in one view the sins of his whole life ! now conscience is a notary in every man's bosom ; and tho 't is not always vocal , yet writes down their actions . the sin of judah is written with a pen of iron , and with a point of a diamond 't is graven upon the tables of the heart . but then it shall be compell'd to give a full charge against the guilty . of this we have an infallible presage in this world , when conscience turns the point against the brest of a sinner , and enforces the tongue , by a secret instigation to accuse the person . and this information of conscience at the last will make the sinner speechless : for the book of accounts with divine justice , was always in his own keeping ; and what-ever is recorded there , was written with his own hand . and how will those hardned sinners that now kick against the pricks of conscience , be able to repel its strong and quick accusations before that terrible tribunal ? 4. other numerous witnesses will appear to finish the process of that day . not as if god , that knows all things , wants information , but for the publick conviction of the wicked . satan will then bring a bloody charge against them . such is his malignity , that he is a complainer of god to man , and by calumniating the blessed creator , seduc'd our first parents ; and he is the accuser of men to god. he is stiled the accuser of the brethren before god day and night . sometimes falsly , as when he taxed job , that his piety was mercenary ; and often truly to provoke the divine displeasure . but tho his charge be just against them as sinners , yet as penitent sinners they are absolved by the judg upon the throne of grace . this we have represented to the prophet zechary , joshua the high priest , a type of the church , standing before the angel of the lord , and satan standing at his right hand to accuse him ; for that was the place of accusers . but christ the blessed reconciler interposed . and the lord said to satan , the lord rebuke thee , o satan , even the lord that hath chosen jerusalem rebuke thee . but he will principally act the part of an accuser at the last judgment . this is intimated in that fearful imprecation , let satan stand at his right hand ; when he is judged , let him be condemned . he is now an active watchful spirit , whose diligence is equal to his malice , and by glittering snares , or violent temptations , draws men to sin . but then he will be their most bitter accuser , not from zeal of justice , but pure malignity . then he will aggravate their crimes by the most killing circumstances ; tho in accusing them he endites himself , their sins being usually done by his sollicitations . and the wicked themselves will accuse one another . in this world fellow-sinners usually conceal one anothers wickedness , restrain'd by their own obnoxiousness . but then all that have been jointly engaged in the commission of sin , will impeach each other . the voluptuous sinners that have excited one another to lust or luxury ; come let us take our fill of love till the morning : come , i will fetch wine , and we will fill our selves with strong drink , for to morrow shall be as to day , and much more abundant : all the charming companions and associates will with fierceness charge one another . and the malicious cruel sinners that say , come let us lay wait for blood , let us swallow them up quick as the grave , will then like enraged furies fly upon one another . in all sins of combination , the inferior instruments will accuse their directors for their pernicious counsel , and the directors will accuse the instruments for their wicked compliance . and all the holy servants of god , who by their instructions , counsels , admonitions , examples have endeavoured to make the world better ; especially those who by their place and relation were more concerned , and more zealously & compassionately urged and perswaded those under their care to reform their lives , and save their souls , will give a heavy testimony against them . indeed the very presence of the saints will upbraid the wicked , for their resisting all the warming , melting intreaties , all the grave and serious reproofs , all the tender earnest expostulations , that were ineffectual by the hardness of their hearts . briefly , the scripture attributes to the signs and circumstances of mens sins , a vocal evidence against them . thus the prophet speaking of the house built by rapine and extortion , the stones of the wall cry , and the beams answer them ; and with concurrent testimony accuse the unrighteous builder . and st. james declares , that the wages of the hireling , kept back by fraud , cry against the oppressor . and the rust of gold and silver treasured up , is a witness against the covetous . and this by the recognition of conscience will be a memorial against them hereafter . to what the scripture speaks of this kinde of evidence of mens sins , i shall add a useful representation fram'd by a heathen , to signify that wickedness , how secretly soever committed , shall be brought to light in judgment . he tells us , that the soul of a very guilty wretch , was after death arraigned before one of the severe judges below . and at his tryal , because his atrocious crimes were done in secret , he stood upon his defence , denying all . the judg commanded his lamp to be produc'd , that was an eye witness of his wickedness . the lamp appear'd , and being demanded what it knew of him , answered with a sigh , would i had been conscious of nothing , for even now the remembrance of his villanies makes me tremble . i wish my light had been extinguish'd , that the oil that maintained , had quench'd it . but i burnt with disdain , and cast about some sparks to fire his impure bed , and was grieved that my little flame was so weak as not to consume it . i said within my self , if the sun saw these villanies , it would be eclips'd , and leave the world in darkness . but i now perceive why i was constrain'd to give light to him , that being a secret spy of his uncleanness , his thefts and cruelties , i might reveal them . but we that are enlightned by faith , and know that god is omnipresent , and that what-ever sin is done , tho' in the deepest and darkest recess , is manifest to him , ‖ have no need of lucian's lamp to make our judg to be feared by us . 3. the impartiality of the sentence will make the justice of god conspicuous before the whole world. this consists in two things . 1. there will be no distinction of persons . 2. there will be a distinction of causes in that judgment ; and according to their nature , the sentence will pass upon all . 1. there will be no distinction of persons . in humane courts , the judges sometimes extend and amplify , sometimes contract or smother the evidence , and are more rigorous or favourable in their sentence , as they are byast towards the persons before them . but the righteous judg of the world is uncapable of being inclin'd to favour or severity upon such base motives . this is frequently declared in scripture , to possess us with his fear . if ye call upon the father , who without respect of persons judges according to every man's work , pass the time of your sojourning here in fear . no spiritual priviledges upon which men are so apt to presume , viz. that they are members of the reformed church ; that they are enrich'd with excellent gifts ; that they enjoy the ordinances in their purest administration , will availe them without real holiness in their hearts and lives . the being united to societies of the most glorious profession , of strictest purity , and sublime devotion , does no more prove one to be a real saint , than the being of an eminent company of merchants proves one to be a rich citizen . those that bow the knee and not the heart in faithful reverence , that give the empty title of lord to christ , without the tribute of obedience , will be rejected by him . many shall say at the day of judgment , lord , lord , we have prophesied in thy name , and done many wonderous works . then will the judg say , i know you not : depart from me ye workers of iniquity . no degrees of civil greatness will be of any moment and advantage in that day . st. john testifies , i saw the dead , small and great , stand before god , in an equal line , to receive their trial. kings shall then be devested of their imperial titles , of their crowns and scepters , and their robes of state , and only be accompanied with their works . of this we have an undoubted proof , in that they are no more exempted from the common law of dying than the meanest slave . death , that rugged officer arrests them without ceremony , and summons them to appear before that tribunal . the royal purple could not protect herod from being devoured by worms . the apostle speaks indefinitely in the forecited place ; he that does wrong , shall receive for the wrong he has done ; and there is no respect of persons . no circumstantial accidents can derive true worth , or truly debase persons , but inherent qualities , and the actions that flow from them : and accordingly , the high and holy god will accept or disapprove them . what st. paul observes of the saving grace of the gospel being indifferently offer'd to all , is applicable in this case . he tells us , there is neither greek nor jew , barbarian nor scythian , bond nor free , that are prefer'd or excluded upon a carnal account , but that all may equally partake of spiritual blessings . thus the difference of nations will be no priviledg or prejudice to any in the day of judgment . the most rude and contemptible shall have as fair and equal a trial , as the most polite and civiliz'd . the ignorant barbarians , as the learned grecians , that so much boasted of their vain excellencies above them . the negroes in africa , as the people of europe : for they have the same relation to god their maker , and as truly bear the impression of god stamped upon the humane nature in the creation , and therefore common to the whole species of mankind : an image may be fashion'd in ebony , as well as in ivory . briefly , all men are equally subject to his laws , and shall be equally accountable for their actions . the rich and the poor shall then meet together , without d●stinction , before god the marker and judg of them all . 2. there shall be a distinction of causes , and every man be judged according to his works , the tenor of good works , and the desert of bad . the apostle assures us , that whatsoever a man sows , that shall he reap : he that soweth to the flesh , shall of the flesh reap corruption : but he that soweth to the spirit , shall of the spirit reap life everlasting . the harvest shall be according to the seed , both in kind and measure . 1. those who by patient continuance in well-doing , seek for glory , and honour , and imortality , shall obtain eternal life . indeed , eternal life is the gift of infinite bounty , nay of pure mercy , and mercy excludes merit . 't is said of the blessed martyrs , who contended for the truth and purity of the gospel to the death , that their robes were wash'd white in the blood of the lamb , not in their own blood ? their right to heaven was from the application of his merits to them . but the reward is dispens'd from god according to the evangelical law ; not only as a magnificent prince , but as a righteous judge . all those whom the gospel ordains to eternal life , shall infallibly obtain it , and none that the gospel excludes . those who were sensible of their sins , and cordially forsaking them , did humbly and entirely depend upon the grace of god , through the blessed reconciler and saviour , shall be justified and glorified . then the judg will discern between unfeigned faith and vain presumption , and will justify the faith of the saints by the genuine fruits of it , the godliness , righteousness , and sobriety of their lives , and a victorious perseverance in their duty , notwithstanding all the pleasing temptations or tortures to withdraw them from it . thus the apostle expresses his humble confidence ; i have fought the good fight , i have finish'd my course , henceforth there is laid up for me the crown of righteousness , which god the righteous judg will give me at that day : and not only to me , but to all that love his appearance . we read in the description of the last judgment , that the book of life was opened : the names of all that were written in heaven , shall then be declared , that it may appear they are saved by grace . for it was his most free pleasure to select some from the common mass of perdition , who were naturally as guilty and corrupted as others , and to predestinate them to eternal glory , and effectual persevering grace to prepare them for it . the saints are created in christ jesus unto good works which god hath before ordained , that they should walk in them . and the new creation is as undeserved and entire an effect of god's love as the first was . but 't is said , that every man was judged according to his works . for eternal election does not entitle a person immediately to heaven , but according to the order establish'd in the gospel . thus the king at the last day speaks to the elect ; come , ye blessed of my father , inherit the kingdom , prepared for you before the foundation of the world : for i was hungry , and ye fed me ; naked , and ye clothed me . and according as the saints have excell'd in fidelity and zeal in god's service , they shall be rewarded with a more excellent glory . the stars of paradise are of a different brightness and greatness , as the stars of the firmament . indeed all are perfectly happy , without * jealousie , that any is equal or superior to them in that kingdom . but god will crown his own graces as the saints have improved them . our saviour valued the widows two mites , as transcending all the magnificent gifts of others ; because of the degrees of love in the giver . there was a richer mine of affection in her heart , gold of a more noble vein , more pure and precious than all their riches . this was of greater price in god's account , who weighs the spirits in his ballance . god will accept and reward according to what a man has , and not according to what he has not . he that improves but two talents with his best skill and diligence , shall have a greater reward than another that had ten talents , and was remiss and less careful to employ them for his masters profit . the rule will be exactly observed , he that sows bountifully , shall reap bountifully ; and he that sows sparingly , shall reap sparingly . and if god will be thus impartial in rewarding the saints , much more in punishing the wicked . for the renumeration of our duty is the effect of his most free favour ; but the recompences of sin are due , and decreed by justice , in number , weight , and measure . the severity of the sence will be in proportion , as mens sins have been more numerous and heinous . altho ' all the damned shall be equally miserable in dispair , all broken on an endless wheel , yet the degrees of their torment are different . sins of ignorance are extenuated in comparison of rebellious sins against knowledge . the first are like a servant's dashing against his master in the dark ; the other like the insolent striking of him in the light : and as they incur greater guilt , will expose to greater punishment . accordingly our saviour predicts , that the servant which knew his lord's will , and prepared not himself , neither did according to his will , shall be beaten with many stripes . but he that knew not , and did commit things worthy of stripes , shall be beaten with few stripes . unactive knowledge is worse than ig●orance . for this reason the case of heathens wil be more tolerable than of the jews : for tho' some natural principles were strong and quick in their minds , that made them sensible of their duty and danger , yet they were not so clear and perfect as the law delivered by moses . those sins that were infirmities in a pagan , were presumptuous in a jew . and the case of the jews will be more tolerable than of disobedient christians , who enjoy the gospel less charged with ceremonies , and more abundant in grace than the mosaical dispensation . those that have set before them the life of christ , the model of all perfection , that are excited by such lowd calls to flee from the wrath to come , and yet are deaf and regardless to the commands , nay to the melting invitations and precious promises of the gospel , shall have a more intolerable judgment than the most guilty sinners , even the sodomites and sidonians that were strangers to it . the precious blood of the son of god despised , induces a crimson guilt . and as sins are committed with pride and pleasure , with eager appetite and obstinacy , the revenge of justice will be more heavy upon persons . more particularly , sins of consequence , whereby others are drawn to sin , will heighten the guilt , and the retribution of justice will be to every man according to his ways , and according to the fruit of his doings . this will principally concern superiours in eminency of place , whose dignity has always a concomitant proportion of duty . their vicious actions are examples , and their examples more powerful rules than their laws , and give countenance to others to sin licentiously . they sin with an high hand , and involve the ruine of innumerable persons that depend upon them . as the dragon in the revelation , whose fall from heaven drew a train of lesser stars with him . and all inferiour magistrates , who by personal commission , or partial connivance , encourage and harden others in sin , and by their power discountenance serious religion , and obstruct the progress of it , heap up damnation to themselves . and the ministers of the word , who are obliged to watch for the souls of men ; and should , like the heavens , by their light , influence , and motion , their doctrine and lives , guide and quicken others in the ways of holiness , if by their neglect and wickedness others are lost for ever , their account will be most heavy and undoing . of this number are those , who by their unholy conversation weaken the authority and efficacy of the word , and more successfully perswade men to do evil , than by their preaching to do well : for we are apt to take deeper impression through the eye than through the ear , and to follow the physician 's practice rather than his counsel . these perish not alone in their iniquity . and such who are unfaithful dispensers of the treasures of their lord , and by loose doctrines corrupt the minds of men , to fancy a mercy in god derogatory to his holiness , that altho they live indulgently in sin , they may obtain an easy pardon and happiness at last . and such who employ their high commission for low and base ends : those who instead of preaching jesus christ , and him crucified , the pure and saving truths , derived from the fountain of the gospel , entertain their hearers with flashy conceits , and studied vanities , to give a relish to curiosity , and to have the applause of fools , and obscure the native majesty of the word , enervate its force , and render it powerless to conscience . and those who spend their zeal in things of no moment to salvation , and let fly bitter invectives against those that dissent from them in unconcerning matters , by which they harden atheistical scorners in vilifying the office of the ministry as a carnal invention , set up and used for secular ends ; and induce ot●●●s to place religion in formalities and slight colours of it , as if conformity to needless rites would exclude the defects of substantial holiness . 't is observ'd in the chaldee-paraphrase , when god was inquiring of cain concerning abel , that he charges him , the voice of thy brother's bloods cries unto me . as if cain were a murderer not of a single man only , but of a numerous race that might have descended from his brother . thus a wicked minister will be charg'd not only for murdering himself , but as many precious souls as might have been converted and saved , if he had faithfully performed his duty . and parents that should instil the principles of godliness into their children in their early age , and season their minds with the knowledge of the divine laws , to regulate their lives , and make them sensible of their obligations to obey them , that should recommend religion to their affections by an holy and heavenly conversation , if by the neglect of their duty their children are exposed as a prey to the tempter , and ruin'd for ever , it will enhance their last reckoning , and encrease the score of their guilts beyond expression . and masters of families , and all others that have authority and advantage to preserve or reform from evil those that are committed to their care , and to instruct and command them to do what is pleasing to god and profitable to their souls , will be sadly accountable for those that perish by their neglect . in short , we see by common experience , that company and mutual consent is a usual motive to sin ; and many persons that alone would with abhorrence reject some temptations , yet are sociably sinful . now all those who by excitation or example , lead others to destruction , as they are first in sin , will be chief in the punishment . we reade in the parable of the rich voluptuary , that being in hell , he desired a messenger might be dispatch'd from the dead to warn his brethren , left they should come to that place of torment . is there such charity in hell to the souls of others ? ‖ no , that furnace always burns with its proper flames , there is not a spark of that divine fire there . but remembring how guilty he had been of their sins , feared that his torments would be encreased by their coming thither . society in endless sorrows does not divide but reflect them . now if damnation for sin be such a misery as is exprest in the scripture by the most violent figures and words of the heaviest signification ; if all the possible tortures suffered here are but a lenitive to the preparations of wrath in hell , how miserable shall those be , who , as if a single damnation were a light matter , do not only commit sin in their own persons , but are in combination with satan to corrupt and destroy others , and multiply the sentences of damnation against themselves ? these treasure up wrath against the day of wrath. briefly , the whole process of that day , the arraignment and sentence are so ordered , as to clear the judge , and confound the guilty . god will be justified in his sentence , and overcome when he judgeth . i shall now come to apply this great doctrine . 1. let us from what has been discours'd of judgment to come , be excited to confirm our faith in this great and useful doctrine ; and by serious and frequent thoughts to apply it to our selves . some within the church have only a superficial belief of this , as a point of the religion wherein they were educated , but carnal affections , fear , hope , love , and desire , controul their assent , as to its operation upon them . they believe in the general that god is the judge and rewarder of our actions , and in the absence of temptation resolve to obey him : but when a strong tryal comes from some temporal good or evil that is present , their faith is negligent , and unactive to keep them from sin. now to make our faith powerful , we must , first , confirm it by convincing arguments , that it may be an undoubted assurance , a certain light , directive and perswasive in the course of our lives . some doctrines of religion , that are of an incomprehensible nature , and should be received with silent adoration for the authority of the revealer , are obstinately contradicted by some , upon a vain pretence that nothing is to be believed that will not endure the rigorous inquisition of reason , and be comprehended by our narrow minds : but reason , tho darkned , sees the necessity of a future judgment . nature and scripture testify there is a god , and that he has a right , and power , and will to distribute the rewards of vertue , and the penalties of vice to his subjects . to deny this , is directly against the implanted notion of the deity in the heart . there is a real difference between moral good and evil , not depending upon opinion , but arising from the immutable nature of things , and the eternal law of god. otherwise , considered in it self , it were no more faulty to murder a parent , than to kill a fly ; nor to rob a travellor , than to chase a deer . but the conscience of the most profligate wretch would startle at such an assertion . the disposition and admirable order of the world in its various parts , and the vicissitude of seasons , declare to the obsering mind , that a most wise , good , and powerful god governs and preserves all things by his vigorous influence . and can it be that the divine providence , so visibly wise and good in regulating the course of nature , should be defective towards man , the most noble part of the world ? and can it be extended to humane affairs , if there be no other than the present state , wherein the righteous are afflicted , and the wicked prosper ? where sins of the deepest stain and the lowdest cry are unpunish'd ; and the sublime and truly heroick vertues are unrewarded ? nay , where vice receives the natural reward of vertue , honour and felicity , and vertue the just wages of vice , disgrace and sufferings . 't is necessary therefore that there be a future state , and a righteous distribution of rewards , according to the good and evil of men's actions here . the heathens disguised this terrible truth under the fictions of the infernal judges , minos , and rhadamanthus , and eacus . and the furies and vultures , and fiery lake , which they thought tormented the wicked in the next world , discover what apprehensions they had of the desert of sin , and the punishment that certainly attended it . the guilty would fain be freed from the terrours of it , and strangle conscience , that is bound over to give testimony in the day of judgment , that they may sin without scruples . but tho fear be a troublesom and involuntary passion , they cannot totally extinguish the internal sense and presages of future judgment ; but as the motions of courage came upon sampson at times ; so conscience awakened by sharp afflictions , by sudden dangers , and the approaches of death , makes a sad deduction of past sins , and sorecasts cruel things . it cites the offender before the enlightened tribunal of heaven , scourges with remorse , and makes him feel even here the strokes of hell. tho' the sin be secret , and the guilty person powerful , not within the cognizance or reach of humane justice , yet conscience has a rack within , and causes pain and anxiety , by fearful expectations of judgment to come . and divine revelation is most express in declaring this great truth . the light of faith is more clear and certain from the infallible word of god , than the light of reason . before the flood , enoch in the early age of the world foretold it ; behold , the lord cometh with ten thousand of his saints , to execute judgment upon all . solomon under the law repeats this doctrine , that every secret thing shall be brought into judgment , whether good or evil . and god himself speaks in the sublimest stile of majesty , and swears by himself , for our firmer belief , as i live , saith the lord , every knee shall bow to me , and every tongue confess to god , the glory of his justice . from whence the apostle infers , so then every one of us shall give an account to god for himself . in the gospel we have distinctly described the person of the judge , the glorious attendants of his coming , and the manner of his proceedings in that day . now the many predictions in scripture so visibly accomplish'd in the person of jesus christ , and by him , give infallible assurance , that all his promises and threatnings are equally certain , and shall be fulfilled . as sure as our saviour is come in his humble state , and has accomplish'd the prophecies of his sufferings , he will come in his glory to judg the world. 2. that the belief of eternal judgment may be powerful in our hearts and lives , it must be actuated by frequent and serious thoughts . faith gives life and efficacy to our notions of eternal things , and consideration makes our faith effectual . as the natural life is preserved by the activity of the vital principles , the circulation of the blood , the drawing of the breath , the motion of the pulse ; so the spiritual life is maintained by the exercise of grace . the carnal affections dare not appear before reason and conscience , when awakened by the serious believing consideration of eternal judgment . the evangelists relate , that when our saviour was asleep in the ship , a sudden tempest arose that was likely to over-set it in the sea : but awakened by the cry of his disciples , lord , save us , we perish ; he presently rebuked the wind , and a calm ensued . thus whilst the habit of faith is asleep in the soul , there will be great danger from the concurrent violence of temptations and corruptions ; but when 't is awakened by lively and powerful thoughts , it does miracles in subduing the strongest lusts. 't is monstrous and beyond all belief , did not sensible experience make it evident , that notwithstanding the minds of men are convinc'd of the certainty of the divine judgment , and the recompenses that immediatly follow , yet their wills remain unconverted , and their affections cold and unactive in their preparations for it : that such numbers who have so much christianity as to believe that an irrevocable doom will pass upon the wicked , and so little christianity , that they cannot justly hope to escape from it , yet are so careless of their duty , nay joyful in their sinful courses , as if judgment were a dreadless thing . what is the cause of this prodigious security ? 't is the neglect of considering , that we must all appear before the judgment-seat of christ , to receive according to the things done in the body , whether good or evil . their senses and faculties are so imployed abroad in the world , they have neither leisure nor desire to think seriously of it . their hearts are so ravisht with dreams of sensuality , and engaged in terrene affairs , that they are very averse from exercising their minds upon such displeasing objects . i have read of an excellent preacher , that in a sermon described the last judgment in all its terrors , with such ardent expressions , and those animated with such an affecting voice , such an inflamed countenance and action , that his hearers broke forth into passionate crys , as if the judg himself had been present to pass the final sentence upon them . in the heighth of their commotion the preacher bid them stop their tears and passions , for he had one thing more to add , the most afflicting and astonishing consideration of all the rest , that within less than a quarter of an hour , the memory and regard of that which so transported them would vanish , and their affections return to carnal objects in their usual manner . the neglect of consideration makes even the doctrin of judgment to come to be without efficacy . 't is necessary therefore that the belief of this be so firmly seated in the heart as its throne , that it may comānd the thoughts to be very attentive to it , and may have regal power over our wills and affections , that our lives may be ordered according to its rules . 2. the consideration of eternal judgment will vindicate the proceedings of divine providence , and the honour of god's governing this world , from the imputations of unrighteousness . god is provoked every day , yet spares the wicked , and heaps an abundance of favours on them . his patience and goodness they prophanely abuse , and become more obdurate and inflexible . they are apt to blaspheme the excellency of his nature in their hearts , thinking that he is ignorant or careless , impotent or unjust . they implicitly deny his providence and judgment , that he does not observe their sins , and will not require an account for them . or else they interpret his permission to be an approbation of their sins . these things hast thou done , and i kept silence , thou thoughtest i was such an one as thy self . thus the heathens transplanted the vices of earth to heaven , and represented their gods to be sensual , jealous , furious as men , and accordingly expected an easy absolution for their sins . or else the distance of judgment to come so hardens them , that they hear god's thunder with less fear , than boys do their squibs and crackers . because sentence against an evil work is not speedily executed , therefore the hearts of the sons of men are fully set in them to do evil . but how desperate is the madness of sinners ? god now seems to wink at their sins , but hath appointed a day of accounts . he suffers them to live in prosperity , but they are reserved to the day of judgment to be punish'd , and possibly sooner : for sometimes they are cut off by visible vengeance , to convince the world that the supream judg does not bear the sword in vain . but tho 't is delayed for a time , yet he declares , that their sins are laid up in store with him , and sealed up among his treasures . to him belongs vengeance and recompence . he is a mild judge now , and his clemency suspends their punishment ; but ‖ justice will not forget it . he threatens the secure sinner , i will reprove thee , and set thy sins in order before thine eyes . how will the scornful obstinate sinner change complexion & tremble , when an army of sins more terrible than so many furies , shall be ranged in battel , and with fiery darts wound his naked soul ? how will the stubborn atheist , that pleases himself with vain imaginations of the eternity of the world , and the mortality of the soul , be confounded when he feels the truth of scripture-threatnings , to his eternal sorrow ? then all their ralleries will be turn'd into lamentations . 't is not for * want of power that god spares the wicked , but because they are alwayes in his hands , and he can make them as miserable as they are sinful when he pleases . 't is not through the neglect of justice , but for most wise and holy reasons , as shall appear in the last day , when a decisive irreversible judgment shall be propronounc'd , and immediately ininflicted upon them before the world. when an actor at athens spoke with admiration of riches , as the most valuable acquisition , and of the felicity of rich men : the people were in an uproar at the immorality of the speech , and were ready to chase him from the stage . but the poet himself appeared , and desired them to stop their fury till they saw the catastrophe , the wretched end of that sordid miser . thus we are apt to accuse the ways of god when the wicked flourish ; but we should stop our tumultuous thoughts , for their end will absolve divine providence from all undue reflections upon the account of their temporal happiness . and the sound belief of this will rectify all mistaking apprehensions , and clear all perplexing appearances about the sufferings of the righteous here . indeed if we consider the holiest men as they are sinners , their afflictions are so far from blemishing the justice of god , that they are the signs of his mercy : for all is a favour on this side hell to those that deserve it . david an excellent saint , acknowledges the righteousness of god's judgments with respect to himself . but when the saints suffer for a righteous cause , and , as the psalmist expresses it , for thy sake are we killed all the day long , and are counted as sheep for the slaughter ; there is not a visible correspondency between the providence of god in his governing the world , and the unchangeable rules of justice , that those who do evil should suffer evil , and those who do well should be happy . as the apostle speaks to the persecuted christians , it is a righteous thing with god to recompence tribulation to them that trouble you , and to you who are troubled rest with us . now there is a day coming , when the persecutors shall be punish'd , and the saints be rewarded for all their sufferings , and the distribution of recompences shall be in the presence of the world , for the glory of divine justice . for the distinction that is made between men at death is private and particular , and not sufficient for the honour of god's government . but at the last day all men that have lived in several successions of ages shall appear , and justice have a solemn process and triumph before angels and men. as some excellent piece that is to be expos'd to publick view , is covered with a traverse , to prevent the disturbance in the working , and the discovery of the work till brought to such perfection as will surprise with wonder those that see it : so god is pleased to cover his proceedings for a time , but in the last day there will be such a revelation of the righteous judgment of god , that those who now doubt , or complain of his justice , shall admire and adore it . 3. the belief of this doctrine as it vindicates divine providence , so 't is powerful to comfort the saints under persecutions for righteousness sake ; especially when innocence is wounded with slanderous darts , and calumnies are joyned with cruelties , representing them as worthy of publick hatred . it was one of the subtile artifices of julian the apostate , to mingle the images of the heathen gods with those of the emperours , that the doing reverence ( as the christians were commanded ) to all together , might imply a dereliction and renouncing of their religion , and their simplicity seem impiety : or if , jealous of slipping from their profession , they refused to do it , they might seem to deny the expressions of honour due to their emperours , and be reputed to suffer not as christian martyrs , but as rebels . but the believing consideration of god's righteous judgment will make them despise the censures & reproaches of malicious adversaries . with me , saith the apostle , it is a very small thing that i should be judged by man's judgment ; he that judgeth me is the lord. the severest censure was of no more weight compar'd with the approbation of god , than the lightest feather that flies in the air , put in the scales against the globe of the earth . the assurance of a righteous cause , and a righteous judg , will preserve an inward and joyful tranquillity of soul in the midst of all the storms of reproach and scandalous imputations ; like the calmness of a haven when the sea is tempestuous without . and this will fortify believers to bear with an invincible courage all the violence that is offered to them for their fidelity to god. all the wrongs and injuries they endure , shall be redrest with infinite advantage . the extreamest evils to which they are exposed for christ , are like the chariots of fire sent from god , not to consume but conduct elias in triumph into the highest heaven . god will give them present support , inward consolations , and a future crown . there is an appointed day when oppressed innocence shall obtain the noblest victory ▪ and disgraced godliness the most publick and highest honour . the faith of sincere christians shall be found to praise and glory . they may suffer under the tyranny of time , but shall reign in the kingdom of eternity . the belief of this , when firmly radicated in the heart , is so powerful as to make them glory in the sharpest tribulations , and joyfully triumph over satan , with his perverted malignant world. cantando rumpitur anguis . but alas , the sin , and a great part of the trouble of the saints , arises from their weakness of faith , and not patient waiting for the day of the lord. when heavy persecutions and great distresses are continued by the restless adversaries , they are apt through impatience and instability of mind , to be full of sorrowful complaints that god delayes their particular deliverance . and as sometimes the clock out-runs the motion of the sun , that is the true measure of time ; so their hasty desires prevent the eternal counsel of his will , that has determined the period of the miseries of his people , and of the prosperity of the wicked in the fittest time . and that he suspends his glorious coming to judg the world in righteousness , discourageth weaker christians , and makes them ready to faint in the day of adversity . but the lord is not slack in performing his promise , as men count slackness . there is not the least reason to question his fidelity and power , or to suspect his love and remembrance of his people . and as the stars of heaven enlighten the earth , but the candles on earth cannot enlighten the heavens : so the wisdom of god's counsel and providence should direct us patiently to expect his appointed time , but our glimmering reason cannot direct him . 4. the serious belief of future judgment is the most effectual restraint from secret sins . men are apt to encourage themselves in evil upon the account of secrecy : 't is the usual tinder of temptations . if solitude and silence , if the darkness of the night , or any disguises may conceal their wickedness from humane eyes , they are bold and secure as to god. the psalmist declares what is the inward principle that acts them , what is the language of their hearts : all the workers of iniquity boast themselves , they say , the lord shall not see , neither shall the god of jacob regard it . but o the brutish folly of men , to think , that because they do not see god , that he does not see them . as if one should shut his eyes in the face of the sun , and do some foul abominable thing , thinking himself to be unseen , because he sees no person . how vain is the impure diligence of the adulterer , the crafty diligence of the deceiver , the sollicitous diligence of other sinners to hide things from the judge of all ? shall not god search it out , for he knows the very secrets of the heart ? what a confounding discovery will be made of secret wickedness at the last day ? here obscurity is the mask of shame that conceals it from the world. or if only children and fools that are not capable to judg of the indecency and turpitude of actions , be spectators , men are not touch'd with shame for foul things . but then their wickedness shall be displayed before god , the holy angels and saints . the actual belief of this would deprive satan of one of his greatest advantages , and be a blessed preservative from many sins that allure the consent by the temptation of secrecy . a considering christian will reject them with indignation , saying with joseph , how can i do this great wickedness , and sin against god ? the sins undiscovered and unpunish'd by temporal tribunals , shall then receive a just recompence . 5. the remembrance of that strict judgment , is the most natural and powerful remedy against sensual temptations that so easily insinuate and engage the hearts of men. s. peter reckoning up the heathen sins , lasciviousness , lusts , excess of wine , revellings , and abominable idolatries , tells the christians , that the gentiles thought it strange that they did not run with them to the same excess of riot ▪ as the disciples when our saviour walkt upon the waters , thought he had been a spirit , judging that no real body could tread on them without sinking : thus men are apt to think it impossible to restrain their carnal appetites when allured by pleasing objects . but the belief of the terrors of the lord , will damp the sensual affections when most strongly enclin'd to forbidden things , and extinguish delight in sin : for delight and fear are inconsistent . therefore the wise preacher gives this counsel , rejoice o young man in thy youth , and let thy heart chear thee in the days of thy youth , and walk in the ways of thy heart , and sight of thine eyes : but know thou for all these things god will bring thee to judgment . this will change the apprehensions of the mind , and alter the taste of the appetite , and make the most enticing and irresistible lusts , the objects of our greatest detestation . 6. the consideration that the son of god , clothed with our nature , shall judg the world , affords strong consolation to his people , and is a motive of great terror to the wicked . how comfortable is it to his people that he who loved them above his life , and was their redeemer on the cross , shal be their judg on the throne ? he is the same jesus christ , yesterday , to day , and for ever ; the same indulgent saviour , in the exaltation of his glory , as when under sufferings , reproach and shame . he is described in that glorious appearance , by the conjunct titles of his majesty and power , the great god , and of his compassion and mercy , our saviour , to signify his ability and affection to make them happy . when he comes with a heavenly train of angels to judgment , he will be as tender of his servants , as when he suffered for them in his humble state . he that paid their debt , and seal'd their pardon with his own blood , will certainly publish the acquittance . how is it possible he should condemn those for whom he died , and who appear with the impressions of his reconciling blood upon them ? how reviving is it that christ , whose glory was the end and perfection of their lives , shall dispose their states for ever ? that he , who esteems every act of their charity and kindness done to his servants as done to himself , shall dispense the blessed reward ? then the king will say to them plac'd on his right hand , come , ye blessed of my father , inherit the kingdom prepared for you from the foundation of the world. o the transports of joy to hear those words from his life-breathing lips ! the prophet breaks forth in an extacy , how beautiful are the feet of the messengers of peace , those that bring glad-tidings of salvation ? but how much more beautiful is the face of the author of our peace and salvation ? o how full of serenity , and clemency , and glory ! the expectation of this makes them languish with impatience for his coming . tho the preparations of that day are so dreadful , when the sun shall be darkned , and the moon turned into blood , and the stars fall like leaves in autumn , yet 't is stiled a day of refreshment to the saints . but how dreadful will his coming in majesty to judgment be to the wicked ! they shall see him whom they have pierced , and with bitter lamentation remember the indignities offered to him . what excuses can they alledg , why they did not believe and obey the gospel ? our saviour revealed high mysteries , but confirm'd them with great miracles . he requir'd strict holiness , but offer'd divine grace to enable men to do his will. he poured forth his spirit upon them , but their hearts were as hard as the rocks , and as barren as the sands . then he will reproach them for their undervaluing neglect of the great salvation , so dearly purchased , and so freely and earnestly offered to them : for their obstinacy , that the purple streams that flow'd from his crucified body , that all the sorrows and agonies of his soul were not effectual perswasives to make them forsake their sins : for their preferring the bramble to reign over them , satan the destroyer of souls , and ungrateful rejecting the true vine , the blessed saviour , who by so many miraculous mercies sollicited their love and deserved their service ; this will make the sentence as just as terrible , and the more terrible because just . this will exasperate the anguish , that the gospel shall be a savour of death to them ; and the blessed redeemer pronounce them cursed , and dispatch them to everlasting fire , prepared for the devil and his angels for ever . the judgment of the redeemer will be more heavy than that of the creator . for all the riches of his goodness which they despised , shall be the measure of their guilt and woes . all the means of grace used for their conversion , but frustrated by their perversness , shall rise up in judgment against them . justice will revenge the abuse of mercy . do they hope to soften the judg by submissions and deprecations ? alas , he will be inflexible to all their prayers and tears . the lamb will be then a lion arm'd with terrours for their destruction . or can they appeal to an higher court to mitigate or reverse the sentence ? no , his authority is supream , and confirm'd by the immutable oath of god. or , do they think to resist the execution of the sentence ? desperate folly ! the angels , notwithstanding their numbers and strength , could not for a moment escape his revenging hand . the whole world of sinners is of no more force against his wrath , than the light dust against a whirl-wind , or dry stubble against devouring fire . or do they think by a stubborn spirit to endure it ? self-deceiving wretches ! if the correction of his children here , tho allayed , and for their amendment , make their beauty and strength consume away as a moth , how insupportable will the vengeance be on his obstinate enemies ? who knows the power of his anger ? who can found the depths of his displeasure ? 7. the consideration of eternal judgment should be a powerful incentive to prepare our selves for it . 't is the inference the apostle makes from the certainty of our appearing before the righteous judge , wherefore we labour that whether present , or absent , in this or the next life , we may be accepted of him . this was his great design , his chief care , his duty and his glory : never did any person more ardently aspire , and ambitiously endeavour for the obtaining a kingdom , than he did to secure his own acceptance with the lord. in order to this i will lay down the rules of our acceptance in that day , and conclude the argument . 1. unfained faith in the lord jesus is absolutely necessary , that we may be accepted . this is such a belief of his all sufficient merits , and his merciful inclination to save us , that the guilty and self-condemned sinner entirely consents to the terms of the gospel , as well as to the priviledges of it , with a reliance upon his merits , and a resolution to obey his precepts . he is a priest on a throne , a prince , and a saviour , and so must be acknowledged and received . upon this condition his righteousness is freely imputed to us for our justification unto life , without which we must perish in our sins . for , 1. the best saints are guilty and deeply obnoxious to the law , and the judgment of god is invariably according to truth ; so that appearing in their sins , they will be cast for ever . god's tribunal , like that of the severe roman judg , is reorum scopulus , a rock that dashes in pieces all the guilty that come to it . therefore the psalmist so earnestly deprecates , enter not into judgment with thy servant , o lord ; for in thy sight shall no man living be justified . and the aposte , tho' a transcendent saint , devests himself of his own righteousness , that he may be entirely covered with the righteousness of christ , and renounces all things , that he may be found in him as his surety in that day of accounts , and obtain pardon by virtue of his satisfaction for sin. we cannot perfectly obey the commands , nor appease the displeasure of god : but the expiatory sacrifice of christ propitiats the divine justice . this alone can make us stand in judgment before the fiery law , and the fiery tribunal , and the judg who is a consuming fire , to all the guilty that appear in their sins before him . the blood of the mediator has sprinkled the throne of god in heaven , and our consciences being sprinkled with it by a purifying faith , we may appear before god the judg of all with an humble confidence , and enter into the holy of holies , the celestial sanctuary with joy . 2. not only the pardon of our sins , but the acceptance and rewarding of our services with eternal glory is upon the account of our saviour's compleat righteousness . there are defilements in the persons , and defects in the works of the saints . their most holy and fervent prayers are perfum'd by the incence of his intercession , and so become grateful to god. our best vertues are mix'd and shadowed with imperfections ; but in him all graces were conspicuous in their consummate degrees . our obedience , supposing it perfect , is of no desert : when we have done all , we are unprofitable servants : but his obedience was infinitely meritorious by the union of the deity with his humane nature , and is the foundation of the excellent reward . not that his merits derive a value to our works to make them worthy of eternal glory : as some noble mineral infused into water , that is in it self without taste or efficacy , gives it a medicinal tincture and virtue ; for this is impossible , since the infinite dignity of his person , and his most perfect habitual and actual holiness , that are the fountains and reasons of his merits , are incommunicable to our persons and works . for this would render us equal to our saviour , and our works to be divine as his . but the active and passive righteousness of christ is so satisfactory and meritorious , that god is pleased graciously to reward with the crown of life the mean services of those who are by a lively and purifying faith united to him . 2. sincere obedience , that is , an uniform and entire respect to all the commands of god , will alone be accepted in that day : for his authority runs through all , and binds them on the conscience . david had this testimony from god himself , that he was a man after his own heart , that fulfilled all his will. and st. john refers the decision of our state to this , if our hearts condemn us of any allowed sin of omission or commission , much more god will , who is greater than our hearts , and knows all things . but if the illuminated tender conscience condemns us not of insincerity , we have confidence towards god , that he will spare and accept us notwithstanding our frailties , and give free and safe access into his presence . the lives of many are chequer'd with a stran● disparity , they are restrain 〈…〉 some sins of apparent odiousness , but indulgent to others ; they are strict in some duties , but loose and slack in others , as if they hop'd by way of commutation to be accepted of god ; to expiate their delinquencies in one kind by supererrogating in another . some are painted pharisees in the duties of the first table , very exact in the formalities of outward devotions , but gross publicans in the duties of the second : careless of justice and equity , and charity to men : others are in appearance strictly moral in the discharge of their duties to men , and negligent of their obligations to god. but partial obedience can never endure the trial of conscience , much less of god. for what is the weak light of our minds , to the pure eyes of his glory ? it will make us liable to inward rebuke now , and to open confusion at the last . st. paul's rejoycing was from the testimony of his conscience , that in simplicity and godly sincerity he had his conversation in the world : and , as he expresses it in another place , it was his daily exercise to have a conscience void of offence towards god , and towards men. tho our conquest of sin be not compleat , yet our resolution and endeavours must be to mortify it in every kind . tho' our obedience has not the perfection of degrees , we must be equally regarding the divine law. if there be any secret-favoured sin either of omission or commission , it will render our petitions unacceptable at the throne of grace , and our persons at the throne of judgment ; if i regard iniquity in my heart , the lord will not hear my prayer . the law requires the performance of our duty without abatement , or denounceth the penalty without allay or mitigation : the gospel has not relax'd the strictness of the law as 't is the rule of life , but as it was the condition of obtaining life . sincere obedience is accepted by that gracious covenant , where the legal perfection is wanting : but that is indispensibly required of all . i may illustrate this by a passage of alexander the great , who being desirous to learn geometry , applied himself to a skilful instructer in it . but his warlike disposition made him more capable to conquer than to measure the earth , so that tired with the first propositions , he desir'd his master to make the scheme more clear and plain , and easy to him : ‖ to whom the master replied , that the theorems of that science were equally difficult to all and requir'd the same attention of mind to understand them . thus the gospel of mercy requires of all sincere sanctification , and serious endeavours to perfect holiness in the fear of god , and without this none shall be exempted from condemnation . to the sincerity of obedience , i shall add a more restrained notion of it as respecting religion . the duties of piety consist of an outward and inward part ; and the one without the other is but as a carcass without a quickning soul. now there will be an exquisit anatomy of the heart in that judgment , a discovery of all the principles and motives by which men were acted , and then he that is a saint inwardly , in the spirit , who with pure aims and holy affections hath served god , shall have praise of him . and those who have us'd god to injoy the world , that have assumed pretences of piety for secular ends , shall be reproved . this will be a cause of wonder in that day , that many who are highly esteemed by men as excellent saints , shall be an abomination to god. that in the broad way to hell thousands go thither is sad beyond expression , but not strange at all : but that in the path of heaven any should descend to hell , is astonishing . that those who live without god in the world , in the prophane neglect of his worship , in a dissolute disorderly course , should fall under condemnation , is believed of all : but that those who have appeared zealous in religion shall be at last rejected , is contrary to universal expectation . and not only the gross hypocrite that deceives others , but he that deceives himself by the external practice of holy duties without correspondent lively affections ; that prayes with that coldness as if he had no desire to be heard , and hears with that carelesness as if he had no desire to be sanctified by the word , and is conversant in other parts of divine service in that slight manner , as if he had no design to be saved , shall by a convincing upbraiding light see his wickedness in dishonouring that god whom he pretended to worship , and neglecting his soul. when the upright as pure gold shall be more radiant by the fire , the insincere like reprobate silver shall not endure that severe trial . 3. the frequent discussion of conscience , and reviewing our ways , is necessary in order to our comfortable appearing before our judg. this is a duty of constant revolution : for while we are in flesh , the best saints , notwithstanding all their vigilance and diligence , are overtaken by surprisal , and sometimes overborn by strong temptations ; and 't is more necessary to beg for daily pardon , than for our daily bread . under the law if any one had by touching a dead body contracted uncleanness , he was to wash his cloaths in the evening , and not to lie down in his uncleanness . this was typical of our duty , that we should wash away our sinful defilements every day in the purifying fountain of christ's blood , that is set open for sin and for uncleanness . and the method of the gospel to obtain the grant of pardon , and our comfortable sense , and the blessed effects of it is this , there must be a mournful sight , and serious acknowledgment of our daily sins , and a judging our selves by the domestical tribunal in our breasts as worthy of condemnation : for tho we cannot satisfie divine justice for the least sin , we must glorify it : and with humility and fervency desire that god would graciously forgive our renewed sins , with unfeigned resolutions and care against them for the future . thus we are to sue out our pardon for sins committed every day . and whereas many errors in regard of our frailty , and their fineness , do slip from us , we should with contrite spirits implore the divine majesty to cleanse us from our secret sins , such as through ignorance or inadvertancy escape from our observation . if we are obliged to be reconciled to an offended or offending brother before the night , and the sun must not go down upon our wrath , much more to be reconciled to an offended god , that his displeasure may be atoned . the morning and evening sacrifice was a figure of the constant use of christ's merits and mediation for us ; the secure neglect of renewing our repentance for our renewed sins , deprives us of the comforts of the covenant , and will make the thoughts of judgment as heavy as mountains upon the conscience , when 't is awakened out of its slumber . but when the soul's accounts are kept clear with heaven every day , o what a blessed rest does the penitent believer enjoy in the favour of god! o the divine calm of conscience when our debts are cancell'd in the book of god's remembrance ! if we should be unexpectedly summoned to appear before the judg of all , the sight of our sins will rather excite thankful affections , and joyful praises of god for his mercy , that he hath pardoned them ; than fearful despairing thoughts of his mercy , that he will not pardon them . and as this considering our ways leads to repentance , and is a remedy for past sins , so 't is a powerful preservative from sins afterwards . for as in war the greatest care is to fortify the weakest part of a besieged town , and make it impregnable ; so a christian by the experience of his infirmity and danger , will be more wise and wary , more circumspect and resolved against those sins whereby he has often been foil'd , to prevent the daily incursion , and sudden surreption by them . and according to the degrees of our innocence , we have confidence of acceptance with god in judgment . 4. let us improve with a wise and singular diligence the talents committed to our trust : for in that day we shall be responsible for all that we have received . all the blessings we possess , whether natural , our life , our faculties , our endowments , our health and strength ; or civil , honour and dignity , riches and reputation ; or spiritual , the gospel in its light and power , the graces and assistance of the holy ghost , as they are gifts from god's love , so they are talents to be imployed for his glory . we are stewards , not proprietaries : for the supream lord does not relinquish his right in our blessings , that we may dispose of them at our own pleasure , but hath prescribed rules for our using them in order to his glory , our own good , and the benefit of others . and 't is sad to consider that usually those who enjoy the greatest gifts render the least acknowledgments , and the most abundant in favours are most barren in thankfulness . time , that unvaluable treasure , that is due to god and the soul , the price of which arises from the work of salvation to be done in it , how is it squander'd away ? conscience would blush at the serious reflection that every day so much is spent in the business of the world , or pleasures , and so little redeemed for communion with the holy god : that as in the prophetick dream the lean kine devoured the fat , so unconcerning vanities take up that time that should be employed for our last and blessed end. while time is miserably wasted , the soul lies a bleeding to everlasting death . more particularly , we shall be accountable for all the days of the son of man that we have seen , all the special seasons of grace : these we should improve for our eternal advantage , to prepare us for the divine presence above . but alas , the lord's day that is consecrated for the immediate service of god , and should be entirely spent in it , and in things that have a necessary subordination to it , yet neither the enforcement of duty , nor incitations of love prevail upon the most , conscienciously to imploy it in spiritual affairs . if they afford their presence at the publick worship 't is thought enough , and , as if the rest of the day was unsanctified time , they waste it in either complemental visits , or secular business , in recreations , or things impertinent to their salvation . riches are an excellent instrument of doing good : gold is the most precious and extensive metal , and by a marvellous art an ounce may be beaten out into some hundred leaves : but 't is a more happy art by giving it , to enrich our own souls , and supply the necessities of many others . but great estates are often used to foment mens vicious guilty affections , pride , and sensuality ; and 't is called ‖ greatness & magnificence to waste them in sumptuous vanities . i instance in these talents , because they are usually abused to the dishonour of the donor . if the slothful servant that hid his single talent in a napkin , and returned it without advantage to his lord , was cast into outer darkness , where there is weeping and gnashing of teeth , a fearful image of what will befal all unprofitable persons , how severe will their accounts be who lavish out their numerous talents to gratify their carnal appetites , and betray the blessings of god to his enemy the devil ? only the wise and good servant that with prudent contrivance and zealous endeavours improves his talents , shall from the gracious lord , in whom are all attractives and remuneratives of our service , receive an excellent reward . 5. another rule of our acceptance at the last day is , that we must with courage and zeal maintain in our rank and places the cause of christ. for thus he declares expresly , whosoever shall confess me before men , him also will i confess before my father which is in heaven . but whosoever shall deny me before men , him also will i deny before my father which is in heaven when the truth , purity , and power of religion , in doctrine , worship and practice , is discountenanc'd and over-born , our saviour commands , and will reward our undiscouraged visible constancy in it . he will not only reign in our hearts , but be honoured with our lips , and in our conversations . we usurp the title of christians unless we adhere to our duty in despite of all opposition . the temptations that usually withdraw men from confessing and glorifying christ , are such as work upon the passions of fear and shame . and the consisideration of the last judgment will fortify us against both . 1. sometimes religion exposes the professors of it to the loss of all temporal enjoyments , and of life it self . and when the honour of our saviour requires such a service of us , when that confirmation is necessary to recommend divine truth to the belief & affections of others , when our chearful and couragious example in suffering would animate those that are fearful to constancy of confession , then from cowardise to withdraw our testimony , is to betray him again . when our duty is attended with extream dangers , then the sincerity and perfection of our love to christ is brought to the strictest trial . as true carbuncles are discovered in the night , for the darkness redoubles their splendor : so the fidelity of christians is evident in persecutions that enflame and excite their zeal to magnify the name of christ unto the judgment of the world. there is no fear in love , but perfect love casts out fear . but fearfulness hinders the expressing acts of love to christ , and betrays to apostacy . for as every passion is a perturbation , so especially carnal fear that blinds and disturbs the mind , and hinders the serious consideration of the reasons of our duty , and those motives to persevere in it , that are the fountains of our strength . from hence the timerous are often treacherous , and faith lies buried under the cold pale ashes of fear . now the irregularity of this passion is best cured by directing it to the most powerful object . as the rod of moses swallowed up the rods of the magicians , so a stronger fear will subdue that which is in a weaker degree . our saviour therefore threatens those that for the fear of men ( who can but kill the body ) dare not own and defend his truth and cause , that he will renounce them before his father in the great day , the immediate consequence of which will be the destruction of body and soul in hell. if earthly potentates had a jurisdiction over heaven , if men were to be tried by their laws at the last day , if their power extended to eternity , they might exact unlimited obedience to their wills , but conscience is a more desirable friend and terrible enemy than caesar , and all temporal tribunals are subordinate and accountable to the supream and eternal : there is one lawgiver and judg , who is able to save , and to destroy for ever . it is the worst perdition to secure our selves by the neglect of our duty , when we ought to perish for the glory of our saviour . he that saves his life shall lose it . 2. shame wounds deeper the breasts of some than violence . zedekiah would rather expose his kingdom and life to the fury of the chaldean armies , than be himself exposed as an object of derision by surrendring it . and satan who understands the temper of mens spirits , suits his temptations accordingly . the purity and holiness of religion , exprest in the actions of the saints , is by the scurrilous reslections and bitter sarcasms of prophane persons made contemptible . this is as foolish and malicious , as if a slave should reproach the son of a king that he was like his father in his countenance and actions ; for by how much the resemblance of god's holiness appears with more evidence and eminence in their lives , their divine relation is more certainly and justly to be acknowledged . yet how many are ashamed of this glory ? and zeal to vindicate the honour of religion is traduc'd and vilified either as the effect of designing faction , or of the indiscretion and rashness of a weak judgment and strong passions . in every age the faithful servants of god are by scornful titles despised : we are accounted , saith the apostle , the off-scouring of the world. but a generous christian looks upon disgrace for the sake of christ as his honour . the apostles rejoyced that they were accounted worthy to suffer shame for his name . 't is said of the baptist , he was not that light , but came to bear witness to that light : intimating as if that were the next degree of dignity to it . and our saviour , speaking of the proofs of his divine mission , reckons up the witnesses of such dignity , that 't is not possible for sacred ambition to aspire to higher honour than to be in conjunction with them : they are john the baptist , his miracles , his father , and the scriptures . let us appeal then from the light depraved fancies of carnal men , to the wise and faithful judgment , and authority of the son of god. he will at the last day in the presence of his father and all the court of heaven , give an incomparable crown to all that have despised shame for his sake . but those vile spirits , whose courage of straw is quell'd by vain opinion , and the reproaches of fools , and have deserted the cause of christ , shall then be clothed with confusion ; for this we are assured by our judge , that whosoever shall be ashamed of me and my words , in this adulterous and sinful generation , of him also shall the son of man be ashamed when he cometh in the glory of his father , with the holy angels . if the unnatural brothers were astonish'd when the governor of egypt told them , i am joseph whom ye sold , how much more will false christians , when the lord of glory shal tell them , i am jesus whom for base shame ye denied ? how will it confound those abject wretches to be a spectacle of abhorrence and scorn before that universal glorious confluence ? they would chuse rather to be covered under the ruins of the world. if we value and desire the approbation of the king of angels , if we fear a final rejection from him , to obtain the one , and avoid the other , we must entirely adhere to his interest , without any respect to the eyes and esteem of the perverse deceived world. 6. a cordial beneficent love to the saints , is a requisit qualification of our acceptance in the day of judgment . then shall the king say to them on his right hand , come ye blessed of my father , inherit the kingdom prepared for you from the foundation of the world. for i was an hungry , and ye gave me meat ; i was thirsty , and ye gave me drink ; i was a stranger , and ye took me in ; naked , and ye clothed me ; i was sick , and ye visited me ; i was in prison , and ye came unto me . the union and endearments betwixt christ and his people are mutual and reflexive ; as they are extreamly tender of his glory , so he is concern'd in all that is done to them . and tho the perfection of love consists more in the affection of the heart than in outward offices , yet our saviour most congruously produces in judgment the conspicuous effects of love to them , the supplying their wants , allaying their sorrows , owning them when obscured and deprest by afflictions , and injuriously treated by others . this love of service that is directed and exercised towards the saints , for the image of god shining in them , because they are the children of god , and members of christ , and therefore extended to all in whom the reason of that love appears , shall be gloriously rewarded : for he interprets what is done upon his account to those who are his own by so many dear titles , as done to himself . and what is more becoming his excellent goodness than to reward his works of mercy with saving mercy ? but those who when christ presents himself to them in his poor distressed members , and solicits their assistance , to protect them from injuries , to refresh their sorrows , to support them in their exigencies , those that have ability but want affection to do them good , and incompassionately neglect the suffering saints , shall be sentenc'd to be tormented with the apostate angels for ever . what indignity is it to the son of god , that those for whom he shed his divine blood , should be in less value and regard with many , than the dogs and horses maintained for their pleasure ? and if those on the left hand shall be condemned to eternal fire , for the coldness of their love , how terrible will the judgment bet of those that from the heat of their enmity outragiously persecute the servants of christ for his sake , in their persons , estates , reputations , that with a worse than barbarous inhumanity seek their ruine ? is there any sin of a more mortal guilt ? the infernal furnace is seven-fold heated for the punishing such wickedness . to conclude this argument , let us observe the command of our saviour , to watch and pray always , that we may be counted worthy to stand before the son of man. these are duties of universal influence into our lives , the one prevents carelesness , the other vain confidence in our selves , and the consideration of judgment to come , is the greatest motive to them , and the first principle of holiness . this should work more powerfully in us , considering the day of death is equivalent to the day of judgment to every person ; for then a particular sentence decisive and irrevocable passes , that shall be publish'd at the last day . methinks the terrors of the lord should engage our souls and senses to a continual preparation for his coming . 't is represented so as to affect the eye , and keep it vigilant : behold , the lord comes with ten thousand of his saints , to execute judgment upon all . behold , he comes in the clouds , and every eye shall see him . and to call the ear , and make it attentive ; the lord himself shall descend from heaven , with the voice of the arch-angel , and with the trump of god. how circumspect should we be in all our ways , since every action shall be reviewed by our judg. st. peter strongly infers from the dissolution of the world , as a most cogent argument , that we should be exactly and universally holy : seeing then all these things shall be dissolved , what manner of persons ought we to be in all holy conversation and godliness ? but the consideration of the eternal judgment immediately succeeding the destruction of the world , o how powerful should it be upon conscience and the affections to regulate the whole course of our lives with a final respect to god's tribunal . in short , that which we read of the success of the apostle's preaching to the athenians upon the present subject , the immortality of the soul , comprised in the resurrection of the body and the future judgment , is the same in all times and places : and when they heard of the resurrection of the dead , some mocked ; and others said , we will hear thee again of this matter ; and others believed . there are three differences of the hearers of this doctrine of so great importance : some deride it as an extravagant fancy : some believe it , and yield up themselves entirely in obedience to it : others do not absolutely reject it , as the first , nor accept it , as the second , but have a conjecture , or slight superficial opinion of it , or a speculative assent as to a history of things that do not concern them , and defer the serious consideration and applying of it to themselves . and of this third sort ( o grief ! ) are the most of those who are christians in name . they delay till death , the solemn reflecting upon the final judgment , and the inevitable consequence of it , a blessed or miserable estate for ever . and whereas the apostle , who had infallible assurance of god's love , did with an holy severity and self-denial abstain from all carnal complacencies that might hazard the never-fading crown ; i keep under my body , and bring it into subjection , lest by any means when i have preached to others , i should be a cast-away . ‖ yet the most live and die in a secure state , without preparation to appear before the presence of his glory . finis . some books printed for brabazon aylmer in cornhill . the harmony of the divine attributes , in the contrivance and accomplishment of man's redemption by the lord jesus christ. or , discourses , wherein is shewed , how the wisdom , mercy , justice , holiness , power , and truth of god are glorified in that great and blessed work. by william bates , d. d. in quarto . considerations of the existence of god , and of the immortality of the soul , with the recompences of the future state . to which is now added , the divinity of the christian religion , proved by the evidence of reason , and divine revelation : for the cure of infidelity the hectick evil of the times . by william bates , d. d. in octavo . the soveraign and final happiness of man , with the effectual means to obtain it . also the joys of heaven , and torments of hell are discoursed of . by william bates , d. d. in octavo . several sermons upon death , and eternal judgment . by william bates , d. d. in octavo . a funeral sermon , preached upon the death of the reverend and excellent divine , dr. thomas manton , who deceased october 18. 1677. by william bates , d. d. to which is now added , the last publick sermon dr. manton preached . in octavo . one hundred and ninety sermons on the whole 119th psalm , by the late reverend and learned divine , thomas manton , d. d. in folio . twenty select sermons upon choice subjects , preached by thomas manton , d. d. in quarto . eighteen sermons on the 2d chapter of the 2d epistle to the thessalonians , containing the description , rise , growth , and fall of antichrist . with divers cautions and arguments to establish christians against the apostacy of the chnrch of rome . by tho. manton , d. d. in octavo . the gospel-method of god's saving sinners by jesus christ : practically explained in xii propositions . or , a discourse of the new covenant . by the late learned dr. abraham clifford . to which is prefixed a preface , by dr. manton , and mr. richard baxter . in octavo . notes, typically marginal, from the original text notes for div a26805-e400 vers. 4 , 5. vers. 6. deut. 6. 13. & 10. 20. vers. 7. vers. 8. vers. 10. vers. 13. vers. 14. psal. 97. 9. chap. 2. 11. psal. 78. 49. rom. 5. 12. anima volens perdidit vivere , nolens ergo perdat & vivificare . rom. 6. 23. hac lege intraverant , ut exirent . senec. heb. 9. 27. eccles. 1. 4. gen. 2. 17. 1 sam. 26. 10. psal. 89. 4. cant. 8. 8. ecclesiast . 8. 8. isa. 38. isa. 38. 11. dies moritur in noctem , & tenebris usquequaque sepelitur ; funestatur mundi honor , omnis substantia denigratur , sordent , silent , stupent cuncta : ubique justitium est . tertul . de resurrec . car. talia agentem atque meditantem mors praevenit . sueton. psal. 49. 16 , 17. * as our divine poet expresses it . the brags of life are but a nine days wonder ; and after death the fumes that spring , from private bodies make as big a thunder , as those that rise from a huge king. herbert . 2 kings 9. 37. isa. 14. 11. heb. 9. 27. acts 24. 25. heb. 10. 31. praestat semel mori quam semper timere . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. 8. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 tim. 1. 7. eccles. 11. 7. prov. 29. job 36. 21. rev. 21. senec. nullum malum sine eifugio . timor fugam perdidit . 1 sam. 28. dan. 5. 1 , 2 , 3 , 4. amos 6. 3 , 4. aelian . 2 cor. 5. 11. heb. 11. 1 tim 2. 6. 1 pet. 1. 18. phil. 2. 8. col. 2. 1 cor. 15. gal. 3. isa. 53. heb. 12. 1 cor. 10. 33. rev. 2. 1 thess. 4. 14 annon longe gloriosius fuit , quandoquidem totum pro nobis agebatur , ut non modo passio corporis , sed etiam cordis affectio pro nobis faceret ? et quos vivificabat mors , nihilominus & trepidatio robustos , & maestitia laetos & taedium alacres & turbatio quietos sacecet , & desolatio consolatos ? bern. serm. 1. de st. andr. isa. 57. 1 , 2. luk. 2. john 6. 48. ‖ dies iste quem tu tanquam supremum reformidas , aeterni natalis est . senec. col 9 job 14. 1. tempus angustatur ad vitam , dilatatur ad miseriam . ‖ omnes homines aut sunt penitus caro , & nihil habent spiritus , ii sunt insidele ; sine regeneratione . aut sunt tantum spiritus sine carne . li sunt sancti ; qui jam in coelo aeterna fruuntur pace sine pugna . aut sunt partim spiritus , partim caro . li sunt omnes renati per spiritum sanctum in christo. aug. cont . jul. 1 cor. 13. 1 john 3. rom. 8. ‖ poterat autem christus etiam hoc donare credentibus , ut nec istius experirentur corporis mortem : sed si hoc fecisset carni quaedam faelicitas adderetur , minueretur fidei fortitudo . quid enim magnum erat vivendo eos non mori qui crederent credere se non moriturum ? quanto est majus quanto fortius quanto laudabilius ita credere , ut se speret moriturus sine fine victurum ? aug. de pecc . mort. lib. 2. exercitia nobis sunt non funera , dant animo fortitudinis gloriam : contemptu mortis praeparant ad coronam . cypr. de mortal . ‖ nomen terrae in igni reliquit . tertul. rom. 1. 11. acts. 2. 24. rom. 4. heb. 13. ‖ qui sibi ipse pulcherimum medicamentum . celsus . ephes. 2. 6. exod. 10. 26 matth. 27. 52 , 53. phil. 3. 1. rom. 8. 23. 1 cor. 15. 1 cor. 15. mark 9. ‖ felices errore suo quos ille timorum maximus , haud urget leti metus , inde ruendi in ferrum mens prona viris , animaeque capaces mortis , & ignavum rediturae parcere vitae . lucan ▪ 1 joh. 5. 12. rom. 8. 1. revel . 1 cor. 15. 22 1 cor. 6. 17. joh. 6. 36. 2 kin. 4. 34. gal. 2. 20. joh. 15. 26. rom. 1. 4. rom. 8. 9. rom. 8. 11. 2 cor. 5. 17. revel . 1. macti ingenio este coeli interpretes , rerumque naturae capaces , argumenti repertores , quo deos hominesque vinxistis . plin. lib. 2. ‖ foelix qui potuit rerum cognoscere causas : atque metus mortis & inexorabile fatum subjecit pedibus . virgil. act. 20. 21. heb. 6. 1. 2 cor. 5. 14. heb. 2 ▪ 7 , 8. quis enim satis explicet verbis quantum mali sit non obedire tanto potestatis imperio , et tanto terrenti supplicio ? 1 sam. 26. 21. 2 king. 1. joh. 17. haec enim est infaelicitas hominum , propter quae peccant morientes his dimittunt , et ipsa pellata secum portant . aug. stemus expeditae ad omnem vius , nihil habentes quod relinquere timeamus ; retinacule ista sunt spei nostrae . de cult . foem . josh. 3. 16. ad instar montis intumescentis , apparebant procul . 1 john 3. heb. 11. 1. 2 cor. 5. 1. epist. jul. 1 thess. 4. * ille excrit gladium , ille cervicem , uno voto , una devotione : sub tanto non dic●m humanitatis , sed potius naturae ipsius ●etu , laeti sunt . john 21. 41. secutus a corpore volebat esse cum christo , sed si sicri posset prater mortis molestiam . nolens ad c●m venit , sed volens c●m vicit . aug. tract . 123 in joan. phil. 1. john 17. cant. 1. ‖ quamdiu in salo isto , tamdiu inter naufragia . accitus sum ad id miraculi , videri exultantem in mor●● hominem 〈◊〉 insultan●●● morti . bern. 26 serm. in cant. gen. 4. notes for div a26805-e8020 vers. 29. vers. 26. psal. 100. isa. 33. 22. rom. 3. 5 , 6. joh. 5. 22. vers. 26 , 27. rev. 5. john 5. 23 ▪ luk. 9. 26 ▪ mat. 26. 64 , 65. heb. 1. esa. 11. 2 , 3 , 4. rev. 20. 11. rom. 7. 12. psal. 119. 128. rom. 2. 18. jer. 6. 10. joh. 5. 44. james 2. 12. 〈…〉 mal ▪ 3. 17. 2 tim. 1. 7. 1 pet. 1. 12. luk. 11. 13. rom. 1. 26 , 27. rom. 1. 32. rom. 2. rom. 2. 4. acts 14. 17. — adsit regula peccatis , quae poenas irroget aequas . horat. isa. 6. 2 , 3. job 22. 14. paenae aequalitas non nude spectanda ut in ponderibus & mensuris , sed expenso proposito , & voto ejus qui deliquit . grot. mat. 23. 33. gen. 3. 11. gen. 18. 20 , 21. dan. 5. 27. rev. 19. 2 , 3. rom. 2. 5. eccl. 12. last . 2 cor. 5. 10. rom. 2. 16. 1 pet. 4. 5. col. 3. 25. mat. 12. 36. jud. 14 , 15. luk. 21. 3 , 4. mat. 10. 42. rev. 20. 12. john 5. 45. john 12. 48. psal. 19. heb. 4. 13. psal. 139. 1 tim. 6. 16. rev. 1. 14. psal. 90. 8. 1 sam. 15. 21. 2 sam. 11. 25 mat. 23. 14. mat. 6. 2. mat. 23. 14. prov. 24. 12. jer. 17. 10. isa. 65. 6. * o si nobis animam boni viri liceret inspicere , quam pulchram faciem , quam sanctam , quam ex magnifico , placidoque fulgentem videremus ! senec. mal. 3. 16 , 17. rom. 2. 15 , 16. psal. 40. 12. jer. 17. 1. rev. zech. 3. 1 , 2 , 3. ps. 109. 6 , 7 prov. 7. 18. isa. 56. 12. prov. ● . hab. 2. 11. jam. 5. 3 , 4. ‖ ipse timendus est in publico , ipse in secreto . lucerna ardet ? videt te . lucerna extincta est ? videt te . in cubile intras ? videt te . in corde versaris ? videt te . ipsum time . 1 pet. 1. 17. mat. 7. 22. col. 3. last . col. 3. 11. gal. 6. 7 , 8. rom. 2. 7. rom. 6. last . jude 21. rev. 7. 14. 2 tim. 4. 7 , 8. rev. 20. 12. mat. 15. 34 , 35. * plus amant illud regnum in quo ●on timent habere confortes . aug. de civit. dei. 2 cor. 8. 12. luke 12. 47. 48. jer. 17. 10. luke 16. 28. ‖ non orat pro fratrum salute qua non tangitur reprobus , sed pro se ne ipsius tormenta ex consortio fratrum a●geantur . brugen . testimonium animae naturaliter christiana . tert. jude 14 , 15. eccles. 12. isa. 45. 23. rom. 14. 10 , 11. mat. 13. 42 , 43. & 23. 30 , 31. an verè extribuit nobis omnia quae promisit , & de solo die judicii nos fefellit ? aug. psal. 14. 1. psal. 50. eccl. 8. 2. acts 17. 30. 2 pet. 2. 4. deut. 32. 34 ‖ amos 8. 7. psal. 50. 21. * cum habeat in potestate vindictam mavult diu tenere patientiam . cyprian . de bon . patient . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. cum hi novissimi versus in tragoedia euripidis pronuntiati essent , totus populus ad ejiciendum & actorem & carmen consurrexit uno impetu : donec euripides in medium prosiluit petens ut expectarent , viderentque quem admirator auri exitum faceret . senec. epist. 115. psal. 44. 2 thess. 6 ▪ 7● rom. 2. 7. 1 cor. 4. 5. inter judicem justum , & conscientiam tuam , noli timere nisi causam tuam . aug. 1 pet. 1. 7. 2 pet. 3. 9. psal. 94. 5. 6. 1 pet. 4. 3 , 4. eccles. 11. tit. 12. 13. phil. 1. mat. 25. acts 2. videtis vulnera quae inflixistis , agnoscitis latus quod pupugistis , quoniam & per vos , et propter vos apertum est , nec intrare voluistis . aug. rom. 14. 2 cor. 5. 9. 2 cor. 5. 9. rev. 8. 3. 1 john 3. 20 , 21. 2 cor. 1. 12. ‖ ●ui praecep●or : ista inquit omnibus eadem sunt , aeque difficilia . senec. epist. 91. psal. 19. 12. ‖ nullis vitiis desunt pretiosa nomina . plin. lib. 73. matth. 10. 33 , 34. rom. 10. 1 joh. 4. 18. matth. 10. 31 , 32 , 33. jam. 2. mark 8. 35. jer. 38. 19. 1 cor. 4. 17. acts 5. 41. john 5. 33 , 36 , 37 , 39. mark 8. 38. matth. 25. 34 , 35 , 36. jude 15. rev. 1. 9. 1 thess. 4. 16. 2 pet. 3. 11 , 12. act. 17. 32 , 34. 1 cor. 9. 27. ‖ vae miseris nobis qui de electione nostra nullam aedhuc dei vocem cognovimus , et jam in otio quasi de securitate torpemus . greg. lib. 29. moral . an eye to heauen in earth a necessarie watch for the time of death, consisting in meditations and prayers fit for that purpose. with the husbands christian counsell to his wife and children, left poore after his death. norden, john, 1548-1625? 1619 approx. 358 kb of xml-encoded text transcribed from 238 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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[48], 387, [41] p. printed by w. stansby for richard meighen, and are to be sold at his shop at saint clements church ouer against essex house, and at westminster hall, london : 1619. dedication signed: io. norden. last leaf blank except for imprint. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first 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2005-04 olivia bottum sampled and proofread 2005-04 olivia bottum text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion an eye to heauen in earth . a necessarie watch for the time of death , consisting in meditations and prayers fit for that purpose . with the husbands christian counsell to his wife and children , left poore after his death . psal. 65. 4. blessed is the man whom thou choosest and causest to come vnto thee : he shall dwell in thy courts , and be satisfied with the pleasures of thine house , euen of thine holy temple . psal. 116. 15. precious in the sight of the lord is the death of his saints . london printed by w. stansby for richard meighen , and are to be sold at his shops at saint clements church ouer against essex house , and at westminster hall. 1619. 1. ianuarie called of the latins , ianuarius . ●ath 31. daies . graecians . gamelion . hebrewes , tebeth , and is their 10. moneth . 1 a calends .   2 b   the first day of this moneth christ was circumcised , luk. 1. 21. the tops of the mountaines appeared vnto noah , gen 8. 5. the israelites put away their wiues , ezra . 10. 16. 3 c nones of ia. 4 3 4 d   5 e   6 f day before the n. 7 g nones of ianuar. 8 a   9 b   the 5. of this moneth word was brought vnto ezechiel the prophet , that the citie ierusalem was smitten , ezechiel 33. 21. 10 c idus of ianuarie . 8 7 6 5 4 3 11 d   12 e   13 f   14 g day before the id. the sixth of this moneth christ was worshipped of the wise men , mat. 2. 1. &c. baptized , mat. 3. 15. turned water into wine , ioh. 〈◊〉 . 1. &c. as testifieth epiphanius . 15 a idus of januarie . 16 b   17 c   18 d   19 e   20 f   the 10. of this month nabuchadnezzar , king of babel , moued therunto by the rebellion of zedechiah , besieged ierusalē most fiercely , as may appeare 2. kings . 25. &c. ier. 52. 4. also ezechiel was willed to vtter his parable , ezech. 2. &c. 21 g   22 a calends of februarie . 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 23 b   24 c   25 d   26 e   27 f   28 g   29 a   paul called , and conuerted the 25. of this moneth , acts. 9. 3. 30 b   31 c day before the calends of feb. festiual daies in this moneth be circumcision the first day . epiphanie the sixth 2 februarie , called of the latins , februarius . hath 28 daies vnlesse it bee yere bissextil , and then 29. graeciās , elapheb●liō . hebrews , shebat . and is their 11. month . 1 d calends . the first of this moneth mose ▪ repeated the law vnto the children of israel , deut. 1. 3. 2 e nones of februar . 4 3 3 f   4 g day before the n. 5 a nones of februa . the second of this month our sauiour was presented to the lord , and marie purified , luke 2. 22. 6 b   7 c   8 d idus of februar . 8 7 6 5 4 3 9 e   the ninth of this month , noah 40. daies after he had seene the tops of the mountaines , sent out of the ark a rauen , & afterward a doue which returned , ge. 8. 6. &c. 10 f   11 g   12 a day before the id. 13 b idus of februar . 14 c   15 d   the 15 of this month , the iewes spend merily together , for that the spring of the yeare doth enter then , as they thinke . 16 c   17 f   18 g   19 a   20 〈◊〉   the 16. of this moneth , noah the second time sent out a doue , which returned with an oliue branch in her bill , gen. 8. 10. 21 c calends of march. 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 22 d   23 e   24 f   25 g   the 24. of this month , zechariah was commanded to prophecie , zechary 1. 7. matthias was elected into the number of the apostles , acts 1. 26. 26 a   27 b   28 c   29 d day before the calends of march.       festiuall daies in this moneth be the 2. called the purification of saint marie . the 24. which is saint matthias day . 3. march called of the latins , martius . hath 31. daies , graecians , mouuichyon , hebrewe , adar : and is their 12. moneth . 1 d calends . the temple of ierusalem was finished the 3. day of this month , esra . 6. 15. in the 1. of esdr. 7. 5. it is said to be the 23. of this moneth . 2 e   3 f nones of march. 6 5 4 3 4 g   5 a   6 b day before the n. the tenth of this month , christ was aduertised that lazarus was sicke . ioh. 11. 3. 7 c nones of march 8 d   9 e   a feast was celebrated among the iewes , for the ouerthrow of nicanor , the 13. of this moneth 2. mac. 15 37 also vpō the same day al the iews vnder ashuerosh were commanded to bee put to death , esth. 3. 13. vpon the same day the iewes had a priuiledge giuen them to slay all their enemies . est. 8. 12. this day also the iewes solemnized for their ioifull deliuerance , est. 8. 17. 10 f idus of march. 8 7 6 5 4 3 11 g   12     13 b   14 c day before the id. 15 d idus of march. 16 e   17 f   18 g   19 a   20 b   21 c   22 d calends of aprill . 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 23 e   the 14. day of this month was called of the iews , mardocheus day , 2. macc. 15. 37. also purim , as may appeare esth. 9. vers . 21. 26. 24 f   25 g   26 a   27 b   28 c   the 15. also is another day of purim , est. 9. 21. 29 d   30 e   the 16. of this moneth lazarus was raised from the dead , iohn 11. 43. 31 f day before the calends of april .       this moneth hath one festiual day called the annunciation of saint marie , celebrated the 25. of this moneth . 4. april called of the latins , aprilis . hath 30 daies grecians , thargelion . hebrewes , abib or nisan , and is their 1. moneth 1 g calends . the first of this moneth noah vncouered the arke , & saw earth , ge. 8. 13. moses reared the tabernacle , exo. 40. 2. 17. the temple began to be sanctified , 2. ch. 29. 17. 2 a nones of april . 4 3 3 b   4 c day before the n. 5 d nones of april . 6 e   7 f   the 10. of this month the childrē of israel passed thorow the riuer ●ordā on dry foote , iosu. 4. 19. the paschal lamb was chosen , exo. 1 23. 8 g idus of april . 8 7 6 5 4 3 9 a   10 b   11 c   12 d day before the id. the ●3 . of this moneth the edict of king abashuerosh came out for the murthering of the iewes , esth 3. 12. 13 c idus of april . 14 f   15 g   16 a   the 14 of this month the passeouer was kept exo. 12. 6. leuit 23 5. ios. 5. 10. 17 b   18 c   19 d the 15. of this moneth the israelite , departed out of egypt . numb 33. 3. 20 e   21 f calends of may. 18 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 22 g   the 16. of this moneth hezekiah made an end of sanctifying and purging the temple , 2 chron. 29. 17. 23 a   24 b   25 c   26 d   the 18. of this month the childiē of israel walked on drie land through the midst of the red sea , exod. 14 19. 27 e   28 f   29 g   30 a day before the calends of may. the 24 , daniel saw his vision , dan. 10 4.       the 25. of this moneth the feast of s. marke is obserued . 5. may , called of the latins , maius . hath 31. daies . graecians , scri●ophorion . hebrevves , liar , vvhich is their 2. moneth . 1 b calends . the first of this moneth moses vvas commanded to number the children of israel , numb . 1. 1. &c. 2 c   3 d nones of may. 6 5 4 3 4 e   5 f   the 5. of this moneth , christ is thought to haue ascended vp into heauen , mar. 16. 9. luk. 24. 51. act. 19. they which could not keep the passeouer at the day appointed by the lord , vvere willed to celebrate the same the 14. of this month , nu. 39. v. 10. 11. so did the israelites at the commandement of king hezekiah , 2. ch. 30. 15. 6 g day before the n. 7 a nones of may. 8 b   9 c   10 d idus of may. 8 7 6 5 4 3 11 e   12 f   13 g   14 a day before the id 15 b idus of may. 16 c   17 d   the 16. day , manua rained from heauen , exod. 16. 14 18 e   19 f   the 17. day noah entred the arke , and the floud began . gen. 7. 11. 13. 20 g   21 a   22 b calends of iune . 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 the 22. fire from heauen consumed such as murmured against the lord , nu. 11. 23 c   24 d   25 e   the 23. the israelites with great ioy triumphingly entred into the castle of ierusalem , 1. mac. 13. 51. 26 f   27 g   28 a   29 b   noah , the 27. the wate● being dried vp , came foorth of the arke , gen. 8 14. &c. 30 c   31 d day before the calends of iune the first of this moneth is vsually celebrated for the feast of philip and iacob . 〈◊〉 . iune , called of the latins , lunius . hath 30. daies . graecians , ekat●mb●i●n . hebrewes siuan which is their third moneth . 1 e calends . the first comming of the childrē of israel vnto moūt sinai was the 1. of this moneth , where they abode 11. moneths , and 20. daies , in which time all those things were done , recorded in exod. cap 19. 1. &c. 2 f nones of iune . 4 3 3 g   4 a day before the n. 5 b nones of iune . 6 c   7 d   8 e idus of iune . 8 7 6 5 4 3 9 f   the sixth of this moneth alexander that mighty monarch of the world was borne , of whom dan. c. 11. 3. doth prōphesie . also on this day that famous temple of diana in ephesus , numbred among the 7. wonders of the world , was set on fire by herostratu . the iewes likewise kept their feast of pentecost on this day . 10 g   11 〈◊〉   12 b day before the id 13 c idus of iune . 14 d   15 e   16 f   17 g   18 a   19 b   20 〈◊〉   21 d calends of iuly . 18 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 22 e   the 23 of this month the first edict came out for the safetie of gods people the iewes , against haman , and the rest of their enemies , esther 8 , 9. 23 f   24 g   25 a   26 b   27 c   28 d   the 29. of this month the arke of noah through the increase of waters was lifted vp from the earth , gen. 7. 12. 29 e   30 f day before the calends of iuly .             festiuall daies in this moneth , are the 24. which is the feast of s. i●● . baptist. 29. which is s. peters . 7. iuly , called of the latins , iulius . hath 31. daies . graecians , metageitmon , hebrewes , thamus , being their 4. moneth . 1 g calends .   2 a   the 5. of this moneth ezechiel saw his visions . ezech. 1. 1. 3 b nones of iuly . 6 5 4 3 4 c   5 d     6 e day before the n. the 6. of this moneth the capitol of rome , counted one of the 7. wonders of the world , was burned : and the mirror of christian princes king edward the sixt , died the sixt of this moneth , anno ●553 . 7 f nones of iuly 8 g   9 〈◊〉   10 b idus of july . 8 7 6 5 4 3 11 c   12 d   13 e   14 f day before the id.   15 g idus of iuly .   16 a   the 9. of this moneth ierusalem , after it had a long while been besieged by nebuchadnezzar , was taken , ier. 39 , 2. 17 b   18 c   19 d   20 e   21 f     22 g     23 a calends of august . 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 the 〈◊〉 . of this month , iulius caesar , the first roman emperor was borne . of him is this moneth called iuly . 24 b   25 c   26 d   27 e     28 f   the 18. of this month , the egyptians begin their yere , plin. lib. 8. cap. 47. 29 g   30 a   31 b day before the calends of august .   the 25. of this moneth is the feast of s. iames the apostle : and vpon this day k james was crowned king of england . 1●●3 . 8. august , called of the latins , augustus . hath 31. daies . graecians , boedromion . hebrewes ▪ ab , which is their 5. moneth . 1 c calends .   2 d nones of august . 4 3 the first of this moneth , aaron , 40. yeeres after the childrē of israel were come out of egypt , died on moūt hor , num. 33. 38. also on this day ezra with his cōpany came out of babel vnto ierusalem , ezra . 7. 9. 3 e   4 f day before the n. 5 g nones of august . 6 a   7 b   8 c idus of august . 8 7 6 5 4 3 9 d   10 e     11 f     12 g day before the id the 7. of this moneth nebuchadnezzar burnt the house of the lord , and ●l ierusalem . 2. king. 25. 8. 9. 13 a idus of august . 14 b   15 c   16 d     17 e     18 f   the 10. of this moneth , some thinke ierusalem to haue been burnt by the babylonians , ierem. 52. 12. iosephus ( lib. 5. cap. 26. ) said it was burned afterward by the romans the same day . therefore doe the iewes on this day obserue a most straight fast , and goe bare-footed , and sitting on the ground , reade twice ouer the lamentations of ieremie . 19 g   20 a   21 b calend. of septemb. 18 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 22 c   23 d   24 e   25 f   26 g   27 a   28 b   29 c   30 d day before the calends of sep. 31 e   the 2● . of this moneth is vsually called s. bartholmewes day . 9. september called of the latins , september . hath 30. daies . graecians , maimacterion . hebrewes , elul , which is their 6. moneth . 1 f calends .   2 g nones of septemb. 4 3 the first of this moneth haggai the prophet began to prophecie , hag. 1. 1. 3 a   4 b day before the n. 5 c nones of septemb.   6 d     7 e   the sixt of this month ezechiel saw another vision ezec. 8. 1. 8 f idus of septemb. 8 7 6 5 4 3 9 g   10 a     11 b     12 c day before the id.   13 d idus of septemb. the 7. of this moneth our late most noble queene elizabeth vvas borne at greenevvich , anno , 1533. 14 e   15 f   16 g   17 a     18 b     19 c     20 d   the 8. of this month , anno , 73. ierusalem vvas vtterly vvith fire and svvord destroied by titus the emperour ▪ ioseph . lib. 7. cap. ●6 . 21 e calends of octobe● 18 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 22 f   23 g   24 a   25 b     26 c     27 d     28 e   the 25 : of this month , nehemiah finished the vvalles of ierusalem , nehem 6. 15. 29 f   30 g day before the calends of october . festiual daies in this moneth be . the 21. s. matthew . 29. s. michael . 10. octob called of the latins , october . hath 31. daies . graecians , pianepsion . hebrewes , thisr● , and is then 7. moneth . 1 a calends . the 1. of this moneth the iews celebrated the feast of trumpets , leuit. 23 24 the later iewes cal this day the beginning of the new yere . 2 b   3 c nones of october . 6 5 4 3 4 d   5 e   6 f day before the n. ierusalem , after it had bin possessed of christian princes 88. veeres through mor tall dissension came into the hands of the saracen , ann. 1●87 . 7 g nones of october 8 a   9 b   10 c idus of october . 8 7 6 5 4 3 11 d   12 e   the 3. of this month some hi●ke the iewes fasted for the death of gedaliah ▪ wherby occasiō was offered to bring them againe into the miserable seruitude of the egyptians , 2. king. 25. 25. ierem. 41. 1. 2. &c. 13 f   14 g day before the id 15 a idus of october 16 b   17 c   18 d   19 e   20 f   the 10. of this month the feast of reconciliation was kept , leuit. 23. 27. so did the yeere of iubile euery fifty veere begin as on the same day , leuit. 25. 9. 21 g   22 a calends of nouember . 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 23 b   24 c   25 d   26 e   the 15. of this moneth the iewes obserued the feast of tabernacles 7. daies together , in memory of the lords protecting them i● the desert , leuit. 23. 34. 27 f   28 g   29 a   30 b   31 c day before the calends of nouemb. festiuall daies in this moneth are , 18. day , s. luke , 28. simon and iude. 11 nouember called of the latins , nouember , hath 30. daies . graecians , authesterion . hebrewes , mar●esuam , their 8. moneth . 1 d calends . the third of this moneth constantius the emperour , sonne to constantinus the great , departed out of this world , an. 364. hist tripart . in the end of the fift booke . 2 e nones of nouemb. 4 3 3 f   4 g day before the n. 5 a nones of nouem . 6 b   7 c   the tenth of this moneth an. 1483. d. martin luther was borne in islebia . 8 d idus of nouemb . 8 7 6 5 4 3 9 e   10 f   the 15. of this moneth was made a new holiday by ieroboam without the commandement of god , whereupon hee committed most ●icked idolatry in dan and bethel : but he remained not long vnpunished , nor his people vnplagued for the same , as may appeare , 1. kin. 12. verse 32. 33. 1. king. 13 , 1. 2. &c. 11 g   12 a day before the id. 13 b idus of nouemb 14 c   15 d   16 e   17 f   18 g   19 a   20 b   21 c calends of decemb. 18 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 22 d   queene elizabeth began happily to raign for the aduancement of the gospel of our sauiour christ ▪ the 17. of this moneth . 1558. 23 e   24 f   25 g   26 a   27 b   the 18 of this month titus the emperour most cruellie executed to death a great number of the iewes , ioseph . lib. 7. cap. 10. 28 c   29 d   30 e day before the calends of decemb.       festiuall daies in this moneth are the first day . the feast of all saints . the 30. and last day , saint andrew the apostle . 12. december called of the latins , december . hath 31 daies . graecians , pos●idon . hebrews , sisleu , and is their 9. moneth . 1 f calend. the 15. of this moneth antiochus placed an abominable idoll vpon the altar of the lord , 1. macc. 1. 57. 2 g nones of december . 4 3 3 a   4 b day before the no. 5 c nones of decemb. the 20 of this month esdras exhorted the israelites to put away their strange wiues , 1. esd. 9. 5. 6. &c. 6 d   7 e   8 f idus of decemb . 8 7 6 5 4 3 9 g   the foundation of the second temple was laid the 24. of this moneth . hagg. 2. vers . 11. 19. 10 a   11 b   12 c day before the id. 13 d idus of december . the 25. of this month our sauior christ was borne of the virgin , the yere after the worlds creation , 4018. on which day also antiochus epiphanes entred into ierusalem with a mighty army , ●●poiled the same , ios. lib 21 c. 16. on this day he prophaned the altar of the lord , 1. macc. 1. 62. which day also the iewes kept holy , because thereon the temple was purged from idolatry . 1. mac. 4. 59. 14 e   15     16 g   17 a   18 b   19 c   20 d   21 e   22 f calends of ianuarie . 19 18 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 23 g   24 a   25 b   26 c   27 d   28 e   the 28. of this month herod caused the poore innocents to be murthered , thinking thereby to haue slaine christ , mat. 2. 16. &c. 29 f   30 g   31 a day before the calends of ianuar.       festiual daies in this moneth are the 21. thomas apost . 25. the natiuity of christ. 26. s. steuen 27. iohn the e●ang . 2● . innocents , called commonly childermas day ▪ ¶ a rule to know how many daies be contained in euery moneth in the yeere . thirtie daies hath nouember , april , iune , and september . the rest haue thirtie and one , except it be februarie alone , which alwaies hath twenty eight meere , vvhen it is no bisextile or leape yeere . ¶ a note of the moneths , weekes , daies and houres , throughout the whole yeere . the yeere containeth moneths 12. hours 69478 vveeks 52. daies 365. day naturall , hath 24 houres . artificiall . 12 ¶ almanacke for ten yeeres the yere of our lord. the prime . sundaies letter . leape yeere . ash wednesday the first day of lent. easter day . whitsunday . 1615 1 a   feb 22. apr 9. may 28. 1616 2 g f feb. 14 mar. 31 may 19. 1617 3 e   mar. 7. apr. 20. iune 30 1618 4 d   feb 18. apr. 5. may 24. 1619 5 c   feb. 10 mar. 28. may 16. 1620 6 e a mar. 1 apr. 16. iune 4. 1621 7 g   feb. 14. apr. 1. may 20. 1622 8 〈◊〉   mar. 6 apr. 21. iune 9. 1623 9 〈◊〉   feb. 16 apr. 13. iune 1. 1624 10 d c feb. 11. mar. 28. may 16. to the right honorable sir henrie hobart knight and baronet , lord chiefe iustice of the common pleas , chancelor to prince charles , and to the rest of that honorable societie of his highnesse commissioners of reuenues prosperitie in this life temporall , and blessednesse in that which is eternall . if it should be demaunded ( right honorable ) why i would aduenture to vndertake a matter of this subiect ; so farre ( in opinion ) differing from my ordinarie imployments : it may please you to conceiue , that it is not altogether contrarie to my publike profession , as being a christian , though no professed diuine : and therefore may stand with my ordinarie worldly trauailes . for i am not ignorant , that euery man is bound , to indeuour , in his function of this present life , to seeke the meanes , to know , and to attayne vnto the life to come . and what i haue done in this , i may truly say i haue done it only , ( with earthly , and corporall ) to entermixe and increase my spirituall consolation and comfort ; by these priuate , ( though weake ) meditations : not purposing to haue exposed them to the variable censures of exquisite wits , whereunto i know they are now subiect : but that some of impartiall iudgement ( as i hold them ) hauing an accidentall view of them , thought it not vnfit ( weake as they are ) that they should be made publike : for the mouing of others , to a consideration of their fraile estates , being all subiect to one and the same mortalitie ; as also in the course of their liues , to the like censure of their doings , and execution of their vocations in this present life ; which reasons , i trust , may excuse both mine vndertaking and the publishing of these my weake meditations . i may also be demanded how i could presume , to make choice of your honorable patronages , of a worke so weake , and vnworthy . it may please you also to conceiue , that they more properly belong vnto your honors ( as being my labours ) then to any other : especially for that i am subiect in accompt , vnto that honorable table , of mine imployments , principally vndertaken by your directions and commands : and for that your imployments require not the totall allowance of time , which ( to my little profit ) i find my selfe to haue ; i can no better expend the idle interims of the rest of my libertie ( my dutie and care , to answere your expectations in my seruice , duly respected and performed ) then to seeke mine owne satisfaction , in that which immediately concerneth not your ordinarie imployments : but my future accompt of another seruice , enioyned me by another master . and although it be true , that , a man cannot serue two masters , god and mammon : he may yet serue god and man : but in seuerall respects ; god in spirit and truth : and man in loue , and faithfull execution of his vocation : and hee that so serues the one , as hee neglect not the other ; he is that faithfull seruant of that one , that shall reward him here with an inuisible gratuitie , peace of conscience : and of that other , who shal recompence him with a competent temporall salarie . this is that golden meane , which whoso keepes ( be he of highest or lowest function in the world ) wades safely betweene the two extremes : for , he that so serues man , as he neglects god : or so serues god , as he is no way seruiceable to the church or common-weale , serues rightly neither god nor man. for , as god created man for himselfe , as touching his spirituall : so hath hee enioyned labour for man , as touching his corporall part . and both these may bee performed ( and ought ) by euery man , without exception , according to his calling : nay , one stands not with-out the other : but the one is performed the better for the other : for , without seruing of god , no blessing is obtayned , & with-out gods blessing , corporal labours neither prosper , nor profit man : and with-out an honest calling duly and truly executed , god nor man is rightly serued . therefore i , ( though i come far short of perfection in either ) do endeuour with vnfayned desire , so to walke and work , as i may perform my dutie to both : humbly requiring your honours to shewe the like mind towards mee , as doth my heauenly master , namely , to accept the will for the deede : so shall i thinke my selfe happy in my reputed vnhappinesse , and indeuour to bestowe the residue of mine vnpleasant pilgrimage , as neere as i can , to the discharge of my duties and seruices to god and man ; recommending your honours to god , my selfe to your seruice , and this silly pamphlet vnto ( though vnworthy of ) your pervsalls . at my house at hendon , the 10. of aprill . 1619. your honors in all seruice readie to be commanded , io. norden . a most necessarie and patheticall meditation & confession of mans miserable estate by nature : and of his restauration by the death of christ ; with many necessarie petitions concerning this life , and a happie death , fit for men of whatsoeuer estate or qualitie often to ruminate . idoe acknowledge & confesse vnto thee , most mercifull god , and louing father , that i am in thy sight , a most miserable and wretched sinner , aswell by the originall corruption of my nature , as by the continuall course of my sinfull life , wherein ( i cannot but cōfesse ) i daily transgresse and breake thy most holy commandements . the thoughts of my heart are onely euill euermore ; the words of my mouth are often prophane , and all mine actions euill , whereby i acknowledge my selfe , to haue worthily deserued thy fierce and iust indignation , and consequently , mine owne fearefull condemnation . and were it not that thou art a god most mercifull and truly gracious , full of compassion , forbearing long to punish sinners , i had perished through thy iust iudgement long agone , euen in my youth ; for , as soone as i was able to speake , though vnderstanding little , i indeuoured to excuse my childly errors with vntruths , falshood , & lying ; growing to mans estate , and to the abilitie to act greater sinnes , i omitted no one forbidden vanitie offered to any of my sences , but greedily imbraced it ; and as i increased in yeeres , and in strength to sinne , so did i increase in cōmitting wickednesse ; neither reuerencing thee , nor seeking to know thee , or to obey thee according to my dutie , but rebelled against thee and thy lawes , as if thy threats against sinne and sinners , had been only to terrifie and not to punish them : and thy promises of spirituall comforts and future happines , had been only to withdraw mee from my carnall delights ( wherein i reposed all my felicitie ) perswading my selfe there was no danger in sin , nor reward for well-doing . thus foolish was i , and ignorant by nature , shewing that i had no originall goodnesse in mee , but corrupt in my conception , sinfull in my birth , and wicked in my life ; and consequently , the childe of wrath . this masse of miserie befell me by the fall of the first man adam , in whom i was first good , and pure , and righteous , and holy , like vnto thee , o god of heauen : and had not adam defaced that image of sanctitie in himselfe , i should haue remained holy , as thou art holy for euer . but by his disobedience i lost in him all obedience towards thee , and became a rebell like vnto him , euen in his loynes , for , in him i was conceiued in sinne , and through the corruption of that my conception , i only bring forth iniquitie . beeing thus miserably cast downe from glorie to shame , from light to darknesse , from sanctitie to sin , from heauen to hell ; to whom shall i appeale for reliefe ? whose aide shall i craue for the obtayning of thy fauour & loue againe ? for , being depriued of thee , i am dead , being aliue : if i die without thee , i die eternally : but , lord , now i know thee , and whom thou hast sent , iesvs christ ; and i know , that in thy seuere iustice through him , thou remembrest mercie ; and in thy fierce wrath , thou shewest compassion , which in nothing appeareth so much , as in the performance of thy promise in sending thy sonne , the seede of the woman , who according to thy couenant hath conquered satan , and trodden downe the serpent , by whome our first parents were inuenomed and stung vnto death , and i in them : but now in and by that sacred seede iesus christ , that poysonous sting is remoued , and all beleeuers restored to life : therefore , lord iesu , thou lambe of god , that takest away the sinnes of the world , haue mercie vpon me , take away my sins , wash me and make mee cleane , through thy bloud , from all my filthinesse , giue me a liuely faith to take hold of thy merits , and to depend vpon thy promises of saluation : and that i may apply thy salutarie death vnto my sicke and diseased soule , wounded by the dart of sinne , and guilt of disobedience ; set thy righteousnesse against my sins ; and thine obedience , to my disobedience , couer me with the robe of thine owne innocencie , that the foulenesse of my deseruings may be hidden from mine highly-offended god , who by promise will impute thy most absolute integritie to be mine , as he imputed and laid all the sinnes of adams posterity vpon thee , as thine . lord , now at the last , lighten mine vnderstanding , purifie my heart , sanctifie my will , order all mine affections , and actions , and rectifie so my conuersation , as i may walke as thy truly adopted sonne , in holinesse and true righteousnesse , and be kept euer blamelesse , vntill the glorious appearing of christ my sauiour , in whose name i now come vnto thee , most louing and mercifull father , beseeching thee for his sake , that i , feeling and confessing the hainousnesse of my sinnes past , and groning vnder the burden of them , may feele the release and ease of them , in that i , through thy holy spirit am assured and stedfastly doe beleeue , that christ my most louing redeemer , hath borne the burden of them , euen for me . grant , deare father , that i being assured hereof in my conscience , may be renewed in the inner man , through thy grace , that i may hate , detest , and abhor sinne , and indeuour to liue according to thy will all the dayes of my life . and for as much , gracious lord god , as i must here continue , during thine appointed time , in this dangerous wildernesse of many vanities , subiect to many troubles , tryed with many temptations , and compassed with many and infinite miseries and dangers : hauing of my selfe no succour , no defence , no safetie , but in thine alone fauour , power , and prouidence , i humbly pray and beseech thee , o mercifull lord god , to looke downe from heauen vpon me , in mercy and louing kindnesse : shew mee thy wayes , teach mee thy pathes , leade mee euer in thy truth , and instruct me in the things that i ought to learne , and learne mee how to practise , & to leade my life according vnto the same , lest i follow vanities , and delight in sinne ; lest i fall into troubles , and there bee none to deliuer mee ; lest sathan preuaile against me , and i fall from thee ; and lest i fall into dangers , and perish in my miseries . turne thy face towards me , o lord , and cheere me with the brightnesse of thine amiable countenance , for when thou turnest thy face from me , i faint ; and when thou hidest thy countenance , i fall fearefully . as long as thou art with me , i am safe ; when thou leauest mee , then troubles afflict me , enemies insult me , and triumph ouer me ; i am then subiect to all miseries : satan with his temptations preuaileth , my corrupt affections misleade me , the world with vanities distract me , and i am not able to looke vp , my heart is cast downe , my mind is estranged from all goodnesse , and my will is carried into all forbidden things . so that i am as a dead man , or rather no man , but the meere image of a man , in whom dwelleth neither right reason nor humane vnderstāding , a beast in thy sight . hide not therefore thy face from me , o lord , nor cast thy seruant away in displeasure . thou hast been euer , and in all things , my succour , leaue me not now , o lord , nor forsake me , o god of my saluation : but continue thy loue and fauour towards mee , that i may againe recouer my spirituall strength , and be enabled to serue thee with a faithfull , constant , and obedient heart , vnto the end . in my necessitie furnish me , o lord , with all competent meanes for the maintenāce of my present life and estate here , in plen tie make me truly thankefull , in want patient , in sicknesse be thou my physician and heale me , and preuent satan , that he in the time of my finall visitation ouer charge me not , laying before the eyes of my weake conscience , my sins past ; but arme me with the assurance of thy mercies , and with a liuely hope of future glorie with thee in the heauens . if enemies rise vp against me to take away my life , my goods , or good name , preuc̄t them of their purposes , and make their counsels and practices like achitophels . if i bee persecuted for the testimonie of thy truth , giue mee perfect knowledge , cōstancie , courage , and boldnesse , through a liuely faith , to suffer what it shall please thee shall be laid vpon mee ; in captiuitie , banishment , and whatsoeuer other tryalls , be thou euer neere vnto me , and ease me , relieue me and comfort me , and neuer lay more vpon mee then i shal be able to beare ; and in my troubles neuer leaue me , nor for sake me , and let all things worke for my comfort in thee . blesse and prosper vnto me my vocation , giue mee wisedome and strength to execute the same , and that sincerely without corruption : let thine holy angels goe with me , take charge of me , and defend and prosper me in all my iourneys , trauailes , labours , enterprises , and endeuours : and let my conuersation be such , so vpright , & vnblameable , that the wicked haue no iust cause to carpe at the course of my life . so will i giue thāks vnto thee , thy praise shall be in my mouth continually . the godly shall see it and reioyce : and i will publish thy goodnesse towards me , before the sons of men ; and will tell how readie thou art , to help them that call vpon thee : as for mee i will confesse that before i sought thee , thou offeredst thy selfe to be found of me ; when i prayed vnto thee , thou heardest mee ; when i came vnto thee , thou reiectedst me not , but pardonedst my sinnes , and deliueredst mee out of all my feare . glorie bee to thy holy name , o gracious lord god , in iesus christ : and thy name bee euer glorified , my heart in thee comforted , my sinnes by thee couered , my necessities by thee truly relieued , a competent estate vnto mee by thee euer preserued , my hope in thee euer confirmed , and all mine vndeserued enemies conuerted , or confounded . make me wise , o lord , to vnderstand and consider my latter end , let my whole life be a preparation to death ; and the meditation of death , the rule of my life : let mee studie to bring forth good fruits in mine age , and let my latter dayes bee the dayes of my chiefe spirituall comfort , and mine obedience vnto thee , more at the last then at the first , enable me so to walke in mine old age , as i may increase from strength to strength , that at the length i may appear with the rest of thy saints , in that kingdom of glorie , which thou hast prepared for all them that loue the appearing of thy sonne our lord iesus christ , whose comming grant to be quickly , to finish these dayes of sinne . amen . lord euermore increase my faith , and multiply thy blessings vpon mee vnto the end . an eye to heauen in earth . a necessarie watch for the time of death . meditation i. a meditation concerning death . it is a thing not seldom cōming into my mind that i must die , & that i haue but a short time to liue : and that the time , when ; the place , where ; and the manner , how i shall dye , is vtterly vnknown vnto me : and that i shall come vnto iudgement , for all that i haue done , or shall doe in the flesh . these things i know , yet haue i not learned what it is to die . to die , all men know , is the separation of the soule from the bodie : but what the soule and the bodie feele at the instant of separation , may be coniectured , but neuer vttered or conceiued . i see men of all ages die , and that by sundrie kindes of death , and no doubt , there is great difference of paines to the bodie , for euery death is not alike tolerable , nor euery humane creature of like resolution and patience , which may somthing extenuate or aggrauate the paine . and , no doubt , there is likewise great difference of the ioy or griefe of soules departing , for according to the life and death of the partie , so is the soule in hope or horror , at the instant of separation : for the angels of god , or satan , doe attend the instant of time , to receiue it , and to transport it to it place of diuine appointment ; and therefore is it sensible of present succeeding ioy or paine ; but in what degree of either , either hath , neuer any dying , by whatsoeuer death , returned to declare it . as touching the future ioy and paine , the rich man and lazarus doe in part shew , both in the extreme degree , and so vnspeakeable , as they cānot be truly conceiued nor expressed . and whether the soule be sensible of any earthly or materiall thing , in it passage from the bodie to it place ( as some without warrant haue dreamed ) is needlesse to dispute ; yet thus farre i am bold to affirme , that the spirituall apprehension of the place whither it passeth , swalloweth vp all sense , affection , and desire of visible creatures . i leaue therefore to inquire and search into that which is no further reueiled , then i haue warrant to beleeue , and doe only desire to be prepared , and to be readie when the time of my separation shall come . a conflict , no doubt , i shal feele in the approching of death , betweene my bodie which is earthly , and my soule which is spirituall ; howsoeuer , notwithstanding , they differ in cōdition , yet they are louingly linckt together , and therefore , vndoubtedly , vnwilling to be sundred : how , and whatsoeuer i feele , it shall bee vnto mee ( as is death it selfe ) aduantage . it cannot bee auoided but a diuorce must be , as testifieth the holy ghost : it is appointed that all men shall die once . there is the separation , and that but once . it is not with the soule and the bodie , as it is betweene man and wife , who may admit a diuorce , and yet bee conioyned againe : so cannot the soule , once seuered from the bodie , vnlesse by speciall miracle , as was that , that christ wrought vpon dead lazarus ; who , though he had beene so long dead , as he stunke in the graue , yet christ , by vertue of his word , which was god , raised him , soule and bodie ; so that he may be said to die twice ; which was an extraordinarie miracle to shew the glorie of god ; as was also that of the rulers daughter , whom christ made to liue being dead : this was by the power of the great prophet . and both eliah and elisha did the same thing by the power of the same god. the first , in giuing life to the dead sonne of the widdow of sarepthah : the other , to the sonne of the shunamite woman ; these may bee also said to die twice . but hath any man learned by their relations what it is to die ? or may a man by their examples presume , that though hee die , hee may yet reuiue againe , as did the souldier cast into elishaes graue ? and so by often dying , learne to die better ? no , it is neither permitted nor necessarie , to fore-know the moment of our naturall death : for , the houre wherin are many minutes , and the minute wherin are many moments , as touching naturall death , are equally as vncertayne to man , as is the houre , the day , the weeke , the moneth , the yeere , of christs comming to iudgement , which , that he will come , is as certaine as death : but , as touching the time of the cōsummation of al things , christ , as hee was man , confessed , he knew not the time , yet was no earthly thing hid from him , no not the thoughts of men . but that day is concealed in the generall , as the houre of mans death in particular ; only to make vs , and to keepe vs in such a continuall obedience , as if death should suddenly steale vpon vs , we may be readie to imbrace him , in what manner soeuer hee should execute his seuerity vpon vs. whereby i learne , that , as i tender mine own safetie : so i should prepare me for that , and to that , which come it sooner or later , cannot be auoyded . it is then the principall point of diuine wisdome , to learne and to practize to liue well : for without a godly life , i cannot willingly and comfortably imbrace death , which can neuer bee euill , if a good life haue gone before . as i shall dye , so shall i rise : if i dye iustified , i shall rise to be glorified . to liue well , as some account it , wealthily ; is not well . and to dye rich , is not to dye righteous ; for so should the rich glutton haue beene carryed into abrahams bosome , with , or before poore lazarus . the cōdition of worldlings , no doubt , is glorious , were it good & pleasant , were it truly profitable . it is high in conceit , but not as it is taken , true happinesse . it is no higher then the eye can see : it consisteth but of the earth and earthly things . the swine thinkes his condition happie , yet only noozels in the earth , for apples and acornes , neuer looking to the tree from whence they fall : so doe worldlings wallow in all carnall care , how to become great and glorious in this life : seldome or neuer looking vp , with the eye of faith to him , from whom and from none else commeth the riches that maketh a man blessedly happie . contrarie , is the condition of the childe of god , who loues god in feare , and feares him in loue : accepting euery smal gift as a great measure of his bountie : resting content with whatsoeuer god will vouchsafe to bestow on him , liuing in the world but dead to the world , following with diligence and truth , his vocation , be it neuer so base and contemptible ; receiuing with thankefulnesse to god , whatsoeuer he enioyeth in this life , not setting his affection vpon that which the world loueth , but affecteth whatsoeuer hee hath for his sake that giues it , hauing the eye of his sanctified soule alwayes , and in all things in prosperity , in aduersity , in health , in sicknesse , in peace and persecution , in fulnesse and in want , and is alwayes conuersant ( as it were ) in heauen , desiring to bee dissolued , to bee with christ. these are the pleasures of that life that precedes a happie death . my desire therefore , and continuall indeuour shall be to learne , and my care to practize the life and conuersation of a liuely christian , in continuall filiall obedience , not after the flesh in shew only , but after the spirit in truth ; not for the bodie only , as doth the beast that perisheth , but for the soule , which being safe , the bodie cannot finally perish ; and safe i cannot bee in soule or bodie , vnlesse i liue in christ , and christ in me : for i now find that , as long as i liued without christ , i did but liue in shew , as the angell of sardis , who had the name to liue , but yet was dead : so i , though i liued and breathed , and had a naturall being , yet was i dead spiritually without him , as the wanton widdow , that was dead while she liued . but by the spirit of christ , i am now againe made aliue , desiring to liue in him ; hee is life in deed : to walke in him , hee is the true way indeed , and to beleeue in him , he is truth in deed . my former learning to liue was in carnall libertie , which i now finde to bee but foolishnesse , falshood and deceit . i now seeke to learne to liue according vnto christ , though late , though it bee the very euening of my day being called vnto , and if i doe perseuere in my labour , according vnto my dutie , i doubt not but to receiue my penny , as well as if i had carryed the burden of the whole day of my life : for , he that calleth me into his vineyard , is truly bountifull , and respecteth not the quantitie , but the qualitie of my worke : not how much i doe , but how well and willingly i doe it , for , he rewards none for merit but in mercie . and now finding my selfe , to be , not only in the way , but neere vnto the end of my day , i desire so to finish it , as i may liue in him vnto the end , that is life eternall : that as he is eternall , i , beginning here to liue in him , i may liue eternally with him , in heauen after this death . and therefore i doe heartily abhorre the life that i haue led with-out him , desiring now a right preparation , so to lay downe this mortall bodie , as it may bee taken vp and raysed by the vertue of christs resurrection , at the comming of him in the cloudes : and in the meane season i desire so to walke in my spirituall part , as in his time also hee may againe receiue it , that gaue it : for , i know that if my earthly house be destroyed , i haue a building of god , an house not made with hands , but eternall in the heauens . and through the mercy of god in christ , i shall then remayne for euer in abrahams bosome , the paradise of god , a new and spirituall ierusalem . i confesse , i ground not mine assurance of my future blessednesse , vpon any worthinesse or merite of mine owne , whose merits i acknowledge gods mercies . therefore ( being dissolued ) i beleeue not , that the prayers of friends , or mediation of saints or angels , or any missall sacrifice , after my soule hath left my bodie , can auayle me any thing . but doe contrarily beleeue post-prayers , to bee meerely fruitlesse , if not sinfull , the intercessions of saints or angels to be needlesse , if not fabulous . i only relye vpon the al-sufficient sacrifice of the bloud of iesus christ , shed vpon the crosse for me , and his merit and mediation to bee mine onely atonement with god for my sinnes being liuing , and through his power my soule to bee transported to glorie , my bodie being dead , from whence neither sinne nor satan , principalities nor powers shall be able to remoue mee , nor to take mee out of my redeemers hands . glory therefore bee vnto god in iesus christ , who hath deliuered mee from the power of satan , death , and hell. this mine assurance giueth mee peace in christ , yet doe i withall feele another law within mee , stirring mee vp , or rather casting mee downe into sundry corrupt motions , tending to sinne : and did not god assist me with his grace , i could not but fall backe , and runne the way wherein i walked before i was called : and to that end satan ceaseth not to apply all his malice , and meanes , to allure mee to doe those things i should not doe ; taking aduantage of my corrupt inclination , and to hinder me from doing those things i should doe : besetting mee with many feares , as first of death that is euery houre ready to seise vpon me . secondly , by laying my sins before the eyes of my giltie conscience , and lastly , the darke and ougly graue , that gapes to swallow vp my fleshly part . but what of these ? should i be afraid of them ? no , satan himselfe , i know is chained , and the execution of his malice limited : and beyond the compasse and extent of diuine permission hee can not doe . and hee that keepeth the house of my soule , is that absolute strong man , that hath already conquered him in me , and for mee , and hath redeemed mee out of his power : my ransome is paid , and i am become a freeman in christ ; who , although he leaue me for a time , here in a warfare against many enemies , and many kinds of aduersaries , of whom i may receiue some stripes , sometimes wounds , and many foyles : yet shall i neuer be ouercome , nor fall finally , for he that fighteth for me , hath chosen mee , whose election is sure : for whom he once receiueth , hee loueth to the end . and therefore i know that vnder his power and protection , i shall maintaine that good fight of faith , vntill i haue subiected all mine enemies , and at length be renewed , and enioy his full presence by whome i haue gotten the victorie . then who shall lay any thing to my charge ? or who shall condemne me ? it is christ which is dead , yea rather which is risen againe , who is also at the right hand of god , and maketh request euen for me . and where the iudge of iudges iustifies , no inferiour iudgement may condemne . but i am so farre , both from cause or conceit to iustifie my selfe , as i acknowledge my sins so great , and my wel-doing so weake , as i vtterly condemne my self , worthy not onely of infinite stripes , but of eternall death ; yet i haue hope , for hee that is truth it selfe , hath promised mercie to penitent sinners , among whom i acknowledge my selfe the greatest : yet i know his mercie & goodnesse to be greater , whose manifold mercies shewed vnto others confirmeth my assurance , that my sinnes ( great as they are ) are not onely pardonable , but already pardoned in christ , his beloued , & my soules best beloued : on him i fixe the eie of my soule in faith ; from his vertue i receiue , the most salutarie oyle of grace , whereby i am cured of all my death , bringing diseases : and from whom and by whom , i haue tasted such an heauenly antidote , that hereafter , none of satans poysonous confections shall re-inuenime my spirituall part . hee may take and tread on my heele : but i shall trample on his head , through the power of that great conqueror . and therefore though his principall and chiefe champion death , take me and bind me hand and foote : i shall breake his cords , as easily as samson did his . if he cast me bound into the graue , couer me with dust , and fill my mouth with clay , shut mine eyes , bereaue me of my sences , and send mee into vtter obliuion , out of the sight of all my naturall friends , i shall rise & come forth againe , i shall see againe , euen with these eyes , and in despite of all his despite , receiue a farre greater strength thē death can bereaue mee of here ; & am assured , that neither death nor the graue shall retaine me vnder their power , for euer . but as there is a sowing time of bodies in the earth , so shall there come a reaping of them , when they shall be carried into the garner of euerlasting glorie . therefore i doe not only not feare this death , this bodies dissolution , but desire it rather when it shall please him , that gaue mee my life , to take it againe . for , i am not ignorant , that it was but lent me at the first , as a pledge of a better life after this death : and therefore shall i most willingly restore it , when it shall bee required . christ my sauiour was once among the dead . but his death , is my life , as to all also that beleeue . by his death hee conquered death : and by his rising againe , made way for mee and them also to ascend , where hee is ascended , namely , into the highest heauens , into the bosome of his father , and my father and their father , and there remaineth in our flesh glorified , holding the possession of that heauenly kingdome in the name of , and for all his members . should i then or neede i to be afraid to lay downe this my mortall body , also among the dead for a time ? my sauior lay three dayes in the graue , and rose the third . if i lie three thousand yeers , it is but as three dayes , for with him a thousand yeeres are but as one day : and therefore , as sure as hee rose in three dayes ; so , in time , though it bee according to the suns reuolutiō after many yeeres , yet i shall find no tedious tarying , for the accomplishment of his promise , touching my resurrection : for , the vttermost of this temporall death , is but the separation of the soule from the body , which lasteth but for a season finite , and after , they shall meete againe for a time infinite and without time . and what is the graue , but a bed to rest me in ? a place of protection , as it were , to free my mortall body , from danger , from sicknesse , from labour , and carke , and care , and feare , and griefe , and enuies , and crosses , and sinne ? blessed are they that die in the lord : for they rest from their labours , and all inconueniences . it is not so with all such as die : not so with them that die , but not in christ , whose labours doe then but beginne . what then is death , but a sleepe , out of which , i know , i shall awake againe in the most glorious morning of the most ioyfull appearing of my redeemer in the clouds ? this death then carryes a name farre more fearfull and more terrible , then indeede it is : rather to bee desired , and willingly to be imbraced , then to bee feared or fled from , especially of them that truely vnderstand the benefit it bringeth ; and the discommodities that accompanie men in this life , especially liuing after the flesh , and not after the spirit . as there is a naturall and a spirituall death , so is there a spirituall life and a carnall life , and that in this pilgrimage or passage frō birth to buryall , the first cannot bee properly called a naturall , but a spirituall life , though it partake of both . the bond-woman and her seed must awhile remayne with the free-woman and her sonne the earthly body , and the corruption thereof , with the heauenly soule . though the fleshly part bee here maintayned by naturall meanes , as by the ayre wherein i breathe and moue , and by foode which nourisheth bloud the vitall spirits and outward members visible to men : yet in the same house of clay , there is a spirituall and an inuisible life which is nourished in a more diuine manner , not by bread that perisheth , but by the word of god , which worketh faith the life of the soule , which feedeth on things that are aboue , and not on things of the earth . and therefore doth the spirit of god for instruction , lay downe before the sonnes of men , the fruits both of the one and of the other , of the flesh and of the spirit ( which are contrary one to the other ) to shewe what bitter fiuits proceede of the flesh , to moue man to flie them ; and the sweet fruits of the spirit , to allure vs to follow them . the fruits of the flesh ( saith saint pavl ) are manifest ; ( meaning indeed too common ) which are adultery , fornication , uncleannesse , wantonnesse , idolatry , witchcraft , hatred , debate , emulations , wrath , contentions , seditions , heresies , enuie , murder , drunkennesse , gluttony , and such like : affirming also , that they that do such things shall not inherit the kingdome of heauen . a fearefull conclusion against those onely , that with delight cōmit them , for that they are so contrarie to the law of the spirit , which produceth loue , ioy , peace , long suffering , gentlenesse , goodnesse , faith , meekenesse , temperance ; against such there is no law. but here ariseth , and i doe apprehend a fearefull fallacie , to lye hidden in the performance of these spirituall workes : for as i may flatter my selfe to bee spirituall , and yet be more carnall ; so may i censure a man carnall that is more spirituall : for the performance of these spirituall works , as it were , literally and in outward shew , is meere carnalitie , ostentation , tending to pharisaicall glorie : & better fruits proceede not from mee by nature , then to seem , what indeed i am not , sincere and pure , religious & holy , counterfaiting the workes of the spirit , by a kinde of outward imitation of men indeede truely sanctified . and aboue all other sins , this , which is hypocrisie , is most to be condemned , for that it deceiues not onely other men , but the counterfeit himselfe . but being indeede endued with the quickning spirit , which causeth me to die vnto the world , and the vaine-glorie thereof ; then shall i inwardly and spiritually liue vnto god ; and the works that i shall doe , shall witnesse vnto men that i dissemble not with god ; yet when i finde my selfe most and best inclined to spirituall actions , i finde and feele againe and againe the buffets of my corrupt nature wresting mee to the contrarie : what shall i then say ? doe i good , because i will doe good ? and doe i not euill , because i will not do euill ? nothing lesse ; for , my will is no further free to do that which is good , then it is made free by the grace of god. and againe , my will is so farre prone to euil , by how much i am not preuented by grace . to euery good worke god giues the will and the deed ; and euill is alwaies present with mee . therefore i in part desire , and in part feare to die , yet i must die . forasmuch therefore , as i know i shal die , and that the way to die well , is first to liue well , which is not in my owne power , i must seeke the meanes of god : and therefore it behoueth me to be much conuersant in his word , wherein the way is described , and the meanes prescribed , and yet not vnderstood by naturall wisedome , but by the spirit of god which reueileth the same ; therefore ought i to aske wisedome of him that is wisedome it selfe , who willeth me to aske , and i shall receiue wisedome ; to seeke , and i shall find grace ; to knocke , and hee will open the dore of diuine knowledge ; how to walke in the way of a godly life , the true and perfect preparation to a happy death : and this death is the gate of eternall life : to aske , seeke & knock , importeth prayer ; and prayer , an inward heartie desire to obtayne that at the hands of god , which i by no other means can obtayne : and this by a feruent , firme , and constant assurance , that god , to whom i pray , will grant my request in the merits & mediation of his sonne ; so that i neede not doubt , but that if i aske spirituall things spiritually , and wauer not in my faith , i shall obtayne grace , so to walke in this life , as i shall not fear to die , but with cheerfull alacritie imbrace it , when it offers it selfe vnto me : therefore will i open my mouth vnto him that hath promised to fill it , i will addresse my heart to him that can and will direct it , and so present my prayers before his mercies seate , prostrate vpon the knees of mine vnfayned heart , and he will heare me and saue me . a prayer for a godly life , and a happy death . the prayer . o gracions and most louing lord god in jesus christ , the fountaine of life , and the disposer of the same by death , how , where , or when it shall best please thee , euer for the best to them that loue thy name . i cannot but confesse and acknowledge , that death cannot but be fearefull , if a godly life go not before . o what a terrour therefore befals me , o lord , through the consideration and calling to mind the former course of my most corrupt and sinfull life ? how can i but feare to be dissolued , when i thinke of and call thy iudgements into my minde , and that hell and destruction attends the death of the wicked , but the righteous shall be glad in thee , and trust in thee , and all the vpright in heart shall reioyce , to whome death shall bée great aduantage . let it therefore please thée , o my most gracious god and louing father , to remember thy mercies , and in the multitude of them put away & cleanse me of all my sinnes , and so reforme me , that hence-forth i may walke before thee and be vpright . i am a man void of counsell , neither is there any vnderstanding in me : i am not sufficient of my selfe , so much as to think a good thought , but my sufficiencie is of thee . therefore teach mee thy way , o lord , that i may hence-forth walke in thy truth . knit my heart vnto thee , that i may feare thy name , make my heart vpright in thy statutes , for , thou lord , hast pleasure in righteousnesse , and hée is blessed , in whose heart are thy wayes . graunt therefore , gracious lord , that according to the riches of thy grace , i may be strengthened by the spirit of the inward man , that christ may dwel in my heart by faith , and so my whole spirit , soule and bodie , may bee kept blamelesse , to the cōming of the lord iesus . and if i haue found fauour in thy sight , shew me thy way , that i may know thée , and may walk from henceforth all the dayes of my life , in a sincere & sanctified conuersation , and take away the vaile wherewith my mind is couered , that i may behold thy glorie , and bee changed into the same image by thy spirit . it is thou only that giuest wisedome , and out of thy mouth proceeds knowledge and vnderstanding : therefore , make me more and more to abound in knowledge and all iudgement , that i may discerne betweene good and euill ; and bée kept pure & with-out offence , vntill the finall dissolution of this my mortall body , filled with the fruits of righteousnes which are by jesus christ vnto the praise and glorie of god. let mée not , good father , be giuen ouer to the lust of my aduersarie , nor to mine owne corrupt hearts desire , that iniquitie should haue dominion ouer mé● ; but make mee perfect to euery good worke , who workest in thy children both the wil and the deede . o lord , teach me to do thy will , for thou art my god : make my heart constant , and euer kéep it vnblameable before thée in holinesse , that i may serue thée in al holy duties with a good conscience , and may walk before thée in truth , and with a perfect heart , doing that which is good in thy sight . let thy peace , which passeth all vnderstanding , preserue my heart & mind in iesus christ , euen to the end and in the end ; yea , euen when the messengers and pangs of death shal take hold on me , euen then support me , that satan with his malicious suggestions , and infernall temptations , preuaile not against mée , in laying before the eyes of my guiltie conscience , the vglinesse of my sinnes past , or by drawing my minde into any forbidden thought or desire . draw me out of the net that hee priuily layeth to catch my soule in , breake it for mee , for thou art my strength , make haste to deliuer me and saue me : for , my soule is filled with euils , and my life draweth neere vnto the graue . and what man liueth and shall not see death ? séeing then , deare father , i am appointed to die , and that death cānot bée comfortable vnto mée when it commeth , vnlesse a godly life goe before : prepare my hart , o lord , prepare it to a holy conuersation , and a ioyfull and gladsome resolution , that i may lay down this mortall body of miue in the dust , whence it was taken and made , and to surrender my soule with all heauenly alacritie into thine hands that gauest it . and when the snares of death , & the terrors of the graue take hold of mee , then lord , let me find fauour with thée in christ my redéemer , in whom i beséech thée to deliuer my soule . amen . lord , euer increase and confirme my faith . meditat . ii. now then , i hauing by the grace of god , in some measure , learned to liue , and to know i shall dye : what remayneth , but that i looke for the day , and attend the houre , not knowing when it will come ? and therefore to bee alwayes ready : hauing also ( through christ , ) receiued the spirit of boldnesse , to remooue out of this bodie , to bee with the lord. this boldnesse , i confesse , i haue not of my selfe , it is the gift of god , who in the beginning made mee to his image , without spot ; but spotted before i was borne , by him that was once without spot , whose fault is now by imputation , nay , by action mine : whereby i bringing sinne and corruption into the world with me , haue deeply defiled my selfe , by like actuall disobedience , and therefore may iustly feare the face of that seuere and iust iudge ; especially hauing so many , and so strong aduersaries ; satan with his principalities and powers , and spirituall wickednesse , a million of sinnes , and a guiltie conscience ; besides the horrours of death and the graue , enough to cast my sinfull soule into vtter destruction , were there not a power aboue his power and principalities , to subdue his . i thanke god in christ , i haue beene taught , and i know that the seed of the woman hath subdued satan , led him & all his powers , principalities , and spirituall wickednesse captiue , triumphing ouer him and them vpon the crosse , making a shew of them openly . and this i am not only taught to know , but i beleeue the same , stedfastly : lord , strengthen my beliefe . as for my siunes past , i feare them not : for christ suffered for them once , the iust for the vniust , to bring me to god. as touching death : i knew that my redeemer liueth , and he hath taken away the sting therof ; and made a way for mee through the graue to come vnto glorie : through the valley of death , to passe vntill i come to the lord my god in sion . i cannot yet but confesse , that notwithstanding my boldnesse , i feele many wauerings , i am not at all times alike bold , but often tremble at the consideration of death , because i haue had no experience of the terrour thereof : and therefore though the spirit be willing , my flesh is weake . but i am so much the more strengthened , by how much i doe consider , that euen the dearest of gods children haue sometimes staggered at the consideration of death : saint paul himselfe confesseth , that he had fightings without , and terrours within . peter for feare of death denyed his master . and our sauiour christ , being lest vnto his manhood , wished ( though contrarily resolued ) that the cup of the crosse might passe , and that hee might not drinke of it . death comes with an vgly and fearefull countenance to all , but especially , to them that haue their consolation here . death , nay , the remembrance of death ( as the wiseman affirmeth ) is better to him , that hath the wealth , the pleasures , and happinesse of this life . and vnlesse the lord by his grace support and sustaine the best man , he will feare and faint at the approching of death . therefore will i make my prayer vnto god in christ , to giue me strength , and an holy resolution , to imbrace death when it shall come . a prayer against the feare of death , fit to be said at all times , especially in sicknesse . the prayer . o lord my god , and gracious father in iesus christ , who hast formed mee of the dust of the earth : and by thy spirit made me a liuing soule in a mortall bodie : giue mée grace continually to remember my mortality , how i am borne to dye , and that after death i shall come to judgement , yet hast thou hidden the time when , the place where , and the maner how i shall dye , from mee , all knowne to thée . teach mee therefore , gracious father , teach mée so to number my daies , as to consider , that the more they increase in number , so much the neerer i draw to the time of my dissolution : therefore giue mee wisedome and a heart , whereby i may apply me thereunto , that i may be at all times , and in all places , watchfull and readie to imbrace the comming of that , which i cannot auoyde . let mée not rest secure in health , nor be dismayde in sicknesse ; but let my heart bee euer set on the things that are ; where i desire , and hope to come : and not on the things which i sée , and partake herein this life . teach mee thy wayes , instruct me in thy lawes , giue me a repēting heart , a sanctified spirit , that i may walke here before thée , and here doe thy will , as thy saints and heauenly companies doe thy will in heauen : that in this earthly pilgrimage i may bee numbred among thy saints militant , that i may not feare to bee translated from this place of banishment , vnto that inheritance purchased by christ my redéemer : where i shall partake of his glory with thy saints , now triumphant in that most glorious new ierusalem . while i liue here , let thy word bée deare vnto me , let the crosse of my lord and sauiour christ , be euer before the eyes of my mind , euer assuring my selfe , that his death is my life : make mee therefore holy , as he is holy . and as hee layd downe his most sacred bodie in the earth for a time , and rose againe to glorie , and as hee resigned his afflicted ( yet innocent ) soule , into thy hands , euen for me to follow him : so grant that whensoeuer or howsoeuer my soule shall leaue this mortall bodie , it may follow my loue iesus , to the place to which hee is gone before . while i liue here , leaue me not ( father ) vnto my selfe : for i am weake , and mine enemies are strong , but thou art truth , the strongest , kéepe mée vnder thy feathers , and bind mée vp in the bundle of thine elect , neuer to be deuided or set apart from them that shall bee saued : make my life perfect to euery good worke , and worke in mee that which is pleasant in thy sight , through jesus christ , amen . lord , increase and euer confirme my faith . medit. iii. though death , now be the end of my fleshly part , it is sufficient , that i am assured of the continuing life of my soule , after the temporall death of my body , which yet shall not so perish , but it shall haue a future being , and bee re-vnited to my soule , and so bee made one glorified body , by the glory of christ my redeemer . the present consideration of death , can therefore but put mee in minde of , and giue mee desire to bee dissolued , to enioy a better life . and thereby so much the more mooue me to frame my life in my health , as if i were presently dying . death is certaine , common to all , the time vncertaine to all , yet all liue not as if their death were neer , or that they did think that death would come at all . but let no man deceiue himselfe by his long life , that death is farre off , or that it hath forgotten him ; it will come as a thiefe suddenly , to some sooner , to some later ; to all when they least suspect it . in the first age of the world , men liued long , many hundred yeeres . methusalah almost one thousand yeeres , adam , noah , and many others , to an extraordinarie age . in their dayes it might haue beene conceiued , by the number of their yeeres , that they might haue liued many thousand yeeres . but being all seene , in their times and turnes to dye , the opinion of a perpetuall life in earth was found erronious . as the world grew in age , so decreased the ages of men . in dauids time the age of man was seldome aboue threescore and ten ; if hee liued to fourescore , it was reputed a great age & rare , yet nothing pleasant to the partie ; for weaknesse and infirmities of so many kinds , commonly possesse the bodies and mindes of that age , as these dayes are but a burden vnto them , yeelding only sorrow , heauinesse , griefes and miseries . and yet many of that decrepit age are loth to dye , which may argue no godly preceding life . moses , before dauids time , liued one hundred & twenty yeeres , and was then in that state of strength , and agilitie of bodie , and perfection of his sences , as in his best age , and strongest yeeres ; yet he dyed . mine own naturall father liued one hundred and three yeeres , lusty and strong ; much admired for his agilitie , euen to that age : yet i doe not by these precedents , collect any probabilitie or hope , that i shall liue much more then halfe his yeeres , though i presently feele no apparant tokens ( but desire ) of my dissolution . and therefore i account my life , but a meere watch for the time of death . if i had seene the man that had liued many thousand yeeres , and were yet in health and strength , i should bee farre from flattering my selfe , that i might liue the longer for his long life : yet i see that one man couets to attaine vnto the yeeres of the most aged . the man of sixtie , or seuentie yeeres desires to liue to eightie , he of eightie to one hundred , yet doe we scarcely see one man of ten thousand , to see one hundred , nor one of one hundred , seuentie yeeres , nor one of fiftie , fortie yeeres . if i should liue one hundred yeeres , when death comes , it is but as if i were in my cradle . twentie yeeres in expectation , seemeth farre more then one hundred yeeres past . i thinke it therefore wisedome , not to allow vnto my selfe the assurance of many yeeres , not of many dayes , nay , not of one houre : for i see some suddenly stricken dead , yea , in a moment : a fearefull spectacle , yet little moouing some beholders . but this vse , wisedome teacheth me to make of other mens lots , namely , to keepe continuall watch ouer my desires , wordes and wayes , that i may so liue , as if i saw death with his dart at my brest . death then being certaine , and his comming vncertayne , by the rule of right reason , i should bee alwayes readily prepared , for death imports feare ; and feare presupposeth danger ; danger requireth watchfulnesse ; watchfulnesse , patience ; patience , faith and hope . as touching the first , namely , feare ; it is both filial and son-like , and seruile or slauish , which last i exempt , as not the feare required of mee in this expectation and watchfulnes for death . but the feare which becomes a most dutifull sonne to a most louing father is it , wherewith i desire alwaies to be truly qualified , hauing an eye euer vnto god , as the eye of a mayden to the hand of her mistris : fearing in loue , not louing for feare . when baruch read the booke of the curses against iudah and israel , vnto the people : both the good and the bad feared . some fearing as children , desiring to be reformed according to the law of the lord ; some as slaues feared the horror of punishment threatned , without eyther the loue of god or their owne reformation . this is not the feare that salomon prescribes , where he saies ; feare ye the lord , all his saints , and depart from euil . he that sayes he feareth god , and walketh not in his wayes , feareth not at all , as he ought to feare , and that for want of wisedome : for as wisedome is giuen to them that feare god , so doth the feare of god shew it selfe by wisedome , namely , by gouerning his life according to the word of god. blessed is the man that feareth the lord , and walketh in his waies . so that it is not in mee , nor of my selfe to feare god , i must be first blessed of god , before i can truly feare him , then that feare being blessed and sanctified , ●restraynes mee from sinne , to walke in the wayes of god : therefore i feare and walke , because i am blessed : and not blessed , because i either feare or walk in his wayes : for , god by his blessing , which is his grace , giues mee the will , without which the deede cannot follow ; so , both the will and the deede , the desire and the worke , in me , are of god. he that feareth the lord , will neither speake nor do euill , because both speaking & doing good , comes from the feare of doing euill , which holy feare , being the gift of god , hath great commendation in the scripture . it is the beginning of wisedome , saith salomon , and wisedome the end of all heauenly perfection , and tendeth not only to restraine from euill , for feare of gods iudgements , as it wrought in dauid , when he said , my flesh trembleth for feare of thee , and i am afraid of thy iudgements : but to retayne me in the loue and fauour of god. iob was reputed a iust and vpright man , because he feared god , and in fearing god , he eschewed euill . satan himselfe confessed that god , preserued iob , & blessed all that he had , for that he feared god. the feare of god then is that true rule of wisedom , which directeth vnto a godly life : & a godly life , an infallible forerunner of a happie death : and to die in the lord , is chiefest blessednesse , the passage from a miserable mortall , to a blessed immortall being . this feare then , being the first steppe to a godly preparation to liue well , and to die blessed , is that true & most precious iem and iewell , which i seeke and desire to obtayne at the hands of god , whose gift it is . and therefore , according as salomon hath defined this feare of the lord , i will indeuour to abandon euill , and to abhorre sinne . dauid also teacheth , and i will desire to practice the same feare , in keeping my tongue from euil , and my lips , that they speake no guile . i will seeke to eschew euill , and to doe good ; to seeke peace , and to follow it : for , who hath euer continued in the feare of the lord , and hath beene forsaken of him in life , or in death ? a prayer for the feare of god , and wherein i may so liue , as i may not be afraid to die . the prayer . o lord my god , who hast made mée and fashioned mee of the dust of the earth , and hast breathed into me the breath of life , here to trauaile vpon the face of the earth , during a time appointed by thy prouidence , which i shall not passe , for thou hast set down the number of my dayes , which how many they shall bée , i am vtterly ignorant ; giue me therefore a holy ●eare , that i may thinke euery day to bee the day appointed for my death , that i may so much the more warily walk in the wayes of true wisedome , in a holy and sincere conuersation , before the sons of men , and in the sanctification of the inner man , lest i be found more formall before men , then faithfull in thée . i beséech thée , hearken to the prayer of thy seruant , who desireth vnfaynedly so to feare thée , as i may not feare or be afraid of death . giue me that holy feare of thy name , which thou hast commanded , that i may not erre from thy wayes , nor harden my heart from thy feare : for i know , that great is thy goodnesse , which thou hast layd vp for them that feare thee . knit my heart therefore vnto thée , that i may fear thy name , and may receiue grace to serue thée ; so that i may so please thée with reuerence and feare , that i not only may not feare to die , but desire it rather , passing all the time of my dwelling here , in continuall meditation of thy future life , sanctifying thee , the lord god of hosts , who art euermore my feare , for thou only art able to kill , and to make aliue ; to cast downe , and to raise vp ; therefore art thou only to be feared , like vnto whom there is none among al the gods ; so glorious in holinesse , fearefull in praises and doing wonders . i thanke thée , gracious father in jesus christ , that in and by him i haue receiued the spirit of re conciliation & adoption , whereby i am enabled to crie , abba father ; and am freed from the spirit of seruile feare , from the feare of satan , by thy spirit . though for a little while , o lord , thou maist séeme to forsake me , and leaue mee to the spirit of bondage , yet with great compassion , according to thy wonted mercies , i finde thée euer readie to receiue mee againe : for a moment thou hidest thy face from mee , but with euerlasting mercie thou wilt haue compassion vpon mee , and after this my mortalitie , receiue mee to eternitie , who art my lord , my god , my strēgth and my redéemer . lord , increase my feare of thee , my faith in thee , and loue towards thee . amen . medit. iiii. watchfulnesse . the second point of my preparation , is , to bee watchfull , and that for three especiall causes . the first , for that i haue an aduersarie , who is maliciously watchfull , therefore ought i to be religiously watchfull . the second , because death will steale suddenly vpon me as a thiefe . the third , because of my generall account , to which , i know , i shall be called , as soone as my soule is gone from my bodie : if then i bee not able to yeeld a ●ust reason , how i haue spent the time of my life here , i shall be cast into prison , neuer to bee redeemed . first then , to apply my watchfulnes , to the watchfulnesse of mine enemie , it behoueth me euer to haue an eye vnto the thoughts , motions , and affections of my corrupt heart ; for , from my heart proceed all the euils , that by any part or member of my bodie , are actually committed : and all the thoughts of my heart are euill euermore , yet thence is my tongue moued to speake , how then can my words be holy , proceeding from so polluted a fountayne ? i am often violently carried , whither the thoughts of my heart doe moue me , and am often incited to commit those things , howsoeuer euill , which my corrupt heart hath conceiued . and mine enemie sathan , that thirsteth for my confusion , takes aduantage by the inclination of my heart , manifested by mine accustomed actions , to frame his bayts according to my corrupt appetite , coueting euer to draw actual euils out of the polluted puddle of sinne conceiued in my heart . this do i find by the experience of his long practice and infer●all stratagems : for vpon my committing of some sinne , and hartily repenting the same with a resolution neuer to commit the like . i haue , as it were , sensibly felt and plainly obserued , how by little and little , he hath endeuoured to lay snares to draw me to the same euil , not as with a violent hand , but as it were stealing vpon me , like a flattering , and deceitefull theefe , whose policies i haue no power to preuent , but only by that promise , which god made vnto paul , that his grace is sufficient for mee , yet doth it much behooue me to take continuall heede vnto my waies : yea to the very motions of my corrupt heart : for mine inward desires are not long hid from him , who will neuer let slip the least shew of whatsoeuer euill and prophane inclination : but as the fire is a little inkindled in and by mine owne nature : so is he readie with a thousand ministers , and impious meanes , to blow it , and to bring it to an vnquenchable flame of sinfull actions . therefore , my heartie desire is , for the withstanding of his temptations , to practise whatsoeuer things are true , whatsoeuer things are honest , whatsoeuer things are iust , whatsoeuer things are pure , whatsoeuer things are worthy loue , whatsoeuer things are of good report , the practice of which things is true watchfulnes , most irksome and most offensiue to al mine enemies . things true , satan , the father of lyes , hates deadly ; things honest , are contrarie to mine owne naturall and carnall inclination , which of it selfe delighteth in pleasure , in vanities , and all kinde of prophanenesse . things of good report , the world indureth not , but rather backe-biting and slandering . this capitall aduersarie , the deuill , doth not assaile me singly , nor alone : but commonly combines together with the world , and my corrupt nature : then , as so many captains , each of them with a band of infernall souldiers , the deuill with his angels powers , and principalities ; the flesh with a thousand contagious cogitations , vngodly affections , and forbidden vanities ; and the world with a million of vexations set vpon me . a man hauing but one mortal enemie , wil watchfully beware of him , either to flie him , or be prepared with weapons sufficient to incounter him , though hee seeke but to depriue the life of the bodie . how much more then behooueth it mee to bee watchful , hauing so many , and so mightie , & so mortall aduersaries , that seeke not only my bodily death , but the confusion also of my soule ? and if i be not armed with grace , the least of these will easily preuaile against me . there is nothing more aduātagious to these mine enemies , then mine owne corrupt inclination , the fruits whereof are as meat and drinke vnto mine aduersaries , which are the works of darknesse : therefore will i striue with an holy endeuour , to abandon and cast off the works of darknesse , deare vnto mine enemies , and to put on the armour of light , which is vnto them as death : i wil set mine affections on things that are aboue , and not on things that are on the earth : i will auoid euill , and cleau● vnto that which is good . many venimous and viperous serpents lurke in the way of this life : to escape their poyson in practice , i looke not , but to resist their power , i doubt not , for the lord is my strength , to whom i will flie for succour . a prayer against satan and his ministers , the world and mine owne corruption . the prayer . most gracious lord god , and most mercifull in jesus christ , who art most pitifull in beholding the daily strong tentations , where with i am tryed by the policies of satan : looke vpon me , for he taketh , as it were , vnto himselfe , in aide , the vanities of the world , laying them before the eyes of my corrupt minde , to seduce me from the sweete consolation that i haue in the contemplation of heauenly things , vnto the delights and pleasures of earthly deceits . and further , thou knowest , o lord , how subtilly hee windeth himselfe , as it were , into the secret inclinations of my heart , by obseruing the least shew of my outward actions , maliciously watching to trap me , and by his baits painted out , as it were with the glittering shew of ease , of pleasure , of profit , & such like , deceiuing , succeeding contentments , indeuoureth to traine mée into his snares . what am i , good father , that i should vndergoe , and beare the burden of so many subtill wiles , secret snares , and strong temptations , as this most mortal aduersary of mine frameth against mée ? how can i escape so vigilant and so powerfull an enemie , that can command principalities , powers , and all spirituall wickednesse , to attend his most deadly designes , vnlesse thou by thy grace preuent him ? i disclaime any power in my selfe , to resist his deuices , and doe rather acknowledge , that in steade of resisting , i doe assist him against my self by the vanities of mine own corrupt nature ; and therefore doe wholly and altogether relie vpon thy méere merciè , wherein thou hast compassion on thy weake children , thus beset with such and so many deadly aduersaries , and compassed about with so great a trsupe of wickednesse . make mee therefore strong , good father , in the power of thine owne strength ; put vpon mée thy defensiue armour , that i may yet manfully in the spirit of truth , encounter all my spirituall and secret enemies . gird me with the girdle of truth , put on mee the brest-plate of righteousnesse , and the inuincible and impenetrable shield of faith , so shall i be able to quench the sterie darts of the deuill ; and with the sword of the spirit , wound the strongest of them that rise vp against me : for , thou with thy helmet of saluation , shalt kéepe me euer safe , so as neither satan , death , nor hell shall bée able to preuaile against me . o lord my god , work i beséech thée in mée , that which is pleassng in thy sight , and grant according to the riches of thy grace , that i may bee strengthened by thy spirit in the inward man , that christ may dwell in my heart by faith , and so my whole spirit , soule and body , may be kept frée from the power of sin & satan , blamelesse to the comming of the lord jesus : to whom bee glorie and praise for euer . o lord increase my faith . medit. v. the second cause of watchfulnesse , the vncertaintie of the time of death . the second cause of watchfulnesse , is the vncertayne comming of death . to the end therefore that i may prouide for his comming , and not bee afraid ; as no doubt by nature , flesh and bloud cannot but bee , at the consideration of the supposed horror it bringeth with it : i must entertayne a godly care to liue well , and that in the continuall expectation of the time when it will come : for a godly , sincere , and a religious life , can neuer be too suddenly surprised by death , come it where , when , and how it will : so shall i be sure to die in the lord. though i should lose my head with iohn baptist ; bee stoned with stephen ; though i should be burned with fire , slaine by the sword with iames , or by whatsoeuer other ignominious , cruell , or tormenting death , yet i am the lords , and with him i shall liue for euer . yet am i not secure , as if i needed not to feare ; for , i cannot but confesse , that howsoeuer i indeuor to leade a godly life ; i find in my selfe many and sundrie relapses , and desertions , though not finall , yet fearefull , through the manifold temptations of satā working by , & through mine owne corruptions ; & therefore i finde it fit , to stand alwayes vpon my watch-towre in continuall prayer , that i bee not vnder the least power of any of mine enemies , when my separation shall come . i will indeuour to make vse of the parable of christ my sauiour , who by way of premonition , saith , vnderstand this , as being a matter of chiefe consequence for my safetie . if the good man of the house , ( which is the soule of euery man dwelling in the bodie ) knew at what houre the thiefe ( namely death ) would come , hee would be readie to entertaine it : and would not suffer his house ( his bodie ) to be digged thorow , namely , by violence to be surprized , and to be desperatly spoyled of his goods ( his soule to be tormented , & perplexed by a guilty conscience and an vnrepentant heart for sinne committed against god ) but would bee still watching , to preuent euery euill motion to sinne , and wait for that thiefe death , willingly to lay downe his bodie for a time , in the graue , and to yeeld vp his soule to god that gaue it , in christ who redeemed it . as touching this watchfulnesse , it is comprehended in a godly life , and in a continuall serious obedience to god , eschewing euill , and doing good : in seeking peace and following it . this is true watchfulnesse , and blessed is the man , whom the lord when hee commeth shall find thus waking . for he that slumbreth in security ▪ carelesse of future dangers , leding an vngodly life , not remembring his end , and what accoūt he is to make , when death comes vpon this man , he shal be suddēly carryed to the place of ex treme and perpetuall torment , neuer to bee relea sed . i will therefore pray , that i may retayne a continuall watchful heart , and striue to liue soberly , because i know not the time . a prayer that i may be alwayes readily prepared for death . the prayer . o lord my god , who hast created mee of nothing , here to liue and breathe in the earth for some few dayes , ( few were the many thousand yéeres , in comparison of thine eternitie ) and yet the end of these my dayes altogether vnknowne vnto mee : therefore thou commandest me , to watch and to awake to siue righteously , and not to sinne , and yet by nature i sléepe in carnall securitie . thou willest me not to sleepe as doe other : but to watch and bee sober : but , alas , i slumber in mine owne vanities , the deceits of sinne . true wisedome willeth mée to watch , because the time of my dissolution is at hand , when i shall bee no more , breathe no more , but bee taken from all the pleasures and delights of this life . frame in me therefore , i beséech thée , good father , a watchfull heart . banish from me , the darknesse of ignorance , and all wicked affections , by the knowledge of thy truth : giue mee grace to order my life according to that certaine and sure rule of all righteousnesse and sinceritie , by the vertue of the spirit of iesus christ. the darknesse of the night is past , and i haue the light of thy word : giue me therefore the will and ablenesse , to cast off the workes of darknesse , and to put on the armour of light : that i may henceforth walke honestly , as in the day , not in gluttonie and drunkennes , nor in chambering and wantonnesse , nor in strife and enuying , but by putting on the lord iesus christ ; and not to take thought for the flesh , to fulfill the lusts thereof . i am subiect , o lord , to many temptations , giue me therefore the spirit of wisedome , and strength to resist and ouercome them : and that i may kéep cōtinuall watch ouer all my thoughts , words , and wayes , that i bée at no time idle in wel-doing , that death which standeth at my doore finde me not without the lamp of loue , faith , and obedience , burning in my heart . make mee holy , and constant in all good and godly duties , that with a pure and sanctified con science , i may at all times and in all places serue thee , walking before thee in truth , and that with a perfit heart : that i fall not into the power and lust of mine aduersaries , nor be ouer-swayed with the destres of my corrupt heart , but bee found perfect to euery good worke ; for thou art my god. uigilant and watchful is death , still attending to seize vpon mée , yet cannot before thine appointed time , for my time is in thine hand . giue me therfore a watchful heart , that i may liue to thée , and die in thée , that whensoeuer it shall come to passe , that i must yéeld my body to the dust , i may be sound waking , my heart settled vpon heauen , and heauenly things . so shall not this death be terrible , but most acceptable vnto me , being the way by which , i shall enter into that holy place new and spirituall ierusalem , where the filthy garments of sinne , shame and confusion , shall bee taken from mee ; and the most glorious robes of righteousnesse , in the merits of thy glorified soune , bée put vpon me , neuer to war old , which grant most louing father , for his sake : so be it . o lord , increase my faith , and giue mee euer a watchfull heart , pure and holy . medit. vi. the third cause of watchfulnesse , the vncertaine comming of christ to iudgement . the third cause of watchfulnesse i find to be , lest my finall iudgement come vpon me suddenly , as by vnprouided death , and i be found not only idle in wel-doing , but in doing that which is euill . and if i should not ( though much vnlikely ) lay downe this mine earthly tabernacle , before that generall dissolution of all things ( being doubtlesse not farre off ) the sudden comming of that day will not excuse me : for as i shall bee then found , i shall be iudged , & i shall receiue the sentence due vnto me , either in mercie , or seueritie at the instant of christes appearing , and yet shall not preuent them that haue slept , euer since the death of innocent abel . so that whether i goe before , or stay till hee come , i shall finde no difference ; for in the graue there is no remembrance of good or euill , no feare of future danger , or hope of happinesse to come : and therefore the time of my bodies sleep in the earth , bee it long or short , is not conceiued or felt . only my soule that shall goe before , cannot but apprehend it selfe , not fully perfect vntill that generall day , when my body shall bee raysed againe out of the dust , and partake together with my soule , the vnspeakeable glorie of christ my sauiour , not that i haue deserued it , but the prayse i yeeld vnto him that hath merited the same for mee , euen by his death . it much behoueth mee therefore to watch , and to make mine account ready , for i find that the generall audit is at hand , where i shall be strictly examined , how i haue bestowed the talents which i haue receiued of my lord. at which generall audit all must appeare : emperours , kings , potentates , bishops , yea , from the greatest to the least , all shall bee summoned with the fearfull sound of a terrible trumpet , sounding far lowder then the most horrible thunder , and all things shall bee suddenly surprized , by the greatnesse of his maiestie that shall appeare with flames of fire : and many that shall liue to behold this fearefull apparition ( as all men shall remayning aliue in that day , for none shall bee able to shut their eyes , and the eyes of them that are now rotten in the graues shall be opened ) shall seeke to hide themselues from the face of that most terrible iudge , but in vaine . the sight of the iudge that can condemne but the bodie , is fearfull to the offendor . what then will the sight of this iudge of iudges bee vnto the wicked , to sinfull and secure worldlings ? who comes not with a mortall sherife , accompayned with a trayne of fantasticall attendants : but with millions of angels , at whose presence , the heauens shall shrinke away with a noyse , the elements shall melt with ●eate , and the earth with the works thereof , the great and glorious buildings , and the things therein shall bee burnt with vnquenchable sulpher . o , who will not consider this ? who will not watch and be sober , knowing that this great and terrible day , this day of wrath is comming and at hand , a day of wrath to the wicked , but to them that feare god in loue , and liue in his feare , a day of ioy and gladnesse : there fore shal they hold vp their heads , for their redemption draweth neere . seeing then that all things that wee see , and here enioy , the heauens aboue vs , the earth beneath vs , the seas , and all things in them shall bee thus consumed , and wee know not how soone : nor when one particular iudgement , namely , the day of our death shall be . what manner persons ought wee to bee ? appeare must euery man and answere : answere , alas , what can we answere , to him that comes not to iudge the bodie onely , which yet is terrible , but the soule and bodie , not to a temporall punishment , but to eternall torment ? the stoutest cannot but be stricken dumbe at the very sight of this great iudge , who will giue sentence , according to that euery one hath done in the flesh , good or euill . o , that i could therefore , clense my heart , from euill to good ! i cannot , it is the worke of the spirit of god in mee , which hee worketh euen of his owne good pleasure freely ; therfore i pursuing this good begunne in mee , daily going on from faith to faith , from grace to grace , i shall become fit through gods acceptance in iesus christ , to waite for the day of death , or the generall dissolution , with gladnesse . it is the rich grace of god bestowed on me , whereby i haue my conuersation in heauen , from whence i looke for the comming of my sauiour the lord iesus : in whom , and by whom , there is laid vp for mee the crowne of righteousnesse , and not for me only , but for all them that loue and looke for his second appearing . i will therefore , watch , and pray ( by the grace of god ) continually , that i may bee counted worthy to escape all these things that shall come to passe , and that i may stand before the sonne of man without feare . a prayer for continuall watchfulnesse , that neither the generall , nor the particular day of iudgement come vpon mee vnprouided . the prayer . o lord my god in jesus christ , who art terrible and fearefull , euen to them that séeke thée , how much more fearfull wilt thou appeare , when thou settest thy wrathfull countenance against the wicked , such as now haue no feare of thy name ! giue me , i pray thée , a continual watchful heart , euer to bée exercised in diuine and heauenly things , and leaue mee nor vnto mine owne affections , which are by nature full of corruption and sinne , wherein if thou shouldest take mee suddenly , i should be found a most vnprofitable seruant , to bee bound hand and foot , and east into vtter darknesse , where shall bee weeping and gnashing of teeth . o hide thy face from my sin , and blot out all mine iniquities . create in mee a cleane heart , o god , and renew a right spirit within me . restore to me the ioy of thy saluation , and stablish me with thy free spirit . why art thou cast down , o my soule , and vnquiet within me ? waite on god : he neuer faileth them that trust in him . waite thou on the lord , o my soule , keepe his way , and he shall exalt thee , that thou shalt inherit the land , euen the land of promise , spirituall canaan , new ierusalem . when the wicked shall perish , thou shalt see it . such as are blessed of god , shall inherit the land : and they that bee cursed of him , shall be cut off . endue mee therefore , good father , with thy grace , that i may euer thinke of my end , that i presume not vpon long life resting secure , as if i had none account to make vnto thée , of my time and talents heere receiued of thée , and how they haue béene spent by me : nor any holy duties required to bee performed , in this my pilgrimage and banishment , where i haue no continuing citie , but i séeke one to come . holy father , giue mée thy spirit and grace , euer to bring forth heauenly fruits , that whensoeuer , wheresoeuer , or howsoeuer i shall depart hence , i may be yet found faithfull , and of the number of them whom christ when hee commeth may find waking , in well-doing : that the sentence , go ye cursed , be not pronounced against me , but bee of the societie of them , that shall heare , come yee blessed . grant this for jesus christs sake , in , and by whom i haue the promise of eternall life : to whom with thee and the holy ghost , bee all power and praise ascribed , for hee is worthie . lord , increase my faith . medit. vii . watchfulnesse then , being a principall meane to preuent the sudden surprise that death might make vpon mee , there followeth necessarily patience , an inseparable companion of watchfulnesse ; which implies care , attendance , and attention . the care here meant , is not for any worldly thing ; for these i cast my care vpon god ; for he careth for me . but such a care as paul had of all the churches , 2. cor. 11. 28. seeking the kingdome of god and the righteousnes thereof , matt. 6. 33. then will not god faile mee nor forsake me . the care therfore that i couet to haue , is , how to preuent sinne , and flye securitie , which are contrary to a godly care ; and consequently , contrary to true watchfulnesse , and therefore farre from true patience , which worketh not vpon securitie and carnall peace , but vpon wayting for the promise of redemption . this is the patience which the children of god haue , whose patient abiding shall be gladnesse . i will not therefore render euill for euill , nor rebuke for rebuke , but contrariwise , i will blesse , knowing that i am thereunto called , that i should be the heire of blessing 1. pet. 3. 9. and if i be rayled on for the name of christ , shall i discouer my weakenesse through impatience ? no , there is a blessing promised : for the spirit of glorie and of god , resteth on the patient man , which on their parts that rayle on him , is euill spoken of , but on his part is glorified . the lord is a god of iudgement , and they are blessed that waite on him with patience . attendance , another branch of watchfulnesse , may bee said an expectation with patience , for a thing feared or desired : how feare and desire may bee of one and the same thing , in one and the same subiect , being of contrarie effects , may bee thus answered ; feare in this place is not seruile , but filiall ; and therefore may well stand with the desire . a sonne hauing a charge imposed by his louing father , though hee indeuour to performe the thing cōmanded neuer so carefully , feareth yet that hee may come short of some part of his dutie ; and therefore feareth how his father wil accept of what hee hath done ; and yet being perswaded through a cleane and cleare conscience , that hee hath done his best endeuour , hopeth his father will take it well ; and therefore desireth that his father would returne to obserue the performance of that he had in charge . although hee cannot make his account with such absolute perfection as hee should , yet , no doubt , his father cānot but hold him excusable , in shewing his good will to doe it well ; so stands his feare with desire . so i , hauing charge of mine heauenly father , to doe his commandements , i confesse , i cannot performe them as i ought , though i haue a desire , and a feare , lest when i haue done all what i can , i may yet bee found vnprofitable , not withstanding my greatest care , and most diligent attendance of the outward part : to which attendance is required attention , namely , the minde and will , which i conceiue to be two-fold . the first is , to the will and word of god , to practise it . the second , to mine owne imperfections , to reforme them , and to keepe mine affections in due cōformitie with the cōmandements of god. attention to the will and word of god , is that , whereby i am directed to performe that , which is honest , iust , and right , and that in faith , wayting with patience the reward set before me , not as a reward for my worke done , but as a free gift of god in christ , in whom , and by whom , my worke is accepted as perfect , though imperfect . attention to mine owne imperfections , is also double of the soule and of the bodie . as touching the first , it is to hearken vnto ( as it were ) and obserue the motions of my corrupt heart , not to yeeld vnto , and to fulfill them ; but to suppresse and preuēt the fruits that grow from them , euen in the buds , though they seeme and shew themselues neuer so pleasant , sweet , and delectable : for , they breed securitie & a carelesse life , insensible of true patience , and so become subiect to a sudden surprize . and the rather , for want of the second attention ; namely , to the vncertayne estare of my feeble bodie , which is subiect ( besides infinite casualties , being in health ) to a thousand infirmities and mortal diseases , which may suddenly dissolue this mortall life , though they bee not at the instant feared nor felt . this attendance & attention , are the fruits and effects of watchfulnesse , through patience ; for , without patience who can waite for any future benefite ? the husband-man is brought in by the holy ghost an example of wayting with patience ; for he committeth and commendeth the seed to the earth , with great diligence , hee waites for the crop with patience , and attends the former and latter raine , and by due attention hearkens , how the course of things goe , that he may make the best of his commodities . doth nature afford men this care , patience , attendance , and attention , in vvorldly and perishing things ? and shall i come short of these in spirituall and heauenly things ? and not rather in watchfulnes , patience , and godly obedience looke for the end of this mortalitie , in hope to reape and receiue celestiall and eternall glorie ? god forbid . but i acknowledge , that all my whatsoeuer watchfulnesse in patience , or suffering , deserues not the least graine of glorie : for , i am often , not only beset with temptations to sinne , but also pressed with the continuall cares and troubles of this life ; and i through weaknesse doe yeeld vnto the one , and faint vnder the burden of the other ▪ and in stead of true watchfulnesse with patience , i fall either into the slumber of socuratia , o●●nto a kind of seruile feare , or despaire ; and most seldome watch i with the open eyes of true attention and patience : a kinde of patience i seeme to haue , but mixed often-times with a kinde of grudging discontent at my corporall and domesticke crosses , and worldly , troubles , where with i often finde my selfe much oppressed ; which yet god ( i know ) for no other cause layeth vpon mee , but to make me sensible of mine owne imperfections , and to correct mee for , and to reforme sinne in ●e , while i liue in thè world , that i b● not , condemned with the world ; though it bee vnto me for the time very vnpleasant , vntill i enter into consideration , that through many tribulations i must enter into the kingdom of heauen : and , that the man is blessed whome god correcteth : and god giueth that blessed man patience to bear his corrections , with-out grudging , and giueth alwayes a comfortable issue to euery temptation . there is a kinde of patience , wherein a man indureth that which hee would and cannot auoid ; this hath the name , but not the nature of that true patience , which i wish to haue . the patience which i indeuour to attaine vnto , is a constant bearing of my crosses , and a settled expectation through faith , for the end of that which cannot bee auoyded , nor better obtayned , but by death . therefore , casting aside all hope of temporall freedom , & the feare of death ; i only relie vpon , and wait the performance of his promise , who hath reserued all true freedome of those that are his , of his owne free mercy in the heauens onely , as from hunger , thirst , nakednesse , enemies , labours , sicknes , sinnes , and all other miseries whatsoeuer , which in this life short and euill , i am inforced ( yet with patience ) to endure . this freedome , i know , i cannot attayne vnto , but by changing this life by death , and therefore with patience i daily expect it , reuerencing the intire loue of mine heauenly father , in chastising me here , and doe acknowledge the riches of his bountifulnesse , patience , and long suffering , that he hath spared mee so long to liue , where hee might iustly haue cōfounded me long agone for my sinnes : but contrarily hath fauourably kept me vnder his fatherly discipline , thereby to leade me in the way i ought to walke in , as in watchfulnesse , patience , attendance , and attention , according to godlinesse , through iesvs christ , in whose name i will addresse my prayers vnto my heauenly father , for the spirit of patience , to wait for a better life by death . a prayer for patient wayting for a future better life by death , fit to be said in sicknesse . the prayer . o lord my god , i waite on thée : my soule keepeth silence vnto thee , for , of thee commeth my saluation ; therefore do i submit my self vnto thy will , giuing thée thankes for thy patience towards me in jesus christ ; nor thou hast shewed thy selfe towardes mee slowe to wrath , and full of goodnesse and mercy . increase euer , more and more thy graces towards mee , that in this my pilgrimage towardes my graue , i may possesse my soule in patience , waiting thy good time for my deliuerie : for , here where i now dwel , i neither hear , nor sée , taste nor touch any truly comfortable thing , only thy word is my spirituall consolation , and the hope of future glorie , my ioy . and were i not fed with the hope of a better life by death , i were of all men most miserable : for nature could not with patience beare the burden of this miserable life , being so ful of all infirmities both of body and mind , so fraught with sins of all sorts , and accompanied with so many and sundry crosses , and finally , subiect to thy seuere judgement . but thy fauour and thy loue , and thy patience towards me , worheth in me patience , knowing that the time is comming , and at hand , wherein i shal be fréed from this mortal and miserable , to enioy a life immortall and glorious . o confirme therefore & increase the patience , attendance , and attention , which thou hast begun in me ; that after i haue here done thy will , i may receiue the promise , wherein thou hast assured me , that the patient abiding of the righteous , shall be gladnesse . thou art a god of mercy , and blessed are they that waite for thee . grant therefore , lord , that i may be found blamelesse in the day of my distation : and that i may here walke worthy of thee through christ , beeing strengthned with al might thrugh thy glorious power , to all patience and long suffering , with ioyfulnes . amen . lord , increase my faith . medit. viii . of repentance , and merit . no man , be he neuer so holy , is free frō sinne , and therefore neuer free from occ●sions to mooue him to repentance . and i acknowledge , that repentance , patience , watchfulnesse , attendance , and attention , are of no force , vnlesse faith be the ground of euery of them . for , it sufficeth mee not to bee sorrie for my sins ( as it séemeth iudas and kain were ) vn ▪ lesse by faith i can feele , & assure my selfe , that my sinnes are also pardoned ( as neither of them did ) for it is the free gift of god , which god vouchsafed not to them . neither is it sufficient for mee to watch with patience , or to attend the bringing forth of outward oftentiue and vaine-glorious works ; but i must feele in my selfe , the infallible tokens of mine effectuall calling , and ingrafting into christ through faith , before i can bring forth workes worthy amendment of life , which is true repentance . some tokens of mine effectuall calling , i fe●le in my selfe , for i desire to do good , yet euen then is euill present with me . i delight in the law of god , as conceruing the inner man : namely , as i am regenerate . but i see another law in my members , rebelling against the law of my minde , and lending me captiue vnto the law of sinne which is in my members . so that i cannot doe the good i would doe , but the euill which i would not do that i doe . should i then thinke , that because i feele not the signes of my calling in perfection , and because i am not free from all touch of infirmities and sinnes , in thought , word and deed , that therefore i haue no repentance ? god forbid , for to perswade my selfe , that i haue no sinne , were to deifie my selfe , and to make mee equall with christ , as doe those that are faithed from , yet by their workes of merit and of supererogation , presume to affirme , that they can bring not only them-selues , but others to saluation , whose arrogate merit stinkes before god , making the death of christ of none effect ; the highest blasphemie that mortall man can spew out against the trinitie : for , hereby is the most vnsearchable loue of god the father in sending his sonne , made vain and fruitlesse ; the obedience of christ to his fathers will , made needlesse , and his death causlesse , and the worke of the holy ghost who giueth faith in the hearts of them that shall bee saued excluded ; and the corrupt heart of miserable man , wherein , by nature , is nothing but sinne ( the dregges whereof will remaine , euen in the regenerate man during this mortall life ) exalted aboue the merits of christ. which blasphemy be farre from me . hee that can merit his owne saluation , needs no repentance , which i disclay me ; and cleaue only and alone to the merits of christ my sauiour , in whom my repentance imperfect , is reputed true repentance , howsoeuer the ●ing of sinne remaines in me , yet without mortall venome , only to keepe me euer in minde of mine imperfections : for when sinfull motions arise in mee , i cannot but acknowledge in my selfe , corruption , which cannot but humble mee before god , and occasion me to pray for the spirit of repentance , and that god will deliuer mee from this bodie of sinne . a prayer for true repentance , and a reformed life . the prayer . o lord , my god , i come here into thy presence , fearefull to looke vp to heauen , where thou sittest , from whence thou beholdest all my wayes , and obseruest all mine actions in earth , cursed and euill : and wherein i haue too too long wallowed my selfe , and as it were bathed my selfe in the bloud of mine owne soule , which i haue diuersly wounded , through my sinnes , seldome or neuer calling my selfe to an account what i haue done : but resting secure , haue followed vanitie vpon vanity heaping ●●●ne vpon sin , as if there were neither pleasure nor profit but in a carnall course of life . o touch my heart , with a true sorrow for euery idle thought of my heart , for euery vaine word of my mouth , and for euery act that i haue commited against thy sacred maiestie , giue mee grace to call to minde my sinnes of all sorts , of all seasons , and of all places , howsoeuer or wheresoeuer i haue done and committed them that they appearing vnto mee in their vgly likenesse , i may truely lothe them , hate and abhorre them , and vnfainedly repent them , while ihane time , and while thy mercies may be found , for in death there is no remēbrance of thee , and in the graue who shall prayse thee ? returne , o lord , deliuer my soule , saue mee for thy mercies sake , withdraw not thy tender mercie from mee , o lord , let thy merrie and thy truth alwayes preserue me . open , lord , my dimme eyes , the ●ies of my heart , that i may hence-forth sée and walke in thy wayes . soften and molliste my hard and stonie heart , that with peter , i may go out of my sinnes and bitterly bewaile them . send thy light and thy truth , let them lead mee , let them bring me vnto thine holy mountaine , and to thy tabernacles . giue me a truly repenting heart , through a liuely faith in the merits of thy sonne , in whom say vnto my soule , and seale it vnto mee by thy holy spirit , that thou art my saluation . lord , increase my faith , and accept my repentance . medit. ix . of faith and hope , and the effects of them both , and of the glorie to come . faith & hope , the maine pillars whervpō are builded all other diuine vertues , are the meere gift of god , without which i doe acknowledge i cannot be saued . saint paul writing vnto the hebrewes , describes the faith whereby i beleeue in christ , not to be a dead , but a working faith , knowne by the effects , whereof are many examples , rom. 11. and whereby many most worthy men approued themselues to bee of god , and to bee beloued of god , who by their faith apprehended things absent and vnseene to their vnspeakable comfort , as really and truly , a● if they had beene present and visible : confirming thereby , that faith is the ground of things which are hoped for , and the euidence of things which are not seene . by this , our faithfull fore-fathers saw christ long before he came in the flesh , and beleeued him to come to bee the messiah . moses ( saith christ ) saw my dayes . so did the prophets , dauid and many other , who hoped for that which they saw not , yet at length obtained the visible glorie of the same sonne of god , by whom , and in whose bloud to bee shed they were saued . without faith howsoeuer a man may liue in a seeming sincere course of life before men , though he bee obserued to doe no man wrong , yet if hee take not hold of christ by this liuely faith , if hee imbrace not his word , lay it vp in his heart , if he bring not forth fruits worthy amendment of life ; he pleaseth not god : for , in nothing is god pleased , but in and by his sonne : and is delighted is none , but in such as seeke him and serue him , in and by his sonne . i cannot come vnto god without christ ; nay , i cannot beleeue that god is , but by christ. i cannot hope to receiue the good things of heauen , not with patience abide for them , but that christ hath purchased the same for me ; and promised the same vnto me . and therefore i beleeue them to bee certaine and sure , though yet but in expectation ; therefore i wait with patience . the husbandman wayteth for the haruest , many dayes after his chargeable and laborious committing the seed vnto the earth : if the haruest were instant vpon the casting away of the seed , there were neither patience nor hope in the seedes-man . and if by experience hee found not , that the seed cast into the earth , would render recompence , hee would either forbeare to cast it away , or being sowne , neuer hope for fruit . so i wretched man , though i deserue no other fruit to reape then i haue sowne , namely , of the flesh corruption : yet i hope to reape what i haue not sowne , namely , of the spirit , euerlasting life : and that through iesus christ , who , ( and not i ) hath cast the seed of the spirit into my soule , the fruit whereof i shall reape , at the generall haruest , to mine owne euerlasting vse , as if the seed had beene mine owne , for which i hope with patience in faith. as the light followeth the sunne , so hope followes faith. but if i beleeued not god in christ , and in him had assurance through faith , of the performance of his promise of future glorie , i might well say with saint paul , i were of all men most miserable , for to endure here miseries , crosses , enemies , labours , anguishes , and perplexities of bodie and minde , and to bee also frustrate of future comfort , my case were worse then the bird in the ayre , the fish in the sea , or the brute beast of the field . but glorie bee to god in christ , who hath assured mee of a kingdome to come , an inheritance immortall . edifie your selues ( saith saint iude ) in your most holy faith , praying in the holy ghost , and keep your selues in the loue of god , looking for the mercie of our lord iesus christ vnto eternall life . eternall life then , being the end of my hope , i will with patience abide it , for comming i know it will come . and the delay of mine enioying it , is but the try all of my faith , which yeeldeth me that assurance , that to mee is much more precious then gold that perisheth : and shall bee found to my glorie , at the appearing of iesus christ , whom , though i haue not seene , yet i loue him , beleeue , and reioyce in him with ioy vnspeakeable and glorious , and shall receiue the end of my faith , euen the saluation of my soule after this death . it may bee demanded , is it so easie a matter to obtaine eternall life ? to beleeue onely ? no , i beleeue not , that simply to beleeue , can obtaine saluation : but if i confesse with my mouth the lord iesus , and doe beleeue in my heart , that god raysed him vp from the dead , i shall bee saued . it may bee againe obiected , here is yet but faith of the heart , and confession of the mouth . if this bee all that is required to saluation , it is not so hard a thing , as it is conceiued , to obtaine it . i hold , in deed , that the bare confession of christ , and to beleeue that christ is , though i beleeue him to bee the sauiour of the world : and yet doe not apply his merits and death vnto my selfe , my faith profits mee little , and my confession nothing at all . thou beleeuest ( saith saint iames ) that there is one god , thou doest well : the deuils also beleeue and tremble : and therefore barely to beleeue , that there is a god and a christ , & to confesse as much , is no more then the deuils doe . therefore this faith and this confession is not sufficient to my saluation ; for then should the deuils that beleeue , bee also saued , but they beleeue and tremble : i beleeue and hope desiring to shew my faith , by my workes . abraham indeed was iustified by his faith , & that before the attempting of the offering of his son . but by the offering of his sonne , hee shewed that his faith was not a naked , and bare faith , but a faith accompanied with obedience , & good workes ; for his workes preceded not his iustification , but beeing first iustified , he beleeued and obeyed . abraham beleeued god , and it was imputed to him for righteousnesse . faith being the gift of god , brings forth good works , which in abraham grew not by nature , but by the free mercie of god , wrought , and working by the holy ghost , whose fruits they were ; yet in gods mercie imputed as the fruits of abraham : so what-soeuer good thing proceedeth of my faith in christ , i assume it not as mine , though through christ so imputed . i beleeue , that true and sauing faith cannot bee without good works , for without good works faith is dead . and i also beleeue , that there may bee works of themselues good , and yet without true faith , not onely not acceptable to god , but rather condemned of him : for , whatsoeuer is not of faith , is sinne . and therefore , the opinion of meritorious works , and works of supererogation , i beleeue cannot be grounded on a true sauing faith : for , to assume selfe-power to doe good , and there-by to merit saluation , is meerely against christ and his merits : as is also the pretēded propitiatorie sacrifice of the masse , and the reall being of christs flesh in the eucharist , not onely not necessary to enter into my beliefe ; but rather , that i beleeue that the death of christ , once for all , apprehended by a liuely faith , and his merits applyed for the pardon of my sinnes , to my vnderstanding 〈◊〉 , is a 〈◊〉 sufficient for the washing away of the sins of as many as doe truely beleeue , and earnestly repent ; and doe receiue in that faith the sacramentall signes of the breaking of his body and sheading of his bloud vpon the crosse ; namely , bread and wine faithfully . i beleeue that christ cōtinues really in heauen , sitting at the right hand of god , a continuall and alone mediator , euen for me , and that the heauens shall so contayne him vntill his second comming ; vntill which time , the sacrament is left vnto all beleeuers , to be a remembrance vnto them of his death , which is a sufficient propitiation , for the sinnes of all beleeuers . i doe therefore beleeue , that the holy ghost , possessing my heart at my participation of that holy sacrament , worketh faith in me , which faith looketh backe vnto the death of christ vpon the crosse , beholding ( as it were ) by the eye of the same faith , the breaking of his bodie , and the powring out of his bloud , euen then sacramētally represented vnto mee by the bread broken , signifying his bodie , and by the wine powred out , signifying his bloud ; which i corporally eating and drinking , i doe as verily taste of the vertue of christs death in my heart by faith , as i do taste in my mouth the bread & wine . and this i beleeue to be the true vse of this holie mystery , whereof all faithfull receiuers do no otherwise partake of christs bodie now crucifyed , then the faithfull iewes did partake of him in eating the paschall lambe , prefiguring the death of christ to come , as now we solemnize the commemoration of his death past ; but that they had it vnder a more darke vayle , which now being taken away , appeareth to vs most perspicuously and cleerly . medit. x. christ elected none for foreseene workes . i doe not beleeue , that god elected me , for the foreseen good works , that i would doe ; for i disclayme all inherent goodnesse by nature ; and doe belieue that god giues me both will and the power to doe good ; and all the good that i doe , i acknowledge to be of god : and the euill that i doe , to bee of my selfe : therefore the good that i doe , i doe not beleeue to be the cause , but the effect of mine election . i confesse that god did foreknow i would doe good , not but that hee likewise forepurposed to indue me with his owne spirit , whereby i should doe it , therefore is not the worke mine , but the spirits , that god hath giuen me : for , if i should beleeue that god foresaw the good that i ( setting the spirit of god aside ) should doe , and therefore did elect mee ; were it not to beleeue , that mine own workes were the cause of mine election , and so assume vnto my selfe power to worke mine owne saluation ? which god forbid god giues the wil and the power to worke , and rewards the worke , not as a debt hee owes mee for my worke ; but as he first gaue me the will and the power freely , so hee rewards not my work , but manifesteth his mercie , wherein hee likewise , as hee freely elected mee , so hee freely bestowes vpon me his saluation , through his owne meanes : and therefore i rather vtterly condemne my best works , then to expect any meritorious reward for them . i feele the force of mine owne corruption daily , and that appeares in the whole course of my life by the fruits , which of them-selues are euer euill , which i cannot suppresse but by the grace of god in christ. if i knewe nothing by my selfe , to yeeld me cause of doubt , yet were not i thereby iustified . but i know no good in my selfe , what shall i say then ? am i condemned ? god forbid : for as god did freely elect mee , so hee freely iustifies mee , not for mine owne good workes , the best of which are imperfect , but of his owne free mercie , by imputing christs righteousnesse and merits vnto me ; in whom , and with whom , a crowne of glorie is laid vp in heauen , euen for mee : from whose fulnesse , i receiue euen here , grace for grace : whereby , and not by any meanes of mine owne , i doe grow and increase , and the elder i waxe in christ , the more i fasten my roote , and the more i flourish in the spirit : for , they that are planted in the courts of the lord , shall flourish in their age , and bring forth fruit : and happy are they that are in christ iesus , whom neither life , nor death , nor things present , nor things to come , shall separate from the loue of god. shall not death then separate me from christ ? no , it shall not only not separate me , but it shall bring me into his real and royall presence , into his kingdome of glorie , new ierusalem ; where i shall see his maiestie , as farre to exceed the glorie of salomon in the day of his magnificent coronation , as the sunne exceedes in brightnesse the darkest and blackest cloud . is this then the hurt that death can doe vnto mee ? and shall i feare it ? will a wise man refuse a rich possession , for not passing to it by an ordinarie bridge , by which hee hath seene millions goe before him ? and shall i desire to dwell in this base and beggerly cottage , this ruined and rotten house of clay , in labour , trauaile , care , feare , trouble , enuie , griefe , and a thousand miseries , rather then passing by the ordinaire way of death , to inherit a glorious kingdom ? god forbid . i desire farre rather to be with christ in glorie , which glorie , i beleeue , farre surpasseth , both what is or can be spoken , or conceiued of it . the very angels that presently partake of it , cannot expresse it : nay , the holy ghost , though hee doe assure vs that it is prepared for all gods elect , yet the very fulnesse of it is not reueiled , words cannot so sufficiently declare it , as that the most illuminate man can expresse it ; not paul himselfe , though hee were taken vp into the third heauen , where hee heard , and no doubt , sawe wonderfull things , yet could hee not discouer them to the full apprehension of any mortall . but , by the glorie that god hath reueiled in his works , by the firmament , the sunne , the moone , the stars , the seas , the earth , the order and course of all his creatures visible , may leade vs to iudge by way of comparison , that if the things , for the vse of mortall men here , bee so wonderfull and glorious , what are they that are in the heauens , where no base or corrupt thing commeth ? the sunne is a creature that shall be darkned , yet who is able firmely to fixe his eyes vpon the glorie thereof ? how much more glorious , may i thinke , is he that made it ? whom neuer mortall man could euer see and liue . moses seeing , as it were , but the shaddow of his glorie , receiued yet such a trāsplendencie of glorie in his coūtenance , through that litle sparke of gods glorie , as the children of israel could not behold the brightnes of it . what glorie then , shall i thinke the elect of god shall receiue from gods al-fulnesse of glorie , which is so vnspeakeable as cannot bee conceiued ? but as the iron , partaking the feruent heate of the fire , becomes like vnto the fire : so i , with the rest of gods saints , shall so partake of his glorie , as this my corruptible bodie , when it hath put on incorruption , shall become totally glorious , through the transplendencie of his glorie . the bodie of man is a beautifull visible workemanship , yet it is of the earth , earthie : how much more beautifull is the inuisible soule of the regenerate man , which is of heauen , heauenly ; spirituall and inuisible ? seeing then that earthly and visible creatures be so glorious , as they doe administer great contentment and delight vnto the carnall eye : how much more will gods inuisible works delight the spirituall sense of gods elect , when they shall at full partake of them ? who then will not long and desire to see them ? much more to be partake● of them ? especially of that glory , which whosoeuer inioyeth , shall bee delighted with no other obiect ? and i verily beleeue , that one day i shall see it , and say with dauid : as i haue heard , so haue i seene in the citie of our god : and shall not but acknowledge , that it exceedes all that i haue heard with mine eares , seene with mine eyes , or conceiued with my heart , by infinite degrees . so gracious is god , as he giueth greater things , then man can conceiue by his promises : & although i cannot as yet sufficiently conceiue , much lesse speak of the surpassing excellencie of that glorie ; yet will i meditate thereupon : the more to make the pleasures of this life of no account , and the more to kindle in me a desire to be dissolued , to enioy that vnspeakable glorie , which cannot be attayned vnto , but by death . the word glorie imports matter of dignitie ; and i see the whole multitude of humane creatures desire it ; bending all their studies and endeuours to obtayne it . but , alas , what is it ? is it not like ionahs gourd , growing vp and withering all in a day ? what man then of ordinarie vnderstanding , will be so earnest & eager in atchieuing this moment any , and so remisse and carelesse in seeking to obtayne that perpetuall glorie ? for , i see that this worlds glorie is ful of suspicion , care , feare , troubles , and dangers , euen in the best estate subiect to change : but the future shall be free , full of all constant happinesse and absolute content , and therefore more to be desired then all humane greatnesse : it fades not , as did glorious salomons , and other temporall potentates and princes ; who yet , may truely challenge condigne glorie aboue others in this life , through their morall vertues ; yet not thereby truely glorious , without the assurāce of that which is to come , which , nothing shall be able to blemish , as doe enemies , sicknesse , and crosses , dishonour and eclipse the earthly honored . gods iudgements also doe often fall vpon the vnduely dignified , not vpon the truely honourable , as they are honored by men , but as they are men offending the god of glorie , who exalteth the humble & meeke , and casteth the insolent and proud ( euen princes ) downe to the ground . the glorie to come shall no man or matter blemish , or diminish , which glorie i see now , but as through a vaile , as in a glasse much imperfectly : but when i shall be dissolued , & when my earthly and spirituall parts shall be made one againe , then , i verily beleeue , that i shall see at ful , and freely enioy that inestimable glorie , namely , my glorified redeemer , face to face , and shall be transformed into the same glorie ; so that nothing shall bee left in mee , but that which shal be wholly glorious . o , how hath the lord magnified his mercie towards me ! he hath raysed mee from the dust : hee hath deliuered my soule from hell , and assured mee to sit with him in glorie , and to be filled with the ioyes that are at his right hand , to eate at his table , to drinke of the riuers of his pleasures : and in his light i shall see light , and bee changed by the sight of his countenance . the faces of the iust shall shine as the sunne in the firmament , when the glorie of god shall shine vpon their soules and bodies together , changed from corruption , and made partakers euen of the diuine nature . can the tongue of man or angels then , expresse the aboundant felicitie , that the saints of god shal enioy ? no , it confoundeth al the imagination of man , to conceiue the vnspeakeable glorie that there will appeare , now darkely apprehended through faith . one torch giueth light to the whole roome where it burnes , but where there are many burning , the light is farre the greater . if one sunne in the firmament giue light to so ample and spacious a world as we here liue in : and the face of euery iust man shal shine as the sunne ; what a glorious light and beautifull sight will there bee in the heauens , where millions of millions of glorified men , with angels , archangels , seraphins , and cherubins , shall shine as so many bright and beautifull sunnes together ; all taking their light from that all-shining light of lights , the sonne of the liuing god , all knit together in the band of one spirit , in so sacred a communion and vnion , that euery one of them shall account the glorie of another , the augmentation of his owne ioy , contrarie to the course and condition of the worldly glorious ; who emulate and enuie all others that exceede or equalize them in glorie ! moreouer , with what spirituall ioy shall i behold my most louing redeemer and sauiour iesus christ , sitting as absolute prince of glorie , by whose merits i haue obtayned this surpassing glorie . medit. xi . the glorie to come makes the the godly willing to dye , and the rather for the crosses of this life . now then , seeing so great a weight of glorie , set before the eye of my faith ; why should i be afraid to lay downe this my mortall bodie in the graue ? although i know , it shall there rot , putrifie , & turne again to dust : yea , to more vile earth , then whereof it seemeth now to bee made . were my beautie as absaloms , it shal become a stinking carrion , lothsome , and filthie . to what end then should i so vnnecessarily respect it , as to adorne it with superfluous & needles ornaments ? why should i couet to fill and feed it with daintie and delicious fare ? and why should i fulfill the desires , and vaine delights of my corrupt heart ? why should i sweeten and perfume my out-part , to make it odoriferous to others , mine inward part resting yet odious to god ? this superfluous care of my bodies vanities , would not only make mee the more sweet and pleasing , but farre the more hatefull to god and godly men : therefore shall my desire and practice bee , by the grace of god , during the short remaining part of this my miserable life , to couer my nakednesse with apparell , meerely needfull , and seeke to maintaine it with food , such as it shall please my god to blesse vnto mee , and through the same grace , my hearts delight shall bee in the continuall true seruice of my heauenly father , hauing euer an eye vnto , and desiring that time when , and that place wherein i shall need neither rayment nor food , and where i shall be onely delighted with the glorie , wherewith i shall bee filled after this bodies death : which , although it perish for a time , my soule resteth euer immortall , god , being the god not onely of mine immortall soule , but of my mortall bodie also . and i beleeue that hee will not lose one haire of mine head , nor the smallest dust that shall come of my putrified carcasse , nor one bone of my rotten and consumed bodie ; and that hee will rayse my mortall part in all fulnesse of all the parts , and make them all ioynt-partakers of eternall glorie in heauen , in the day of christs second appearing , in what manner soeuer it bee dissolued ; burnt in the fire , drowned in the sea , deuoured by wilde beasts , or by any other meane whatsoeuer . i heare naturall reason say , it is an easie matter to beleeue that i shall dye : experience makes it so common . but to beleeue that this my bodie , when it shall bee rotten , and consumed to dust , eaten with fishes , deuoured and digested by wilde beasts , or burnt to ashes , or bee vtterly otherwise consumed ; that it shall rise againe to glorie , is not so easily apprehended : no experience teaching it , but the resurrection of christ , which i haue not seene . i disclaime in this point all naturall reason , and doe faithfully beleeue , that as my redeemer iesus christ dyed and rose againe : so after my death i shall , by the vertue of his resurrection , rise againe to eternal life . iob prophesied of the resurrection of humane dead bodies , and affirmeth that hee knew , that his redeemer liued , and that though after his death the wormes should deuoure his flesh : yet in the same flesh he should see god , looke vpon him , and behold him , and that with his owne , namely , with the eyes that then hee had . and the prophet esay affirmeth , that the dead bodies in the graue shall rise againe , some to glorie , some to torment . the dead men ( saith hee ) shall liue , euen with their bodies shall they rise . christ saith , maruell not at this : the houre shall come , when all that are in the graues , shall heare his voyce , and shall come forth , they that haue done good , vnto the resurrection of life , but they that haue done euill , vnto the resurrection of condemnation . christ also affirmeth , that it is his fathers will that sent him , that hee shall lose nothing of that he hath giuen him , but that hee shall raise it vp at the last day . they that sleepe in the dust shall awake . infinite are the proofes of the resurrection of humane bodies in the scriptures : both of the iust and of the vniust , of the godly and the wicked , but to two contrarie final effects . the godly shall rise to euerlasting life , euer to remayne with the lord : the vngodly shall rise to euerlasting punishment , to bee tormented for euer with the deuill and his angels , in continuall horrour , weeping and gnashing of teeth . here is matter of meditation ; hence ariseth hope and horrour , comfort and calamitie . there are but two ends of the resurrection , life and death , and both perpetuall : and these succeed the death of the bodie . shuld i then be so iniurious vnto my silly soule , that dwelleth in my mortall bodie , as to forget that it shall come into iudgement , in a time comming , and at hand ? and that this bodie , this fleshly and corrupted part shall againe bee raised to glorie or shame , to partake of eyther , with the soule ? were it not , as if i should say in my heart , there were no god , no heauen to glorifie , or hell to torment ? perswading my selfe , that either after death there remaineth neither euill nor good ? but that i should goe into vtter obliuion , to an eternall sleepe , neuer to returne into any second existence ? or that god were a god , onely of the immortall soule , and not of the mortall bodie , or a god of mercie , and not of iustice ? should i thus foolishly , for lesse then a messe of pottage , sell my birth-right in heauen ? for a graine of temporarie vanitie , sell a crowne of perpetuall glorie ? farre bee it from me , for a kingdome , i know , is prepared for me , and a kingdome i seeke , waiting for it , vntill it fall vnto mee , as mine inheritance , through christ , who hath purchased the same by his bloud . in the meane time , i must taste and vndergoe many troubles , afflictions , pouertie , want , enemies and the scorne of the world. doth god suffer his owne children to be afflicted in this life ? how can hee then bee said a louing father vnto them ? doth not that worthy prophet & king , dauid , affirme that they that loue his law , shall haue great prosperitie , and no hurt befall them ? how then comes the cōtrary to passe ? the answere : the spirit of god , that spake thus by the mouth and pen of dauid , lyeth not : for the afflictions that i feele , and the crosses that i haue , proceede from the loue of god , and hinder not , but rather doe much further my spirituall prosperitie : for whom the lord loueth , hee chasteneth , and scourgeth euery sonne that he receiueth . if therefore i patiently endure chastening , god offereth himselfe vnto mee as to a sonne . if i were without correction , whereof all gods children are partakers , i were a bastard and no sonne . blessed is the man , saith iob , whom god correcteth , therefore will not i refuse the chastening of the almightie : let him therefore deale with mee according to his owne will , in giuing me what he will , health or sicknesse , wealth or want , prosperitie or aduersitie ; for i know , that all things worke together for the best to them that loue god : he may make a wound , but he will bind it vp againe : he may smite , but his hands make whole againe : hee giueth alwaies the issue with the temptation . god forbid , therefore , that i should entertaine the least thought in my heart , that whatsoeuer crosse or affliction befals me , were in gods indignatiō ; but onely in loue . i doe acknowledge that sinne is the cause of all the crosses , calamities , afflictions & miseries that i endure , & if god should deale with me answerable to what i haue done , i could not beare his punishments : but in stead of ouer-pressing mee with troubles , hee mitigat●s euen the small corrections that hee sendeth : nay , rather which i draw , as it were vpon my selfe . and among other dangers , i find pouerty and want , not the easiest to bee borne , neither can my debts bee long borne withall ; for i see , a necessitie inforceth that which my will is readie , but i am vnable to performe . and therefore no small portion of affliction oppresseth mee : for as i acknowledge my selfe worthily inferior to other men in vertues : so in greatnesse : for as by birth i had no pricefull patrimonie : so hath not the world affoorded mee a gai●full facultie : yet labour i though i lacke . what shal i say , or thinke ? is god only gracious vnto the worldly-glorious ? and hath he not regard to such as are of a meane estate in this life ? doth the holy ghost visit the soules of the wealthy with comfort , in their carnall fulnesse and delights ? and leaueth hee the poore , forlorne and comfortlesse here ? nothing lesse ; but as christ had meat to eat , that his disciple knew not of : so the poorest of gods children haue their inward and spirituall consolation , such as worldly and carnall men know not of . but what is this to the satisfaction of the world ? can my inward and spirituall wealth , pay worldly debts ? it may bee a good meanes thereof : for god hath promised vnto the faithfull , that hee will bee their helping father : what they want , he will in his 〈◊〉 supply , though hee delay the performance of his promise , the more to occasion mee to pray ; yet i● his promise yea , & amen , as truly to bee performed , as if it were already done . but ( saith the fleshly minde ) it is long looked for . and it is but foolish idlenesse of a curious braine , that seekes not timely meanes , by right or wrong , to releeue his wants , nay , that indeuours not his owne aduancement in this life , as doe such as are carefull to prouide for themselues and their posterities . thus the worldly man speaketh to his own heart , not vocally , but by his present greedinesse of thi● lifes fulnesse ; soule , take thine ease , thou hast enough : to whom , againe , the poorest true and faithfull child of god may answere ; that in his meanest estate hee resteth as well content , and hath , through the blessing of god , a sweeter , and more refreshfull dinner and supper with a morsell of bread , or a dish of roots and herbes , in his poore , base and beggerly cottage , yea , in a prison or dungeon , then hath the couetous glutton faring deliciously euery day . it may be said vnto me ; why doe i then complaine ? i answere , not for that i am not rich in reuenewes , in gold , siluer , iewels , sheepe and oxen , men-seruants , and maydeseruants : nor for that i equallize not others in worldly glorie : but for that , necessitie ( a great and powerfull commander ) hath me vnder her foot , keeping mee low , that i cannot rise nor attaine vnto meanes by mine honest endeuours to to pay what i owe : only my heart earnestly desireth , to owe nothing to any man , but loue : but this dischargeth mee not of the burden of my creditours clamours , and of the conceiued shame that my penurie procures mee . what then ? what remaineth that i should doe ? surely i will waite on god , who neuer leaueth those that are his , without helpe in their greatest need . i will indeuour to satisfie all men their due , and my desire shall be in all good conscience , to discharge mine vttermost dutie , and then i doubt not but god in his christ will excuse all my enforced defects , and although man will not , god will accept the will for the deed . medit. xii . gods prouidence sufficient for the faithfull man. i haue learn'd , that man liueth not by bread only , but by the word of god. which contayneth such and so many sweet promises of gods presence with mee , and of his prouidence ouer mee , as i laying them vp in my heart by faith , am fed with that blessed sacietie of spirituall and inward comforts , which maketh the new man to grow daily in all fulnesse of heauenly contentment , drowning and swallowing vp all superfluous cares of this life : wherein i am indeed seene to liue , and yet ( i speake as i desire ) i wish to haue my conuersation totally in heauen . as i haue a corporall being , so i conuerse in the earth , and earthly things , but i haue also a spirituall : and so i haue my conuersation spirituall ; namely , in heauen , from whence i receiued my spirituall life . and where , after this life i know i shall liue euer . the true child of god liues here but in shew of his bodily presence , his inward part which is his regenerate minde , is alwaies cōuersant in heauen , which is his home : but the carnal and vnregenerate man , hath both his visible and inuisible parts , set especially on worldly things , conuersant with the vanities of this world in spirituall darknesse . heauen , i confesse , in respect of the locall situation thereof , is farre aboue the apprehension of my naturall eyes ; yet by the grace of god i apprehend such spirituall comforts from heauen , as i beleeue , they are euen here , the very true earnest of that ioy , which i shall hereafter receiue at full : and though this earnest bee not the quantitie , yet it is of the qualitie of the heauenly ioy , there laid vp for mee after this life , when and where all corporall miseries shall haue an end , and i shall become a free-man of that heauenly citie , where i shal want nothing that is good , nor bee oppressed with any thing that is euill . but who can bee perswaded of this my happie estate to come , considering my hard estate here ? i cannot in my bodie , which is corrupt and sinfull , shew anie visible token of the assurance of glory to come , as it were from heauen , as sanctified steuen did , whose face did shine before his persecutors , as the face of an angell . such a confirmation of inward comfort , in mine afflictions , by celestiall visible tokens , now needes not : for , that i striue not to seeme a saint , or to bee so reputed , in or of the world , ( though i doubt not but i am so ) wherein , the more sincere i seeme to shew my selfe , so much the more procure i the contempt of the world . the kings daughter is all glorious within : so the children of god , howsoeuer base and abiect they may seeme to the world , they are beautifull within . they may be outwardly as was poore lazarus ; beggerly and full of corporall diseases , as was holy iob in his miseries : and were not the doctrine of the bodies resurrectiō true , & that i beleeued it , could i with patience vndergoe the harsh entertaynment that the world imposes vpon me , as crosses , miseries , emulations , enuie , pouertie , labour with contempt , and al sorts of discontents , domesticke and forraigne , within & without , in body and minde ? in all which the assurance of my bodies resurrection to glorie , ( which none but mine owne heart feeleth ) is the hand , whereby i receiue comfort from heauen here in earth , euen in my greatest miseries . i am not ignorant of other mens growth , from a graine of wealth to an ounce , from an ounce to a pound , from a pound to an hundred waight . and i that haue laboured more peraduenture then some of them , am left so farre behind them , as i am forgotten euer to haue beene of their companie . what shall i say ? shall i fret my selfe at their prosperitie ? and grudge at mine owne meane estate ? no , i wil trust in the lord , i will delight mee in him , and commit my way vnto him , i will not enuie him that prospereth in his way ; nor him that obtayneth his desires in this life . it is too much , and i rather pitty then enuie them ; for their fulnesse makes them fall ; and their fatnesse makes them without gods feare , the more fit for the slaughter . it is enough for me , that i depend on gods prouidence : yet doe i not so depend , as that i thinke , that he will feede me , though i put not my hand to my mouth , & that by his prouidence and power , my wants and my necessities shuld be supplied , though i laboured not . no , it is so farre from me so to thinke , as i endeuour to vse all the lawfull meanes that my calling ( base as it is reputed ) and mine indeuours therein ( weake as they are knowne ) can administer vnto me . but i acknowledge all my labours vaine , without the blessing of god , with-out which , i know , nothing can prosper vnder my hand . and i am not ignorant , that according to the outward man , al things succeede alike to the good & to the wicked , health and sicknesse , riches and pouertie , enemies & friends : the sunne shines , and the rayne falls on both alike , not to the best by desert , nor by chance , in that which is to either of them good for their corporall being : but that gods blessing in earthly things , should make euen the wicked without excuse ; and that god may haue the glorie , not onely for the saluation of the one , but for the condemnation of the other : for , his glorie appeareth aswell in iudgement as in mercy . i will therefore trust in the lord , i will ( during my time limited by god ) labour in my calling , according to my dutie and occasions administred , and therein will i waite with patience in hope : i will rest content with my portion , knowing that a small thing , blessed by god , is better then the greatest riches of the vnsatiable . medit. xiii . not to sorrow for a mans death , but to hope of his better life . now , forasmuch as i knowe i shall chaunge this vile body for a better , such as are my friends , in reason , will not bee against it , though for a time they shall lose mine , and i shall lose their corporall and comfortable societie , but wee shall meete againe in more complete and comfortable ioy in the heauens , then the earth can afford vs ; and therefore i wish them not to sorrow for my departure , when it shall please god to appoint the time . but mee thinkes i heare some ( whom the law of nature ( especially of religion ) bindeth me much to respect ) lamenting their miserable estates , which cannot but befall them , after my finall departure from them ; it is hard with them now ; and they may iustly feare that they shall want , what my poore indeuours , while i liue and haue my health among them , doe in some measure supply . and ( which may aggrauate their sorrow , and my griefe the more ) i am indebted , and thereby shall leaue a more heauie burden of miserie and contempt vpon them , then the poore meanes which i shal leaue for them , wil be able to sustayne : for , they say , and true it is , that creditors are cruell , and there is little mercy among men : & therefore may they iustly feare , that they shall be oppressed beyond their power , which may iustly giue them the greater cause of feare before , and of mourning after my death . as riches left vnto posterities , are the cause of carnall content and reioycing : so is pouertie , cast vpon them by parents , the occasion of sorrow & calamitie . the confideration whereof breeds more grief in my heart , then the remembrāce of death brings feare , not in respect of my selfe , who am taught , that in what estate soeuer i be , to bee therewith content : but my contentment worketh not in thē the true knowledge , how to vse things indifferent : for , being poore , i am patient ; and where patience is , there is hope ; and where hope is , there is the mind at peace : or , being rich , i may haue discontent & distraction ; so that neither wealth nor want , of themselues are good or euill , but as they are made by the vse , or abuse , of either of them . pouertie in parēts , makes often-times children vertuous , knowing it is their portion : whereas the hope of riches , often imboldens the indifferently well inclined , to bee the worse conditioned , knowing , the greatnesse of their portion will maintayne their vanities . vertue , is a farre greater patrimonie then possessions ; and with an inheritance , wisedome is necessary ; but precious , where no earthly inheritance is , for that by it , the life is gouerned by true discretion ; whereas without it , the best patrimonie is suddenly consumed with shame . if therfore i could leaue vnto them , that riches of the minde , to direct their wayes , they might then spend their short and euill dayes as sweetly & as contentedly in a poore cottage ; and therein offer vnto god , as pleasing sacrifices of prayer and praises , as in a princes palace ; but god is the giuer of these heauenly vertues . pouertie is not to be imputed as a fault , to the honestly minded and truelyindustrious . the fault is in the minde that deemes it a fault : but few , howsoeuer philosophicall they seem , can without diuine wisedome beare with gladnes , to be left poore by parēts : and what wife is shee , that with willing acceptation will imbrace a poore life , after her ( though ) most vertuous , and most louing and beloued husband ? widdowhood of it selfe seemeth , and to the vertuous woman is , a sorrowfull portion , especially so left by a beloued husband ; but widdowhood with pouertie , is meere miserie : yet a vertuous womā married will take her lot with patience , being a widdow ; for , no estate , time or triall , can alter her constancie . medit. xiiii . the discouerie of a meane estate reputed a fault , is none . i haue beene often condemned of simplicitie , by many of my friends , for that i bewray mine owne poore estate , so publikely to the world , which peraduenture may repute me rich , and of competent meanes . this i acknowledge is a shew of their loue and friendly affection , and i so take it , but cannot obserue it , nor follow their counsell ; for if i should conceale my necessitie , & make an outward shew to haue what i haue not , and to be what i am not ; am i the richer , or the better ? shall my posteritie receiue the greater portion of prosperity after me ? nay , shall they not rather vndergoe the greater penurie ? can i make a shew of greatnesse : and will not that require a superfluous and needlesse charge ? and will not that charge impayre and diminish , euen that little that i haue ? therefore feare i not to bewray mine owne wants ; but desire rather to shew my selfe as i am , and to be as i shew my selfe : for god abborreth a double heart . againe , it hath beene obiected against mee by way of a kinde of reprouing admiration , that i hauing liued long , and laboured much in a seeming aduātagious imployment , should grow no greater , or waxe no richer . what should i answere to this obiection ? to be silent is best . if they could as well taxe mee with riotous expendings , & a prodigall life , whereby i haue consumed that which by gods blessing i haue gotten : i would answere by a plaine confession , that i were not worthy to bee worth a morfell of bread : or if they could charge me with idlenesse , or neglect of the execution of my calling , according to occasion ; i should shew my selfe destitute of vnderstanding : and through mine ldleuesse bring vpon me much ●●d . but prosperitie and aduersitie , life and death , pouertie and riches , come of the lord. a man may labour , and yet lacke ; he may bee idle , and yet abound . a righteous man may want , & the wicked grow wealthy , and neyther the religious industry of the one makes rich ; nor the carnall securitie of the other , seconded by worldly policy , preuent it : therefore will i labour , referring the successe to him that blesseth euery worke to the poore and the rich , according to his owne will , but to diuers ends good and euill , as are the subiects of the blessings , though none are truly blessed , but such as god hath made righteous , yet in respect of god , the good successe of the workes of wicked men are reputed a blessing , the abuse whereof , turneth in the end to a curse . medit. xv. a third taxation . againe , a second mayne negligence is obiected , and laid to my charge , by way of taxing mee for my pouertie : that , if i prouide not for my family , i am worse then an infidell . these remembrancers are like iobs comfortars , that in stead of consolatorie counsell , doe afflict mee with wordes of sorrow and bitternesse . i know & acknowledge that i am bound to prouide for my family things honest ; the scope of which charge i conceiue not , necessarily to be stretched so farre , as some seeme to tenter it , making it the colour of detested couetousnesse . i vnderstand the true meaning of this piece of scripture , to tend to the moouing of christian parents of children , and masters of families , to a necessarie care of the sustentation & education of those of their families , & to this i acknowledge my selfe bound , lest that they through my negligence , idlenesse , and vnthristie course of life , should want those things , that necessarily appertayne either to their reliefe , maintenance , or education , whereby indeed i should be guiltie of their miseries . if therefore my heart can ( as it doth ) sincerely testifie vnto me truely the cōtrary , though the world condemne me therein ; he , i know , to whom i stand or fall , will excuse me . the brute beasts and birds haue , by the instinct of nature , in a sort , the same care that is inioyned vnto man : they prouide for their young as long as they are tender and weak , but when they become stronger and able to prey for themselues , the old forsake them . the true meaning of this former scripture , as i cōceiue , requires no more of me necessarily , though reason and religion binde me , neuer to forget to doe them what good i can , and to adde vnto their cōfort , according to their necessitie , and my lawfully gotten meanes . some yet thinke them-selues infidels , if they vse not all possible meanes , by right or wrong , to enrich their posterities , to aduance their greatnesse , to equalize them in lands , liuings , & possessions , with their superiors , pretending thereby , that it behooues them euen by the law of loue and religion , thus to prouide for the superfluous future maintenance of their children , and their heires , intayling their possessions from generation to generation ; and what do they but thereby argue their distrust , that the god of abraham , the god of isaac , of iacob , ioseph , iob , and other godly men , who onely cast their care vpon god , is not now as prouident , powerfull , and carefull of the necessitie of his children , as hee was of them ? doth not this prooue worldly minded men , more to resemble infidels then doe they , that cast the care of prouiding for their children vpon god , them-selues not able by all their lawfull endeuours to leaue them competencie after their death ? but do worke as much as in them lyeth , to bring their children to the feare of god , that they againe by their godly liues and holy conuersations , might teach their posterities . this in deed is the greatest portion , and most perpetuall , without which it is daily obserued , that the greatest earthly portions and possessions , are commonly spent and consumed , before their too carefull fathers carcasses bee halfe rotten in the graue . there be some by their vertues haue worthily merited honour , which cannot bee maintayned , but by possessions , and reuenewes : whose vertues imprinted in their children , doe more magnifie the dignity of fathers , then the possessions they leaue them after their deaths . honour , in deed should be the reward of uertue , but contrary , commonly uertue followes honour : and honour , possessions : for as a mans greatnesse is , so are his reputed vertues . so that possessions are as the load-stone , to draw on titles of honour , and honorable offices : and farre the more gloriously doth vertue shine , by how much it is found in men honoured . in men base in shew , let their vertues bee neuer so great , they will not shine to the eyes of the world ; nor be discerned , but by their contraries , nor made perfect , but by aduersitie : & in whomsoeuer true vertue is found , be he neuer so base in outward shew , hee deserueth more respect , then he that hath much wealth , and is vicious , though he be dignified with the title of honour . medit. xvi . a iustification of good indeuours . now then , although i striue not to iustifie mine endeuours , which i know , are not to all men hid : yet may i iustly iustifie my lawfull defence against the former imputations : and i thinke i erred not , if i did in some measure : challenge vnto me the merite of some gratuitie , amōg other laborers , whose estates testifie , that either their wit , policy or friends haue farre exceeded mine : or else it hath so fallen vpon them by chance ; which last i beleeue not ; for the word excludes diuine prouidence : which to denie , is proper to atheists and epicures , as eliphas reporteth , or rather whereby he vpbraided , faithfull and holy iob , saying , how should god know ? how should hee iudge through the darke cloudes ? the cloudes hide him that he cannot see . this was his blindnesse , his eyes were open to carnall , but shut to diuine vnderstanding . but god sees the blindnes of them , that are wise to the world , and fooles to god , and obserueth also those that are fooles to the world , who are wise to god. though he haue his dwelling on high , he yet abaseth himselfe , to behold things , as well in the earth , which is his footestoole , as the things in heauen , the throne of his maiestie . and i know , and verily beleeue , that god is no idle obseruer of the things that befall vnto euery man in this life . some things come to passe euen of his owne meere prouidence , for the corporall comfort , and reliefe of his distressed children , as to the widdow of sareptha : some to their spiritual comfort , as when philip was sent to the eu●uch : and some things god tolerates men to atchieue by vnlawful means : as ahab , naboths vineyard . and because things fall not out to an equall allotment to all , but some to be aduanced , some kept low , some in prosperitie , some in pouertie , some vndeseruing , richly rewarded , some deseruing , not regarded : there be that thinke of god , as the syrians did , onely to bee a god of the mountains , of great men of the world ; not of the vall●ies , of poore , oppressed mē of the world : as if he were not 〈◊〉 god that cared for the poore . whatsoeuer therfore the men of worldly minds think , howsoeuer they perswade themselues : i doe constantly beleeue , that there is nothing , great nor small , no man high nor low , but is vnder gods prouidence ; as touching the successe of whatsoeuer they doe . doth god number the haires of ●●r heads , and put our teares in a bottle ? and shall i not thinke , that hee regardeth , ruleth , appointeth , and disposeth greater things that concerne mee ? i beleeue that the preferment and dignitie of one , and the keeping of another in meane estate : is as far from fortune and chance , as it is from a mans owne power , to adde a cubit to his stature , or to make a haire blacke that is white . it is not then in him that willeth , nor in him that runneth , but in god that giueth what euery man runneth for . and therefore i thinke , that when i haue done all i can by my best and sincerest endeuours to increase my portion , i can lawfully adde no more then i haue done , to the inlarging of mine estate . to heaue , to shoue , to striue , to struggle , to insinuate , to flatter , to cogge , to face , lye and deceiue , are as easily learned , as to be an honest man. and hee that is either ignorant of , or not apt in practice of these , he may liue censured 〈◊〉 simple man , but no laudable politician , but of a base , weak and deiected condition , of which ranke i am numbred . but i may answere my censurers , as dauid did . how long will yee iudge vn●●●●ly , and accept the persons of the 〈…〉 : yet there is no doubt , but that many rich and wealthy men may bee free from the former kind of policie , and haue inno●ent hearts and cleane hands . medit. xvii . not good to yeeld to euill meanes , to get wealth . it is a fearefull thing to yeeld vnto vnlawfull motions and meanes to become rich by the examples of achan and gehezi , whom god gaue vp to their couetous hearts , and to walke according to their own counsels , whose rewards well weighed , may make others ( as i desire ) to beware : yet according to the course of common carnall policie these were wise fellowes and prouident . there was not so thriftie a fellow in all the campe of israel , as achan was : for although many precise and scrupulous fooles past by and neglected , the wedge of gold , hee thought it wisdome to singer it : though a curse were laid vpon it , hauing learned , belike of horace , that none but fooles will refuse gold that can get it . a foolish proposition , without a disiunction , and restriction . gold , indeed , is lawfull , lawfully gotten , not contrarie . elisha refused , but gehezi his seruant tooke the forbidden reward : as many seruants of great men at this day doe , who haue not elishaes spirit to follow and discouer them . but he that gaue the spirit to elisha , knows all altogether ; though the achans and gehezies of this olde politike world haue learned to bee more secret , vnseene and vn-noted . they grow wealthy vn-awares to men : hauing but some colourable office or trade , who can taxe them with talents of siluer , or wedges of gold ? only they are admired for their wit , much reuerenced for their wealth , gazed on for their glorie , and flattered for their felicitie : and therefore thinke they are euen here in the very bosome of paradise , and in so high fauour of god , as they could bee content to dwell here in the earth ( with that contentment they now haue ) all eternities ; seldome or neuer calling to mind that they must dye , and that ( it may bee ) suddenly , as others doe : and that they must yeeld an account , both for the getting and vsing of their wealth and greatnesse . god is not ignorant of briberies , extortions , oppressions and wrongs , that men vnlawfully commit in their lawfull callings , as they ( with gehezi ) thinke he is : no , he knowes their thoughts , much more secretest briberies , nicely termed gratuities . gehezi was leprozed for one , and that a seeming lawfull gratuitie : and should i thinke to escape a more deadly leprosie by such and so many extorted gratuities , plaine briberies , as i might take , to make me rich ? one common gratuitie , nor twentie can effect that , which some men bring to passe , vnder colour of some imployments : the benefit whereof lawfully taken , cannot so much and so speedily enrich them , as they are obserued to enrich themselues : partaker of whose secrets , let my soule neuer be ! vnhappie is hee , that cannot liue contentedly in a lawfull calling , by the fruits of the lawfull execution of the same , and more vnhappie is he , that to increase his competent estate , doth vse vnlawfull and forbidden meanes . such a man no doubt is ignorant ; that the feare of god is great riches , and that godlinesse is gaine . neither of which can stand with a couetous desire of superfluous riches . for the feare of god and godlinesse , are twins , borne at one birth , by the siprit of god , working by faith , which brings forth hope , both which they seeme to want , that are sollicitous and ouer-greedie , to get the pelfe and pillage of the world ; who cannot containe themselues within the limits prescribed by the holy ghost , namely , in whatsoeuer estate wee are , therewith to bee content , not caring for too morrow , as doubting of gods prouidence : but hauing food and rayment , to be therewith satisfied . this doctrine , though it be christs owne , is too restrictiue , it is a hard and harsh commandement , so contrary to the practice of carnall-minded men , as many of them would eyther wish it striken out of the booke , or to heare such a pleasing glosse vpon it , as might moderate the seueritie of it . they are content to take what the time present will afford them : yet they thinke it not sufficient , vnlesse they prouide and lay vp for many yeeres . a godly respect , no doubt , is not hereby forbidden , as namely , to labour to day , the better to liue to morrow ; this yeere to sow and reape , to nourish vs the next yeere : and so to prouide for future times , as we shew not any distrust in god , though we haue not to day , but only for the day , he hath willed vs to aske of him bread , which comprehendeth all necessaries ; which he hath promised to giue vs euery day . by that petition which hee hath taught vs , giue vs this day our daily bread . and though hee giue me not dainties to eate , i know that by his blessing , the meanest fare shall satisfie my continent appetite , and temperate dyet . daniel and his fellowes were as well filled and fed , waxed as fat and faire , with water and pulse , as were any , that fed on the full furnished and varietie of the kings daintie dishes . therefore it is not the meate that i eate , bee it neuer so rare , that feedes and preserues my bodie , but the meanest , and least , ( blessed to my vse by god ) worketh the same , and through faith a better effect . the like 〈◊〉 conceiue of riches and possessions : what could i account mee the better , were i owner of a whole countie ? were i not still the same , and onely one man ? and had i the fayrest and most spacious house in the world , i could be but in one roome at one time : were my calling neuer so great . what neede i then hazard my soule for this bodies vaine delights , and superfluous vanities ? i doe consider the varietie of the wished contentments , that wise salomon made proofe of , in his most absolute experimēts ; wherein i obserue his finall discontents , who cried out against all his delights , that they were but vanitie , yea , vanitie of vanities , all vanity . many superfluous things men couet , and the couetous are neuer full , the eye is neuer satisfied with seeing , nor the heart in desiring , crying , more , more ; their chests are full , their commings in are great , and greatest of all is their desire of more ; and hauing too much , they still plead pouertie : and so truly i do beleeue , many of them may , for in their greatest outward abundance , their wants are great within . if therefore i should striue to get much , my desire to get , would alwayes be greater then the gaine , and of lesse true value then my trauaile , that i might spend vpon better things . i will therefore content mee with my poore portion , and giue god the prayse , if hee bee pleased by his blessing to increase it , by the lawfull execution of that imployment whereunto i am called , fearing ( by experience ) that if once the desire of riches possesse my heart , it will bee hard for mee to bridle it : for the obtayning of that i couetously desire , would bee but the increase of the desire of hauing , and so i should at length want , aswell that which i should attaine vnto and not vse , as that which i had not . a true meane in desiring a lawfull manner of gathering , and a right vse of keeping and disposing of riches , are as hard to find , as a couetuous man to bee a good man : for , no man that sets his affections on the things of this world , can haue true peace with god , nor haue a good conscience . if i settle the loue of this world in my heart , the loue of god cannot dwell there , i cannot loue god & mamman : and where the creature is entertayned before , and preferred vnto the creator , i exclude christ my sauior , in whom , & by whom , & for whom , i enioy all good things here : should i not then set him before all ? yea , as all in all things in my heart ? if i haue christ , i haue all things , euen in my corporall pouertie ; and without him i haue nothing , in my greatest seeming something . i may , and i am commanded , to vse all lawfull meanes according to my calling , to liue competently in the world : but that i ought first to seeke the kingdom● of heauen , & the righteousnesse thereof , so all things necessary , by diuine promise , shall be administred vnto 〈◊〉 . and , i hold things only necessarie , sufficient , being obtayned . but what are the things , that in this life , may be reputed o●ely necessarie ? tha● which may be truly held suffici●●●● , that a man finde himselfe neither to w●●t , no● to haue more then he hath iust occasion to vse necessarily , according to his calling , high or low : he hath most , i thinke , that couets least , and he hath enough , that owes nought , that neither needes to flatter nor to borrow . here is the difference betweene humane policie , and diuine wisedome , and hereupon they are at od● : policie prouides and laye● vp in banke , increasing it more and more , vntill too much bee not sufficient , grounding the care vpon the prouidence of the p●ssemire and bee , & such small creatures , who through the instinct of nature , are taught to prouide in summer for the consequent winter . ioseph prouided in seuen yeeres plentie , for seuen yeeres scarcetie : this diuine wisedome and nature it selfe teacheth , but neither of them , especially diuine wisedome , to prouide but according to necessitie ; and whatsoeuer god sends by blessing a mans lawfull labours and honest endeuors , is a christian mans greatest portion . foode and rayment was iacobs desire : and the same request i daily make vnto god , namely , that he will afford meate , drinke , and rayment competent for my selfe and family , and to free me , and euer to keepe me from debt and danger of other men . if i can attaine vnto this meane estate , i shall hold me happy amōg men , and blessed of god ; and this is the marke vnto which i only ayme all my desires of earthly preferment ; for that i labour , & for that i pray , and rest in hope , which hope , i know , shall not finally make mee ashamed : though , for the time , a kinde of shamefull imputation seemeth to be laid vpon me , for not raysing my meanes to a higher proportion , as if gods purpose and worke were my fault , who knoweth what lot in this life is best and fittest for mee ; and therefore i rest and relye vpon his prouidēce , wherin i stedfastly beleeue , hee will neuer fail● me , nor forsake me , to the end of my life , short and euill . medit. xviii . all men in this life haue vse of their owne labours . my time , at the first , was reputed but a spanne long , and now i cannot account it a fingers br●adth : yet , while i haue my being in this life , i shall stand in neede of the continuall vse of mine owne labours ( hauing no other reuenues , no , not the bredth of a foote ) wherein i craue gods diuine aide , direction , and blessing , who hath been mine original scholemaster in all the good things that euer i haue learned , or haue been able to practise : for , of my selfe i am a foole , ignorant , not only of diuine , but of humane profitable knowledge , yea of mine owne worldly profession ; and finding mine owne insufficiencie , i sought & found that which i haue ( slender as it is ) at the hands of him that made iub●l a pleasant musician , and tubal a painfull smith . and to say as i find , my professiō agrees little with the qualitie of the first , but much with that of the last : for , it is mixed with farre more paine , then pleasure ; and with more care , then comfort ; and with more griefe , then gaine ; and with more suspicion , then thanks . can there be ( may some say ) a profession , bringing with it such a troupe of incōueniences ? yes , though i be no publik magistrate , my calling is as subiect to censure : for , what man is hee that deales betweene two , or more , of contrarie desires , that can truly giue them all contented satisfaction , be he the most iudicious and iustest iudge or magistrate ? how much more , to deale with multitudes of peruerse and preiudicate people : yea , if it be in a businesse that concernes their soules , by the sincerest minister of god , will they not censure according to their seuerall cōceiued ( though corrupt and peruerse ) opinions ? but if the businesse concern their worldly estates , much more will the most of them kicke against the most iust , and most indifferent iudgement of the agent , who being tyed by the band of dutie and a good conscience , to giue a true account of his imploymēts to a second person , the maintenance of whose dignitie and liuelyhood , in some part consisteth in the iust execution of that wherein he is trusted , cānot yet escape their slanders , deale he neuer so sincerely . need not i therefore to be carefull of my carriage , being subiect to a double censure ? if i come short of mine expected dutie , i may be taxed at home ; if i performe it truely , i am condemned abroad : and , to arbitrate mine actions , there are such , sometimes , as for their owne vaine popularitie among the multitude , and to insinuate with the honorable wise , will rather adde a sentence of rash ( yea false ) condemnation , then a sillable to excuse the smallest slip ( if any bee ) incensing so the waspish hidra , to a clamorous out-cry , that i haue abused them : who being thus seconded , will not forbeare to disgorge their malicious hearts to the vttermost disgrace of him , that with a most sincere conscience carryeth his desires , neither to leane vnto the right hand , partially to please his master ; nor to the left hand , iniuriously to wrong any , whome his seruice concernes . what then ? shall i looke backe ? shall i leaue my plough for some rubs it meets withall in a rough and rugged soyle ? no , i may not , but rather indeuour so to carry my selfe in my calling , as my conscience may still ( as euermore formerly it hath ) testifie with mee mine integritie , whatsoeuer may be said or done against me . i am not of my selfe ignorant , but doe know and acknowledge , that if i should rest either carelesse of ▪ my dutie on the one side , or ouer-harsh or heauy on the other , respecting onely my priuate salarie and extorted gaine , forgetting dutie and charitie , i should carry a greater charge of conscience ( not questioned ) then all the vniust calumniations and slanders of malicious men could cast vpon me ; i will therefore with patience goe on , and vndergoe the burden of what●oeuer crimination . medit. xix . obiection . some man may say , to what end is all thi● discourse , touching the crosses falling vpon him in his priuate profession and calling ? what is his case to other men ? it concernes none but himselfe , and therefore a relation needlesse and vnprofitable . if it concerne none but my selfe ; as it profits none else , it little hurts any else : yet this may any man learne hereby , that all possessions and imployments are not free from censure ; nor any man so iust , and sincere in his calling in this life , but is subiect to back-byting tongues : yea , such as thinke this my relation to concerne them nothing at all , shall finde it a necessarie preuention of their too much securitie ; for i yet neuer knew the man , of whatsoeuer calling , trade , mysterie , profession , or imployment , whom neither his owne conscience in some things could , or malicious men would not slander , backe-bite , or accuse : let him bee of what eminent place soeuer , in church , or common-wealth ; especially , where he is to handle matter of difference betweene men ; hee shall hardly escape , either temptation by reward , or condemnation for iniustice , deale hee neuer so iudiciously and iustly . doth this concerne none but my selfe ? yes , but what then ? why should i vntimely discouer these common abuses offered to the good by the bad ? it is the meane to bring men into suspicion of doing euill , that are free : and to put men in minde to slander , that thought not of it . it were a happie forgetfulnesse . but the world is not so sleepie , but the least occasion awakes it , to the vniust reproch of iustest men ; men of all degrees and qualities . and therefore i thinke fit to let all such abusing tongues to know , that their malice is in vaine towardes them they ayme to hit , but they wound themselues , and defile the cares that heare them : therefore i feare them not , but will goe on , in my lawfull calling , to day and to morrow , and while it pleaseth god , and leaue them and their tongues , either to repent , or to perish in their time . i find the surest and safest defence against these dogged natur'de tongues that bite them , that heare not their barking , not to regard what they say , or to whom , or what they report . for if i should feare to goe on in my calling , because i am subiect to the mis-conceiuings and misreports of common detractors , i should seeme to feare more their slanders , then the breach of gods precept , who approoueth not , but condemneth the life that is idle . the world esteemeth them happiest men , that in wealth , pleasure and idlenesse , liue without labour , who haue most leisure to heare , obserue and publish the defects of other men ; and yet haue no time to looke into , or reforme their owne farre more grosse errours , or to serue him that will teach them better things . the holy ghost approueth thē happiest , that liue of the meane profit of their labours : thou shalt be blessed , saith dauid , when thou ●atest the fru●●s of the labors of thine owne hands : though it bee no daintie fare , by common experience , that a man iustly may get , by the meere labour of his owne hands ( excluding high offices ) yet competent , blessed by god. how then can this poore industrie attaine the meanes to purchase patrimonies for posterities ? paul by his tent-making , nor peter by his fishing , could grow great in the world ; but matthew an officer , and luke a phisician , were in the way of farre more profit : such are the different estates of men in this world , some poore , some rich , some base , some in honour , not one without his crosses ; therefore not one without necessarie occasion , to pray for a contented minde , euer prepared for the time of death ; neuer looking for true peace with , or in the world : and happie is hee that hath warres with it , and peace with god. but here is the miserie of miseries ; hence is griefe , hence often vpbraydings ; especially domesticke : the want of daintie fare , gay , and fashionable garments , and the want of meanes to preferre and aduance posterities , is the houshold breake-peace : and to auoid this miserie , some runne into a mischiefe , vsing sinister and vnlawful means to satisfie the world and worldly mindes , displeasing god , to please vaine fantasies : yet , for a time , it is sweet and pleasant , yeelding a kind of content and carnall comfort : such as christ fore-told , that worldlings should haue in this life ; as the rich man in the gospell had : but gods owne children should haue contrarie enentertainmēt in the world : they should want , weepe , and lament as lazarus did : and as their estates of wealth and want , pleasure and paine , faith and infidelitie doe differ ; so do their ends ; for fulnes and want , mirth and mourning , ioy and sorrow , idlenesse and labour , stand not together in this life , neither yeeld they like comfort , or calamitie after death . there are but two extremes in riches and pouertie , but their degrees are infinite : so are there of pleasure and paine after this life : the true vse of riches , and the patient acceptance of a meane estate are equall , and receiue eequall proportion of reward . so the abuse of riches , and the impatient vndergoing of a poore estate , shall be equally punished : whether therefore i bee poore or rich , i am in neither happie , but so farre , as i walke in either of them , in the feare and loue of god , that giues both ; for the good of the good ; and to the reproofe of them that abuse either . o , happie is that heart , that harbours the hope of heauenly things ! it is contentedly satisfied with the smallest portion the world doth yeeld , and yet resteth not idle in well-doing , but carefully indeuoreth so to liue , as willingly not to be chargeabe to any , desiring rather to bee able to helpe the needie , and to owe nothing but good will to any . naked came i into the world : poore and in a meane estate i liue , and naked i must goe hence : as touching my spirituall part , i shall be clothed with the robe of my redeemers merits , in the heauens , vntill my bodie shall be raysed againe , and then reunited vnto my soule , and both become one bodie clothed with eternall glorie . and therefore , come , lord iesus , come quickly , and finish these dayes of sinne , that i may partake of thy glorie . the hvsbands christian counsell to his wife and children , left poore after his death . part . 1. death certaine , his comming vncertaine . by the former discourse , ye may perceiue , that death will certainly come vpon mee and you , as vpon all men ; but when , where or how , no man knowes ; and that after death , all shall come to iudgement , and yeeld account for whatsoeuer they haue done in this life , and therefore wee all should prepare vs against the time , by continuall watchsulnesse in well-doing . you may also conceiue , and i know , you haue too well experimented my poore estate to bee such , as i cannot leaue behinde me such testimonies , of my worldly happinesse as many other men doe to them they leaue behinde them , that may challenge some remembrance by their worldly substance . and therefore , in stead of such commemorations , i desire , before i goe hence , and bee no more seene , to leaue such token of my loue towards you , as i can ; that you may likewise remember mee in christian imitation , after my death , wishing you to take that in good part at my hands , that i shall giue you in counsell , though words , i know , make none wealthy . in stead therefore of possessions , and pecuniary portions , i wish you euer to esteeme the fauor , loue , and prouidence of god , your chiefest riches , who as he hath been euer mine : so will hee bee assuredly yours , if in faith yee serue him and seeke him . bee yee therefore patient in that , which in this life necessitie inforceth to be vndergone , howsoeuer hard and vnsauourie it bee to flesh and bloud : and make of that necessitie a vertue ; which if bee taken with grudging , turnes into sinne . the time will not bee long , which will giue end to the greatest miseries , then what difference can there bee obserued , betweene them that haue abundance , and them that haue least ; they shall carrie equall portions to their graues , only nakednesse , which both the rich and poore , the glorious and the base brought into the world with them : yet their future portions may differ , as did the rich mans and lazarus . let vs therefore , as long as we liue together , couple and comfort our hearts together in the lord , whose pleasure it is ( and that in loue ) to keepe vs low in this world , to the end wee should not be transported from the loue of heauenly , to earthly things ; the best whereof is our bodie , which yet is compared to a flowre , that fades and comes to nothing . if therefore pouertie and afflictions continually possesse vs , and presse vs downe , euen vnto our liues ends : let vs rest euer faithfull , cleauing constantly vnto god , for hee careth for vs ; so shall wee bee the lesse carefull for worldly things . care not for your liues ( saith christ ) namely , what yee shall eate , or what yee shall drinke , nor for your bodies , what yee shall put on : for the bodie is more worth then meate , and of more value then rayment , bee it neuer so precious : yet shall it naturally rot as the garment doth : but so much the more precious is the bodie , though it perish , by how much it shall bee futurely glorified . but the bodies of the disobedient and wicked , are so much the more base and vile then is a garment , by how much it shall not so totally perish as the garment doth , but bee reserued and raysed to endlesse torments . the fowles of the ayre are brought in by christ , to teach man to cast his care vpon god , who careth for the verie fowles , though they sow not , nor reape , nor carrie into barnes , yet they are fedde and nourished by god : but they are not idle : for as god hath ordained food for them , so are they to flye to and fro to seeke it ; teaching as not to rest careles of lawfull labours , though christ say , care not for to morrow : but rather that we should bee so much the more industrious euery where , by all meanes & at all times , in our lawfull callings , omitting no opportunitie lawfully to encrease our store . christ likewise by way of comparison , brings in the lillyes of the field , setting their glorie to the glorie of our corrupt bodies ; shewing , that although wee labour and toyle , and carke and care , and busie our bodies and braynes about superfluous and vanishing things , wee can neuer bee comparable to the glory of the lilly , & other glorious & beautifull flowers ; no not salomon in his most glorious robes : yet as glorious as these beautifull flowers are , they quickly fade and fall away . whereby we are taught , that how gawdily or gloriously soeuer we couet to beautifie our bodies , wee make them neuer the more permanent , but , as these flowers wither and fall , leafe after leafe , through the defect of the sap , that first caused them to flourish : so man , liue he neuer so long , and neuer so full of glorie , when the sap of nature begins to wax drie in him , his most glorious leaues begin to fade and faile , one after another ; the strong men ( his legs ) begin to weaken and falter ; the grinders ( his teeth ) fall out of the head ; the lookers , ( the eyes ) wax dim , & one part after another decayes , till the bodie totally comes to dust in the graue . this is the glorie of the most glorious ; hee buds , blossoms , ripes , & rots , as doth the flower in the garden , the grasse of the field , and as a shaddow , a dreame , and as a fancie flyes to his end ; and liue he neuer so long , his life is but as a tale that is told . doe wee not daily see the youngest & strongest among humane creatures , liuely , full of agilitie , and corporall actiuitie in the morning ; who yet before night are eyther naturally or accidētally oftentimes cut downe , and in their graues ? why therefore should i , or you , that shall perchance suruiue me , be so sollicitous , and ouercarefull of worldly things ? especially seeintg he longest liuer cannot enioy what he desireth , with any true contentment , aboue fortie or fiftie yeeres : for till he bee twentie , hee is vnder gouernment , not at his owne will : after that , he is wearied with labours , and cares of the world ; & when he comes to sixtie or seuentie yeeres , hee be comes decrepit , vnapt , & vnable to follow his owne occasions . to bee in league with death , as hoping he will forbeare the execution of his warrant vpon vs , or by arte to indeuour to put off old age , though many desire it , none can doe it ; the richest by his gifts , the strongest by his valour , the wisest by his policie , nor the most cunning by any artificiall deuice or stratagem he can contriue . who can free himselfe of a feuer ? who can rid himselfe of the gout , of the stone , or of any other inherent infirmitie of the bodie ? surely none but death : death is the phisician that cures all the diseases present in the bodie : yet we like not his phisick , wee are contented to vse art , money we willingly giue to auoyd it ; and yet it is commonly seene , that hee that seekes and desires most to prolong his life , is most suddenly taken by death : and he that seekes most to flie from it , him it followes euen at the heeles : and hee that couets most to saue his life , soonest loseth it . i thinke it therefore greatest wisdome , so farre to couet long life , as it may stand a blessing of god ; during which life , we are to meditate necessarily two especial points , namely , how to leade our liues , & how to entertaine death when it comes . as touching the first , we are inioyned , & therefore bound to liue godly ; which comprehendeth all the dueties of a christian life , which duties although they be many , are all performed by holy obedience to god , which consisteth in a perfect obseruing of his diuine precepts , namely , in doing that which is good , and auoyding that which is euill . the good commanded , cannot be done by nature , which is corrupt ; but by grace , freely giuen : the euill , which is forbidden , comes , and is done by nature . the effects of good and ill affections , consist in action , by seuerall operations : the good which we doe , god worketh both in vs and by vs ; the euill which wee doe , is of & by our selues : the like in suffering ; the good suffer euill with patience , not the euill of doing , but the bearing of euils and wrongs offerd , without grudging : the wicked suffer euen goodnesse , as it were , against their wils , and commit euils against the good wittingly , and with their wils : the good endeuour to leade their liues vnspotted in the world , not as did many heathen philosophers , who had both the actiue and passiue parts of doing good , and suffering euill , & that in great measure of patience , wanting only diuine knowledge , & consequently , faith : which are no more ours by nature , then they were theirs . therefore , if i , or you should onely indeuour a kinde of philosophical outward and morall goodnes , without the internal working of grace through faith ; wee should by our such doing and suffering , gaine but that which they gayned , a bare name of holinesse ; although wee ( as some of them did ) would voluntarily giue our bodies to death , wee should thereby gain but the more future miseries . in all our doings and sufferings , wee must set god alwayes before the eye of our mindes , taking hold of christ by faith , by whome hee hath reueiled himselfe vnto vs ( to be our louing father ) not vnto them : without christ , wee are euen as the former gentiles were , vnder the curse ; but , by and through him , made heires of the kingdome of glorie : whereof ( although these philosophers were endued with humane wisedome farre aboue vs , they had yet no vnderstāding of , nor were partakers of that true glorie which is by christ. therefore must we , that liue in the light of truth , striue to bee partakers of better things then they , that liued in the darknesse of ignorance : for vs to come short of their care ( of doing the good they suppos'd good ) in doing that wee know to bee good , were most palpable idlenesse , and seuerely punishable . we must therefore , while it is to day , studie , and practise to be holy in deede , not in shew , like the pharises , whose seeming sanctitic was all external , and internally were prophane hypocrites . as touching the second point of meditatiō , namely , of the vncertayne comming , and to be prepared for death : cast your eye vpon the fore-part of the former treatie , where you may peraduenture finde matter of meditation touching this point . in briefe , remember your ends , namely , death ; and if you haue any grace , it will preuent sinne in you : so walke in health , as if you should presently die : ye shall find it a remedy against the vanities of this life . who can thinke of present death , and yet delight himselfe in the vncertayne things of this world ? hee that is still dying , begins his eternall life here , and remembers that hee hath here no continuing citie ; and therefore thinks of , & seekes that which is to come ; not liuing as the secure conetous man in the gospell , flattering his soule to remaine many yeeres in his bodie , not hauing one night to liue . yee are poore , i confesse , i cannot enrich you , and therefore to disswade you from couetousnesse , may seeme superfluous ; yet i thinke not , but a begger may be as couetous , and as greedy to get & hoord vp , as the richest man : flie it therefore in your smallest meanes : it is the roote of all other sinnes , it depriues men of the sense of future good or euill ; auoid it , left death steale vpon you , and finde you so doing : depend on gods prouision & blessing of your owne lawfull and laudable industries ; he is your heauenly father , and knoweth whereof ye haue neede ; seeke him , hee will be found , he will supply all your occasions , if yee bee faithfull , though yee were neuer so poore . david depending on god , found by experiēce , that the righteous were neuer left destitute , nor their faithfull children to begge . cast then your care vpon god , for hee careth for you : and let not the care of the things of this life preuent your carefull preparation to a better life , which you cannot attayne vnto but by death : and therefore indeuour so to liue , as god may bee glorified in your death , not giuing your members as weapons of vnrighteousnesse , vnto sinne here : but giue your selues vnto god , as they that are aliue from the dead , and giue your members as weapons of righteousnesse vnto god. striue against your owne corruption , and let not sinne raigne in your mortall bodies , that yee should obey it in the lusts thereof : for , when lust hath conceiued , it bringeth forth sinne , and sin , when it is finished , bringeth forth death ; not the death of the body only , which is but a dissolution of the soule from it for a season : but the death both of soule and body , which is eternall . walke therefore in the spirit ( saith saint paul ) and yee shall not fulfill the lusts of the flesh . ye haue the light , walke not in darknes ; for , he that walketh in darknesse , walkes hee knowes not whither : while yee haue the light therefore , walke in it . so walke as your hearts may mooue from euill to good , from sinne to sanctitie ; cease to do euil , learne to doe good , and practise it . learne of dauid , to run the way of the lords cōmandements : walke not in the counsell of the wicked , stand not in the way of sinners , nor sit in the seate of the scornefull : but , delight your selues in the law of the lord , and thereupon meditate day and night , so shall yee bee blessed in life and death . yet thinke not to bee free from troubles , enemies , and crosses , how sincerely soeuer yee liue ; nay , the more carefull yee shall be to lead a holy and a godly life , so much the more will satan seeke to peruert you : bee not dismaid , cease not to walke honestly , as in the open light , that men may see your good works , and glorifie your father which is in heauen . part . ii. gods prouidence towards his . if pouertie & want oppresse you , let your petitions bee vnto god , who , as he giueth seede vnto the sower , so shall he administer vnto you meat , drinke , and all things necessarie . remember the rich mercies of god , which he hath euer shewed to his faithfull distressed children . he sent his prophet abacuck to daniel , when hee was not only a prisoner , and out of the reach of all his friends , to releeue him , but had for his companions , the fearfull deuouring lyons , whose mouthes that most mightie god ( who will bee yours ) closed vp , they could not hurt his seruant . god might haue sustayned him with-out foode , as he did moses and eliah ; but to shewe his secret mercies by visible meanes . remember also the miserable estate of that poore distressed woman hagar ' who was so farre from any hope of worldly helpe in the barren wildernesse , hauing a most heauie heart for her poore infant , that with the mother was like to perish , for want of a cup of cold water , despairing , as it were , in her selfe , laid away the childe from her , forsooke it , as loth to see the sorrowfull spectacle of its death , and looked vp vnto god that saw her , whose mercy and compassion was such towards her , as hee opened a well of water , & opened her eyes to see it , whereby shee refreshed her selfe , and relieued her child : shewing thereby how carefull the lord is of the distressed estates , euen of such as are out of the couenant of grace ; how much more of such as take hold of him by faith in christ , namely , of them that truly feare him , faithfully beleeue in him , and vnfainedly serue him ? when samson had wearied himselfe , combating with the philistims , became so weake and faint , as hee was readie to perish for want of water to refresh him : did not the same god ( yea , our god , the god of the faithfull ) giue him drinke out of the drie iaw-bone of an asse ? could he bring water sufficient to quench his great thirst , out of so small and so drie a vessell ? yes , for as long as hee desired to drinke , so long it yeelded water ; like as did the oyle , which by the power of the same god , eliah infused into the emptie vessels of the widdow of sarepthah , it ranne so long as shee had vessells to contayne it . when christ turned water into wine , it ceased not till all the vessells were filled vp to the brim . so doth the same god , euen to this day , deale with his children , whom he neuer ceaseth to fill and feede , as long as they haue faith to receiue his blessings , and necessitie to haue them . hee fed foure thousand with seuen loaues and a few fishes ; and fiue thousand with fiue loaues and two fishes , besides women and children : hee could with the same meanes haue fed a more infinite number , his power is so absolute , what hee will , hee works , and what hee commands , is done . the hard rocke must yeeld riuers of water , shewing that he can mollifie the heart of the most cruell tyrant , and in stead of afflicting , to comfort his children . the deuouring rauen , when god will vse him , contrary to his nature , shall carry foode to his distressed eliah : so doth hee at this day , doubtlesse , worke the hearts of most obdurate men , to doe good , as it were contrary to their condition , to them that feare him , and faithfully call vpon him in their distresses . the examples of gods presence , with his loue vnto his , and his power and prouidence ouer his faithfull children , are in the scriptures numberlesse . the like are of his iudgements towards the wicked , not only particular enemies of his , as was pharaoh , nebuchadnezzar , scnacherib , herod , and others , but against whole kingdomes , cities , & multitudes ; the kingdomes of israel and iudah : where are they ? is not the scepter departed from them , for the wickednesse of the people that dwelt in them ? sodom , gomorrah , zeboim , admah , and zegor ; where are they ? came not fire & brimstone from heauen vpon them ? how did the same god cōfound ierusalem , the slaughter-house , as it were , not only of his prophets , but of his owne innocent sonne ? and doe wee not see daily gods iust iudgements vpon diuers countries & people , by fire , inundations of water , by pestilence , warres , and famine ? and is not the sudden hand of god vpon such as at this day blaspheme his name ? needes there examples of such as haue beene striken , some dumbe , some blind , some dead in an instant ? doe not our owne eyes ? besides our owne ; yea , moderne histories witnes the same ? terrible is the lord in his wrath ; and who shall stand in his sight when he is angry ? he is terrible , euen to the kings of the earth : nay , vnto such as seeme to be , and are not truely religious , as ananias and sapphira his wife , who lying vnto the holy ghost , were striken suddenly dead : it is a fearfull thing to fal into the hands of the liuing god , especially when he is angrie . we are all by nature the children of wrath , dead in trespasses and sinnes . so is al the world subiect to the iudgement of god , being found guiltie in his sight . if god therefore should marke what is done amisse , who could abide it ? or expect worldly cōforts from him ? therefore , whether yee shall in this life receiue pouertie or riches , sicknesse or crosses , or whatsoeuer calamities and afflictions , and in what measure soeuer , perswade your selues , that it is far short of what yee haue deserued : therefore , take his chastisemēts with patience , and endeuour stedfastly , alwayes to abound in the workes of the lord , assuring your selues , your labour shall not bee in vaine : for , god wil be euer readie to work for you beyond that yee are able to aske or thinke . part . iii. obiection against gods miraculous working at this day . some yet wil say , that the time of gods working miracles , namely , miraculously , and beyond the apprehension of naturall vnderstanding , is past and ended ; and there is now no experience of such supply by gods prouidence , as when god sent eliah to the widdow of sarepthah ; and foode by a rauen : extraordinarie meanes indeede , which nowe are neither visibly nor actually done . beware of this rash censure ; it is the voice of meer infidelitie : for , god is god yester-day ( namely , of old ) and to day , and for euer , his loue is not diminished , his power is not weakned , his prouidence preuented , nor his command and absolute authoritie ouer his creatures any way , or by any meanes encountred , or the execution of his will opposed : but is euen the first and the last , neuer altering nor changing : but as hee had subiects of mercy and iudgement to worke vpon , and meanes by which to worke ; so hath hee at this day , and vntill the finall dissolution of all things , he will still work by meanes , without meanes , & against meanes . his promises are yea , & amen , not to our fathers only , but to vs , and all posterities for euer : & those he performeth at this day , yet not so visibly and apparantly , as in the dayes of our fathers of old . we haue not a moses , i confesse , to bring water out of the rocke , by striking with his rod : nor an aaron , to turne a rod into a serpent , and to deuoure the counterfeit serpents of the inchanters . wee haue no eliah , to pray for fire to consume gods enemies : nor an elisha , to diuide a riuer with his cloke : no paul , that with his word can dispossesse a spirit of diuination : nor a peter , that with his word can make a cripple to goe sound . many miracles in former times done , are recorded both in the old & new testament , through the power of god , by the hands of men : which kind of working miracles , are ceased ; but the power of god continueth the same for euer , euer working wonderfull things with-out the cōpasse of humane apprehension , and sets before our eyes daily examples of his extraordinarie working in mercy , for the comfort of his children : and ( as before is said ) in iustice and iudgement against the wicked , according to the song of the blessed virgin : the lord sheweth strength with his arme , he scattereth the proud in the imagination of their hearts , he putteth downe the mightie from their seate , and exalteth the humble and meeke , he filleth the hungrie with good things , and sendeth the rich emptie away . is not this a strong confirmation of the faith of gods children , plunged in perils , visited with afflictions , and tossed to and fro in the troublesome and tempestuous sea of this world ? in which , are they not cōmanded to pray for their deliuerie ? and to whom pray they ? not vnto the same god as our forefathers did ? if god therefore were not now in his mercie , loue , power , and prouidence as hee was then , as able and willing to helpe ; wee were taught both to pray and to feare in vaine , neither his mercie , nor iustice could appeare , as with our owne eyes wee haue seene the wicked to perish , and the innocent deliuered , euen by the hand of god himselfe : that his glorie and power might , by the iust punishment of the one , and maruellous deliuerance of the other , be seene and celebrated of all them that feare him . the holy ghost doth euery where in the scripture make vs see and perceiue the great and manifold benefits , which come by aduersitie : he declareth them to all , but all haue not the true apprehension , that it is sēt for their good . and vnlesse ye be inlightened in the spirit of your mindes , and the cloudes of your carnal cogitations be driuen away by the wind of diuine vnderstanding : yee cannot but mistake the good pleasure , loue and fauour of god ( that causeth all things to worke together for the best to them that loue him ) and grudge at your heauenly fathers discipline . ye are poore : murmure not , nor grudge at the prosperitie of others : learne of dauid the contrarie , who in his haste , and vnaduisedly fretted to see the prosperitie of the wicked , that alwayes prospered and increased in riches : and thought indeed , that god made no difference betweene the good and the bad , the righteous and the wicked ; and therefore thought it a vaine thing to bee curious to liue well : considering , that notwithstanding his continuall seruing of god ; yet was he punished and chastened euery morning , namely daily : the wicked still secure , and in no danger ; this strange course of gods working , hee ( as it were ) admired , and began to consider , if hee could finde out the cause ; but it was too deepe for his naturall wisedome , but when hee entred into the sanctuarie of god , when he had consulted with the holy spirit of god , and had learned his word ; then he vnderstood what the end of these flourishing men would be : he considered , that god had set them in slipperie places , how hee east them into sudden desolation , wherein they perished and were fearefully confounded . put therefore your trust in god , he will guide you in all your occasions by his counsell , and after your godly life ended , hee will receiue you to glorie . seeke therefore neither helpe nor comfort , but of god alone ; for there is none in heauen but hee , and desire none in the earth , but him . if ye fall into troubles , beware as neere as ye may it bee not for euill doing : for the magistrate beares the sword for sinners . if ye bee troubled for well-doing , yee need not feare , yee haue god on your side , and his minister the magistrate , in his stead to defend you . troubles and aduersities , of themselues , as they are sent of god , are to be borne with more then patience , euen with ioy : they shall cause your mindes to bee set on things profitable , and will make you wise in learning good things . therefore , saith dauid , it is good for mee that i haue beene in trouble , that i might learne thy statutes . part . iiii. the benefit of aduersities . aduersities bring those that are much exercised with them , to the contempt of earthly , and desire of heauenly things . paul , that sanctified vessell of god , had many afflictions , imprisonments , whippings , scourgings , stonings , reproches ; which hee yet imbraced , for the loue of christ : and they wrought in him a hatred of worldly things , and desired only to be disselued , to be with christ his master in glorie : acknowledging that christ was his ( as he is our ) life : and death was to him ( as it shall bee to vs , if wee liue here in him ) aduantage . the light affliction , which yee shall here indure but for a moment , shall cause vnto you a farre most excellent and eternall weight of glorie . therefore looke not on , with a longing desire for the things of this life , which are seene : but for the things that are not seene , for the things that are seene , are temporall ; but the things that are not seene , are eternall . who then would not rather long to bee clothed with that house which is from heauen , then to remaine here in a base cottage , full of troubles , and most vncertaine ? whatsoeuer yee indure here , yee cannot merit by it : for it is only either in way of a punishment for sinne , or sent of god to preuent sinne . i account not ( saith saint paul ) that the afflictions of this present time , are worthy of the glorie , which shall bee futurely shewed me . if pauls afflictions could not merit the glorie to come ; how much lesse shall yours or mine . wee must make our account before-hand , not to goe to heauen , by eating and drinking , by getting and hoording , by pleasure and profit ; but through hunger , nakednesse , pouertie , enemies , and many troubles and afflictions : therefore saith the wiseman , refuse not the chastening of the lord , neither be grieued with his correction : for whom the lord loueth , him hee correcteth , euen as the father doth the childe in whom he delighteth . so that afflictions approue you the children of god , if with patience yee endure chastening : for by correction , god offereth himselfe vnto vs , as vnto sonnes ; and if yee bee without correction , whereof all the children of god are partakers , then are yee bastards and no sonnes . part . v. great difference betweene the children of god , and worldlings . there is , in deede , great difference , betweene the children of god , and the men of this world , in this life : for , uerily , verily , ( saith christ ) i say vnto you , ( vnto his owne ) yee shall weepe and lament , but the world ( worldlings ) shall reioyce , and yee shall sorrow , but your sorrow shall be turned into ioy , and your ioy shall no man take from you . seeing the god of truth affirmeth this good , from the seeming euill of affliction , i hold correction , which comprehendeth all aduersities , to be good , for that it maketh prosperitie the sweeter whē it comes , and to learn vs how to behaue our selues in both ; as to be patiēt in the one , and not to waxe proud in the other ; but in what estate soeuer ye bee , to bee therewith content : as was saint paul , who had learned ( not of the world , though in the world ) to know how to bee abased , and how to abound : euery where and in all things , hee was instructed both to be full and to be hungrie : hee was able to doe all things , through christ that strengthened him . it is not then in our power to beare afflictions , and to endure all things with patience , namely , troubles , and to be thankfull in prosperitie , it is the gift of god in christ : wherefore , seeing yee suffer according to the will of god , commit your soules to him in well-doing , as vnto a most faithfull creator . yee see then , that it is necessarie for you , sometimes to suffer afflictions , that ye may call to minde your sinnes , the cause of your afflictions , and then the remedie of your sinnes . the whole need not the phisician , but they that are sicke . the rich need not to seeke god , they haue enough , but the poore that want . therefore doe the poore and needie , and men afflicted yeeld him more honour , then the ●ich and prosperous , and are euer more occupied in spirituall exercises , then they to whom all things doe so prosperously succeed , as they scarcely haue leisure to thinke on the calling vpon god. trouble , no doubt , is irke some to a carnal mind , but to them that feare god , acceptable , keeping them from securitie . for as long , and as often , as the israelites enioyed peace and prosperitie , they became secure , carelesse of seruing of god , and to forget his blessings . but when troubles came vpon them , and enemies beset them , then they sought the lord , and he deliuered them out of their distresse . seeke the lord alwayes , and ye shal find rest for your soules . among all other afflictions , pouertie is one of the greatest , and by diuers meanes seizeth vpon a man. some actiue , some passiue : the actiue , are inordinate expendings , gaming , and a riotous , and lasciuious life . the passiue , are either gods visitations , as were iobs , or selfeidlenesse , the mother of pouertie , the step-mother of wisdome and godlinesse : flye therefore these ; ryoting , and idlenesse : as two dangerous vipers that deuoure a man ere hee bee aware ; vse therefore lawfull meanes commanded , honest and vertuous endeuours , in some necessarie , and praise-worthy profession or calling . the bee and the ant , little creatures teach you to bee industrious , who cannot abide an idle drone or sluggard in their societies . therefore haue they euer sufficient . part . vi. the idle presume to haue that they deserue not . idlenesse presupposeth presumption : for how idle soeuer the slothfull person is , yet hee presumeth to craue and haue what hee deserueth not ; neuer comes good successe to him that so presumeth , though it succeed sometimes to satisfie his euill desire , yet it brings with it an vnsauourie reward , such as commonly befalleth him that feareth not god. to liue without labour , cannot be held libertie : for while the bodie is idle , the minde is sowing the seeds of sinne , and within few dayes he reapes the fruites of sorrow . without good care and diligence , no estate can prosper : and by industrie , the meanest estate is made competent : and what is labour ? it is not , as some idle drones account it , a burden to the bodie : no , it is light and easie , if the mind be willing , to which nothing is more irkesome then idlenesse , and corporall ease ; yet some thinke nothing so consonant and agreeable to their greatnesse as idlenesse , or ( which is as ill ) euill and forbidden imployments : and therefore is not labour simply commendable : for there is labour in forbidden vanities ; and paine in whatsoeuer pleasure . but labour allowed of god and good men , is that which is seasoned with the feare of god : for it neuer goeth without the blessing of god , which it euer finds by the successe . if therefore such an industrious man seeme poore by reason of his basenesse , yet is he rich , hauing the blessing of god ; and hee that is blessed of god here , doth euen here beginne his euerlasting happinesse : if hee bee idle here , or giuen to carnall vanities , bee hee neuer so worldly glorious , he euen here begins his perpetuall miserie and wretchednesse . labour of it selfe maketh not rich , but the blessing of god vpon our labours : blessed are they that feare the lord , and walke in his wayes . if therefore yee feare the lord , and therein labour , yee shall eat the labours of your owne hands , and , well and happie shall yee bee . except the lord build the house , they labour in vaine that build it . it is in vaine for you to rise early , and to lye downe late , and to eat the bread of carefulnesse . it is god by his blessing , that prospereth your labours , making them sweet vnto you and profitable . haue also respect vnto your seruants that labour vnder you , that they bee such , as neere as you can , as feare god : for god often-times blesseth the master for his seruants sake ; as laban confessed that god had blessed him for iacobs sake , in all his substance . the little that hee had before iacobs comming , was wonderfully increased . so was potiphars house blessed for iosephs sake . if then the wicked bee blessed for godly seruants sake , how much more when godly masters haue religious seruants fearing god : and as there is a blessing promised to the godly , so a curse denounced against the wicked in their labours , they shall carrie out much seede into the fields , and shall bring in but little . they shall plant uineyards , and not drinke the wine . nothing shall truely prosper with them , what paine soeuer they take . feare yee god , therefore , bee doing good , and yee shall bee fed assuredly , yee shall bee like trees planted by the riuers of waters , that shall bring forth fruit in due season : whose leafe also shall not wither , and whatsoeuer yee doe , it shall prosper . the wicked are not so , but are as the chaffe which the winde driueth away and scattereth . the poore shall not alwaye● be forgotten : the lord will bee a refuge vnto you , a refuge euen in your greatest dangers : for he heareth the desires of the poore , and prepareth their hearts . o the wonderfull deepnesse of gods mercies ! who , because we of our selues are ignorant of good things and dull to all goodnesse , our hearts being prophane by nature , hee , euen hee himselfe hath promised to prepare euen these dull and wicked hearts , and to make them fit for his owne seruice , not that hee hath neede of any good that our best workes can doe him , but for our comfort hee doth it , lest that through our owne infirmities , we should faint vnder the hand of his most louing corrections , and therfore mooued euen of his free mercies and tender compassion towards the distressed , he hath promised , and will assuredly performe it , that for the oppression of the needie , and for the sighes of the poore , he will arise and set at libertie whom the wicked hath snared . o , set the lord therefore alwayes before you , hee is at your right hand , therefore shall ye not fall . part . vii . pouertie hinders not , neither doth riches further true happinesse . i would haue you thinke that happinesse consisteth not in riches , nor that pouertie hinders it , for riches come and goe ; and therefore is a man no longer held happy then hee hath riches ; and consequently , reputed happie according to the proportion of his riches . but it is not so with godly pouerty , or pouertie in the godly , which although it be in the extremest degree , it is but pouertie ; when hee wants all necessaries whatsoeuer , as meate , drinke , clothing , lodging , friends , and all helpe ; yet god careth euen for these poorest , fearing him , & calling vpon him . pouertie , nor riches are of themselues good , or ill , neither make they a man happy or vnhappy ; but he is happy , who trusteth in the lord , and whose hope the lord is . and blessed are they that ke●pe his testimonies , and seeke him with their whole heart . this is true happinesse , and none besides . let pouertie or riches fall to a man , that knowes not how to vse either , & hee will bee the worse for either : but let either befall a good man , and hee will be no worse for neither . but cōmonly where men are honored for their wealth , poore men are despised for their pouertie , without respect of vice , or vertue : so that not the persons , but the portions of either are honored or despised . if the richest waxe poore , contempt increaseth , as his greatnesse diminisheth : if the poore growe rich , his honour growes , as doth his welth . is not this respect of persons ? is there not great partialitie in reuerencing the glorious , though vicious ? and disgracing the poore , be he neuer so vertuous ? god indgeth according to euery mans worke , not according to his worth . god is indifferently rich in loue to all , aswell to the rich as to the poore , being lord ouer all : but a father to them onely that loue him in christ , whom he will neuer faile nor forsake vnto the end . let not then pouertie moue you to distrust the lord , though the world despise you , and say of you as they did of dauid ( yea of my selfe also ) that there was no helpe for him in god : a grieuous temptation , i acknowledge , but not to the faithfull , that hath learned to bee patient , & to depend on god , who is neuer neerer , then when carnall men thinke hee hath forsaken his children : be not deceiued , nor dismayd at their reproches ; for the poore shall not bee alwaies forgotten , neither shall the hope of the afflicted perish for euer . though worldlings make a mocke at the counsell of the poore , because their trust is in god. remember they are the men of the world , who haue their portion in this life , whose bellies god filleth with his hid treasure , their children haue enough , and leaue the rest of their substance vnto their childrens children . but behold yee the face of the lord in righteousnesse , liue godly and yee shall be timely satisfied with euery thing necessary : he will send downe from heauen and take you ; and bring you out of all your troubles . god chooseth to himselfe the man that is godly , and when he calleth vpon him , he will heare him . he blesseth the righteous , and with fauour compasseth him about on euery side , as with a shield : therfore feare not your pouertie , nor bee afraid of man , that may despise you , and reproch you for your afflictions sake . remember the afflictions of dauid , and the reproches that shemei cast vpon him , rayling on him and reuiling of him ; yet did not dauid rayle vpon , or reuile him againe , neither would he permit any reuenge to be inflicted vpon him , but with patience endured it , imputing his malicious speeches ( though they proceeded from his owne enuious heart ) to be sent from god , to trie him , and to put him in mind of his murder and other sinnes , that hee peraduenture had forgotten ; conceiuing the cause to be ( as indeede it was ) that god had bidden this wicked shemei to rayle on dauid , euen for dauids good . god powreth contempt euen vpon princes . though dauid were a king , hee was not yet free from base & malicious enimies : much lesse thinke yee to bee , especially if yee bee vertuous . but let it not trouble you , the praise remaineth for you : for it is a righteous thing with god , to render vnto you that are troubled , rest with the saints , but to them that trouble you , tribulation . if your enemies lay snares to trappe you , or digge pits for you , seare them not ; for they them-selues shall bee snared , and fall into the pits that they prepared for you . as the gallowes that haman set vp to hang guiltlesse mordecai , was his owne destruction : as was the fire , prepared for the cōsuming of the three children , and the lyons for daniel , the confusion of the false accusers : so shall all the euils that the wicked practise and intend against you , fall vpon them-selues . they may trauaile with wickednesse , hauing conceiued mischiefe , but the fruit of their breath shal be their owne confusion . saluation belongeth vnto the lord , and his blessing is vpon all them that trust in him . and that encouraged dauid , hauing had experience of the loue & power of god , to say , that if ten thousand of the people should rise against him , and compasse him round ( as pharaoh and the aegyptians did moses & the israelites ) he would not be afraid . such was his cōfidence in gods ready defence , who deliuered him at all times , in all places , & from all dangers plotted against him by saul . euen so hee deliuered iacob from laban his vncle ; and esau his brother ; isaac from being sacrificed by abraham ; ioseph from his brethren , and from the malice of potiphars wife ; and iob from the power and malice of satan : and thinke not ye , that god was dauids god , and iacobs god , and isaacs , and iosephs , and iobs god ? only a god of our godly fathers ? and not our god , and the god of all the faithfull , to the end of the world . trust yee in him , be doing good , shun to doe euill , and yee shall find him likewise your god , and to worke for you and your children , as great things for your defence , and according to yours and their necessities , as euer he hath formerly done : for , hee was , hee is , and for euermore will be a refuge for the poore , and that in due time , euen in greatest affliction : yea , euen in the very moment of neede hee will be neere you ; though hee may seeme sometimes to tarrie long , and ye may thinke hee hath forgotten you : be patient , waite his leisure : for comming , hee will surely come , and will deliuer you in time most conuenient . hee knoweth what yee want , and the time fit to giue it you ; and therefore whatsoeuer , and whensoeuer he giues you , thinke it is the thing fittest for you , & the time most conuenient to giue it you in : he is a father of the fatherlesse , and a iudge of the widdowes cause : hee knoweth what is fit for them all , and will administer it in due time . part . viii . hypocriticall lowlinesse to deceiue . it is the nature of the wicked , hypocritically to dissemble lowlinesse & loue to the poore and needy , to cause them to fall into their nets by heapes , and so to sucke from them ( as is daily seene by experience ) their lands & goods , as achab did naboths vineyard : and to draw you into their societies , to the end you should followe their euill course of life . a matter too frequent in our dayes . beware therefore of these kinds of fawnes and flatteries , and flatterers : for , when they smile most vpon you , they practise most to deceiue you , and to betray you . as dauid complayned in his time of the flatterers in savls court ; who ( though they hated him without a cause ) spake deceitfully vnto him and with lying lips & flattering tongues . how did absaloms by flattery insinuate into , and gayned the hearts of the people , dauids subiects , to supplant his father , and to gayne the kingdom to himselfe ? tertullus the orator , by flattering foelix , moued him against paul. hee that slattereth a man , spreadeth a net for his steps . how did the iewes flatter christ , when they went about to betray him , about the giuing of tribute to casar ? examples are infinite . take heede , there are some , that when they intend most mischiefe , will be then most humble , bowing themselues in a counterfeit curtesie before him they purpose to deceiue ; yet before hee perceiue it , they will be vpon him , and hurt him : and although such flatterers be so weake as they can doe you no harme by violence , yet will they seeke , and when they find oportunitie , they will doe you mischiefe . as yee would therefore auoid flatterers , not to bee deceiued by them : so , flatter neither your selues , to thinke , yee bee what indeed yee are not , nor others , to make them beleeue what yee meane not : for , none flatter but wieked men and harlots , for the word can neuer be taken but in the ill part , and therefore dauid calls flatterie , deceit . they speake deceitfully ( saith he ) euery one to his neighbour , flattering with their lips speaking with a double heart ; and so vnder colour of cōfort , they seeke to cōfound the poor , making a mock of the confidence and trust that the poore haue in god , hauing them in dirision , in regard of their basenesse , boasting themselues of their owne pride , and of their owne hearts desire ; blessing themselues in their aboundance , insomuch as they shew themselues contemners euen of god himselfe , flattering him yet with their mouth , and dissembling with him with their tongue : and in their pride doe flatter themselues , to haue no cause to seeke god : nay , they thinke , indeed , there is no god , and so declare they by their actions . my familiar friend ( saith dauid ) whom i trusted , which did eate of my bread , hath lifted vp his heele against me . it is better for you to bee rebuked of your friends , then to bee flattered of your secret enemies ; therefore admit no flatteries , or flatterers . be yee the same yee seeme to be , neither to flatter nor be flattered ; speake euer as yee thinke , and thinke as yee speake , and neuer speake or thinke but that which is good , and truely profitable . and vexe not your selues to see the wicked prosper , by their crouching & flattering , though they become rich ; desire not to be like them that feare not god , howsoeuer glorious they seeme : neither desire their societies ; it is a dangerous thing to accompanie such as liue viciously and inordinately : for of them yee shall but learne to be vicious , and so to perish with them through gods iust iudgement : therefore , if yee haue any fellowship with such , come from among them , returne to god , that hee may returne to you ; trust in him , that hee may protect you , and direct you : let your wils be guided and gouerned by his reueiled will , and so with patience possesse your soules : bee not led by your owne wisedome : but apply your mindes and wills to his will , who is wisedome it selfe : aske of him , and he will giue you wisedome ; yea , such wisdome , as ( like as the serpent which aaron made of the rod , did eate vp the serpents of the sorcerers ) shall preuent the circumuenting practices and policies of the hypocriticall flatterers , and bring their counsels , plotted against you , to the like end , as he brought achitophels ▪ hee will suppresse them that oppresse you , & will laugh them to scorne , that haue you in derision ; therefore yet a little while wait , and the wicked shall not appeare , and your insolent enemies , whatsoeuer they be , shall be put to silence : and if ye be meeke , ye shall possesse a competent portion in the earth , and shal haue your delight in the multitude of peace , as worldlings haue in the multitude of plenty , whose riches are seene , and felt , and gotten , and lost : but the riches that yee shall possesse are great , yet not seene , nor felt of any , but of such as enioy them ; they are not gotten , but freely giuen , and cannot be lost ; for , hee that giues them , shal continue them in you , to you , and for you . what are riches of the world ? honor of the person ? libertie of the body , or pleasure of the minde ? they seem to be somthing , for , all the wise men of the world seeke after them : but being duely considered , they are found but shaddowes , which wee see doe often-times suddenly vanish ; and he that enioyeth them most and longest , is nothing the better ; and he that hath of them least , and but a moment , is nothing the worse . and what is pouertie , ignominie , captiuitie , miserie , but ( seeming ) not necessarie causes of griefe ? vnder all which , the minde of the sanctified man passeth the course of this life , with farre more inward alacritie and true consolation , then the worldly man , that passeth his life in al carnall contentment ; and is more willing and readie to die , hauing his cōscience cleer through faith in christ , then the carnall man can bee . the godly poore haue their dependance on gods prouidence , for the supply of their wants ; and the godly rich accounts his wealth not his , but gods that gaue them , and is readie to restore them , and so to dispose them as god requireth him : but the rich , that haue their hope in earthly things , haue no willing minde to leaue them , but here to possesse them , rather then to goe they know not whither , after death . miserable riches , that tye the mindes of the possessors of them , to the loue of this vncertaine life , and to an vncertaine knowledge of the life to come . the defence of the poore and needie , abused , slandered , oppressed , and wronged , by the worldlings , consisteth in their faith in god through christ. i will vp , saith the lord , and will set them at libertie whom the wicked haue snared . if worldly men bee wronged , they will vp in their owne defence , they wil bring forth the vveapons of their might , their gold and siluer , and be therewith reuenged , against such as rise vp against them : therefore is their pride as a chaine of gold about their necks , at whose glorie the poore must bow : and though he be content to become the rich mans foot-stoole , yet many times the rich doe with the poore , as aesops wolfe did with the lamb , who although hee dranke of the current below the wolfe , yet the wolfe checkt him for troubling the water . so oftentimes the rich picke causelesse quarrels against the poore , when they cannot haue a cōfining vineyard , house , or adiacent field , that they desire of them . i intimate this vnto you , to the end that , as much as in you shall bee , you giue place to the wrath of wicked men , not recōpensing vnto them euill for euill , but rather good for euill , knowing it is the will of your heauenly father , so to heape coles of fire vpon such wicked men , among whom , i know , may also bee numbred many poore men , that haue not in them faith , & the feare of god : for , as it is not riches , that of themselues doe make a man euill ; so it is not pouertie of it selfe makes a man good . part . ix . more euill then good men in the world . to consider duely the estate of the world , as common experience at this death findes it : it may bee obserued , that the world is more fraught with wicked then with men fearing god ; so that it followeth , that there are more men apt and ready to hurt , then able or willing to helpe the distressed : and as the multitude is great , so their actions and conditions are many & diuers . some men seeme onely hurtfull vnto themselues ( according to a foolish prouerbe , hee is no mans foe , but his owne ) as the drunkard & speudthrift , who yet are not only foes to themselues , but to others ( notwithstanding the prouerbe ) drawing them into their companies and wicked societies , & by their examples , many take the same most vngodly course with them following likewise forbidden excesse and riot . some are apparantly hurtfull to themselues and others ; as the enuious and malicious man : who , howsoeuer hee aymes to hurt another , hee may misse of his purpose , but neuer of wounding himselfe , for his will to doe the euill he intended , is imputed to him in diuine iustice , as the deede done ; god in his prouidēce preuenting the act , for his sake to whom it was intended : and howsoeuer god permit a wicked man , to hurt one that feares god , in body , goods , or reputation , the hurt that he giues is onely outward , and may worke to the good of him that is hurt ; but hee that hurts , receiues a deadly wound within , and so much the more grieuous , by how much it is little felt ; for an enuious man hurts with desire , and reioyceth in his wicked deede . if therefore there come a shemei , to raile causelesse vpon you , a iudas to betray you ; a cain , causelesse to kill you ; false witnesses , to accuse you , as the wieked iudges did susanna ; or an achab , or a lezabel , to wrest from you both life and liuing : or whatsoeuer crosse or calamitie soeuer befall you , through the malice of men , grudge not thereat , nor seeke despitefull reuenge ; but examine your consciences , whether ye be guiltie of that which is laid to your charge ; if so , confesse it , and repent it : or whether ye haue secretly offended god in some thing , whereof yee were neuer accused , or for which yee were neuer punished . thinke ( if ye finde any such thing in your selues , though no man else knowes it ) that god vnderstands it : and there is no man , but vpon true & serious examination of his owne ( peraduenture slumbering ) conscience , but shall finde matter enough to prouoke god to anger , wherein hee may ( though in loue ) stir vp some shemei , a iudas , a cain , to raile on you , to betray you , to robbe or to wound you to death : all to rowse you out of your securitie ( wherein the best man sometimes slumbers , as dauid did ) & cannot be awaked , vnlesse god send some seuere messenger to tell you , that thou art the man. seeing therefore yee shal be subiect , and that of necessitie , to so many dangerous enemies ; it behoues you euer to looke about you , and to haue an eye euen to heauen , while ye liue in the earth : & remember how watchfully ye ought to liue ouer your owne wayes , and what manner people yee are to shew your selues , in holy and heauenly conuersation , preparing your selues before-hand , for any of these things , that when they come , yee knowing wherefore , and by whom they are sent , may make true vse of them ; and in the meane time to walke so much the more warily , watchfully , and soberly . an vnwise man knoweth not this , and a foole vnderstands it not : but if yee haue learned , or will learne and practise it aright , ye shall be happy in the worlds vnhappinesse . if yee bee ignorant , looke into , and search the word of god , heare it , reade it , lay it vp in your hearts , make true vse of it : leaue off to sinne , and liue righteously : if ye haue sinned , sinne no more : the lord is full of compassion , slow to anger , and of great kindnes and truth . hee will forgiue all your sinnes , and heale you of all your infirmities . it is hee that hath redeemed you , by the precious bloud of his owne & only sonne . and if you beleeue in him and obey him , he will finally crowne you with mercie and louing kindnesse , and shall from time to time fill you full of euery good thing : feare him and loue him , and then bee afraid of no mortall creature : for , if god be on your side , who can be against you ? if yee continue vnto the end , ye shall assuredly bee saued . therefore , i say , grudge not , though ye bee left behind me poore , and much destitute of the superfluous things of this world , god is your portion , in whom yee haue a farre greater treasure , then the world can yeeld you . if i could haue left you riches in aboundance , yee had beene , indeede , neuer truely the better , but in cōmon reputation , which is as variable as are vncertaine riches : & being left poore , yee are neuer the worse , but in opinion , which many times allowes of the worst , & condemnes the better : it is the vertue of your minde , that shines within , that is allowed of god , and giues light vnto men without . part . x. ignorance , a shame for men or women of yeeres . to teach you now the principles of true religion , in this exhortation , were to argue your ignorance ; and your ignorance , your shame and mine : yee are not infants , who are to bee otherwise taught , then i hope you haue need , yee haue moses and the prophets , ye haue christ and his gospell , yee haue the comfort of the apostles , yee liue in a time wherein ( god haue the prayse ) yee may freely reade , ye may freely heare , as freely practise what yee learne : they teach you spirituall knowledge , and the way of saluation . endeuour to learne , pray for the spirit , in the spirit ; without the spirit yee cannot pray ; and that spirit is the gift of god , which prayeth in you ; and hee that giues you the spirit to pray , will also giue you knowledge for what to pray , and how to liue ; he will fill you with diuine vnderstanding , and will make you wise in all heauenly knowledge , and shew you the same through good workes , in a godly conuersation before men , in faith glorifying god. so in what manner soeuer ye passe your dayes , whether in prosperitie or aduersitie , ye shall be blessed , for it is not the outward appearance that approoueth , or disprooueth man , as glorie or basenesse , but a holy or prophane life . christs owne apostles suffered hunger , cold , nakednesse , wants , and persecutions ; lazarus , sores and extreme pouertie ; iob , deepest afflictions ; ioseph , slander and wrongfull imprisonmēt . were they the worse ? no , but so much the more approoued the children of the most highest , and farre the more noble . and these examples doth the spirit of truth recommend vnto you for your imitation , that yee should follow them in their vertues , faith , patience , and integritie . if therefore it fall out , that yee lose that little yee haue , say with iob , naked i came into the world , and naked must i returne : blessed be the name of the lord. if yee bee slandered , remember the wordes of our sauiour : cursed are they of whom all men speake well : therefore , reioyce and bee glad , when men speake euill of you for wel-doing . if it come to passe , that ye be banished frō your owne natiue countrie and friends for the truths sake , and to trauaile from place to place for succour : remember that yee haue heere no continuing citie , but ye seeke one to come . if ye haue neither house nor home , remember that christ our sauiour had no house to put his head in . if yee fall into sicknesse or any infirmitie of body , limbes or senses , remember that though your outward man perish , your inner man shall bee renewed daily : for god is your father , and the rocke of your saluation : he will increase his graces towardes you , euen towardes you , and your children . part . xi . a guiltie conscience for a most grieuous affliction , and the remedie . to come now to the most grieuous things , that can befall you in this life : namely , the committing of such sinnes , as doe oppresse your consciences , and which doe cast downe your soules as it were into despaire , thinke with your selues , and beleeue , that your father whom ye haue offended , is mercifull , and that ye haue a most louing and most preuailing mediator with him , euen iesus christ the righteous , who is a propitiation for your sinnes , in and through whom ( although god be angrie with sinners ) hee becomes a most louing and kinde father to them that are truely sorrie for their sinnes , and intend to lead a new life . hee is the father of mercies , and god of all consolation , long suffering and patient , great in mercie and goodnesse , he forgi●eth the iniquitie of his people , and couereth all their sinnes : he withdraweth all his anger , and turneth from the fiercenesse of his wrath : and his saluation is neere to them that feare him . forsake and bewaile your sinnes , and cleaue againe vnto righteousnes , & turne vnto him in faith : then shall hee clense your hearts , and the bloud of iesus christ shall wash you from all your sinnes ; hee shall deliuer your soules from death , your eyes from teares , and your feet from falling . he hath promised to be your father , whom , although of weaknes , not of presumption , yee daily offend , if yee bee truely sorrie for it , hee will not cast you off , but will receiue you as his sonnes and daughters . mary magdalen was a woman of a defiled conuersation ; peter , weake , & for fear denied his master . dauid committed two great sinnes , whoredome , and murder ; paul persecuted gods people : yet vpon repentance they all receiued pardon . yee may not therefore imitate them as they were sinners , but imitate their repentance , and lye not in your sinnes : god indeed is gracious , but ye may not sinne , that grace may the more abound : god for bid : for although god be mercifull , hee is not totally mercie , but is also iust : and in his iustice hee might condemne all humane creatures , for no man is righteous in his fight . and therefore none ( without christ , in whom all that shal be saued ) are saued . take theresore holde of him and his mercies , and mediation through faith : so , were your sins as red as bloud , they shal be made as white as snow , and were they as purple , bee made as white as wooll , by the sheading of his bloud vpon the crosse. cast off all feare and despaire , therefore , only beware of relapses , fall not backe againe ; bee not like the dogge and the sow , and take heede of presumptuous sinning : as to sinne , perswading your selues , ye will , and can repent when yee list , and so much the more boldly , because ye haue learned , that god is mercifull . this is to quench his mercie , and to incense his iustice , and to harden your hearts , in the custome of sinning : so should ye haue iudgement without mercie . such as thus sinne against god , are enemies to the crosse of christ , and contemners of the mercie of god : who shall melt away as waxe at the fire , and perish at the presence of god : but the righteous shall bee glad and reioyce , yea , they shall leape for ioy : not the righteous in their owne opinion ; or the righteous in shew , but the truly righteous to whom the righteousnesse of christ is freely imputed . take heede therefore , that yee assume not vnto your selues to bee righteous , for before god there is none , no , not one righteous in the earth : ye may obiect , and say , how then shall any man reioyce , seeing there is none righteous ? none , in or by their owne inherent righteousnesse ? for the best mans actions are , in , and of them-selues , euill euermore without christ. he therefore that is truely righteous , is righteous by imputation , not by actuall perfection . abraham , nor isaak nor iacob , nor iob , nor dauid , nor daniel , no , not enoch or elias , nor peter , nor paul , nor that diuine apostle iohn , were of them-selues by nature so perfect , holy , or righteous , as that any of them durst to stand vpon their owne merits , by them to bee saued : no , the blessed virgin acknowledged christ to bee her sauiour . beware therefore of that generation of vipers , iusticiaries , who assume vnto themselues that puritie , and power , as they do ; and are able to fulfill all the commandements , and whole law of god , which the most righteous man ( christ excepted ) could neuer doe ; christ came to saue sinners , confessing their owne vnworthinesse , not such as neede no other workes of redemption , but their owne workes of perfection , by which workes they shall bee iudged , without the imputation of the worthinesse of christs merits : vnlesse they repent , their iudgement is pronounced alreadie . o , flye from the hearing of any bewitching tongue whatsoeuer , that shall indeuour to make you beleeue , that yee may liue without sinne . they are lyers , the children of the father of lyes , and would make you lyers like vnto themselues , who though they bee men in shape , yet are they monsters indeed ; they would seeme dcified , and , alas , they are deuils incarnate : haue no conuersation with such men , yet striue and studie to be perfect , namely , to attaine vnto such perfection , as the dearest children of god can haue in this life . stand not at a stay , but endeuour to proceed from faith to faith , from one diuine vertue to another , vntill yee become perfect in christ , in whom , and not in your selues , your absolute perfection consisteth : and when yee haue done all that yee can , acknowledge your selues farre imperfect , and vnprofitable seruants ; for the way to glorie is by humilitie : and hee that exalteth himselfe , shall be brought low . the humble man thinks euery man better then himselfe , and thinkes his best actions worthy rather to bee reprooued then rewarded : and vpon due consideration of his deserts , is so farre from iustifying himselfe , as hee is ashamed of his owne vnworthinesse : he casts himselfe downe , and the lord lifts him vp . but hee that iustifies himselfe , lifts himselfe vp , and makes himselfe equall with god , and god doth cast him downe , to haue his portion with lucifer . remember the reiection of the proud pharises iustification , and the acceptation of the publicans humiliation : your humilitie consisteth in your voluntarie subiection vnto the ordinances of god , who reuealeth vnto the poore in spirit , the knowledge of his will , and hides it from them , that assume vnto themselues knowledge , sufficient without the doctrine of his word . yee can in nothing bee more like vnto christ , then in meeknesse and humility ; two adiuncts of christ , not much vnlike in operation . the first , namely , meekenesse , is most properly shewed in your conuersation among men . the second , which is humilitie , sheweth it selfe , in patient submitting your selues , without any inward discontent to what it pleaseth god to doe with you , or against you : against you neuer , though your carnall vnderstanding may so conceiue it . iob was contented with all his afflictions , resoluing himselfe , that though god would kill him , yet would he trust in him . and should you professing humilitie , grudge when any thing befalls you for your good ? farre be it from you : rather prayse god , exalt his name , fall downe before his footstoole , imbrace his discipline ; for he is holy , and to be loued and feared : loued , in that hee is your god who hath created you , and preserued you : to bee feared , in that hee is iust , and may iustly condemne you , in the strictnesse of his iustice. enter therefore into his gates with prayse , and into his courts with reioycing : prayse him and blesse his name ; for hee is good , his mercie is euerlasting , and his truth , namely , the performance of his promises , endureth from generation to generation : serue him with gladnesse , and come before him euer with ioyfulnesse : for though hee be in the heauens , yet looketh hee downe from his holy sanctuarie , to heare the mournings of the prisoners , and to deliuer them that are appointed to death . let your soules therefore euermore prayse the lord , not your tongues and lippes only , which are outward , and oftentimes , organs of hypocricie . remember , and keepe in minde all his benefits , for they are more towardes you , then yee are able to number : hee for giueth all your sinnes , he healeth all your infirmities , he giueth you all good things , he preserueth you in troubles , supplyeth your wants , redeemeth your liues from the graue , and hath prouided for you a crowne of glorie . and , wife , although i your poore husband shall leaue you a penurious and desolate widdow , hee will bee vnto you a prouiding husband , cleaue vnto him . and though i shall leaue you , poore fatherlesse children , cast your care vpon him , he will care for you , hee will bee your father : and as a most louing and helping father obey him , as most dutifull and faithfull children . and when the time of my dissolution shall come , which cannot be long , i must obey : and i am readie . i shall goe a little before you , and yee shall shortly follow , ( if ye goe not before mee , which is in god ) euen to the place of mine assured happines , if with faith ye imbrace & obey the wil of him that calleth you , while ye yet liue , as becommeth the children of so gracious a father . in the meane time , the same god blesse you all with his true feare , continuall peace , and competent plentie . a briefe collection of diuine comfort , for mine owne , and the incouragement of euery christian to dye willingly . for asmuch as death is the end of this life , and this life duly considered , an vnpleasant passage to a better ; and whether it shall bee long or short , it behoueth vs to vndergoe with patience in hope , whatsoeuer entertainment this world shall afford vs. iob had as an inheritance , the moneths of vanitie , and painfull nights were appointed vnto him . the dayes of iacobs pilgrimage were few , and euill ; yet some thinke their pleasantest dayes are here in the earth , & therefore desire no better : not so with me , knowing that after this life , there is layd vp for me a crowne of righteousnes , and not for me only , but for all them that loue the appearing of the lord iesus . there is little reason therefore , that i , or any other , that haue tasted and do daily taste of the bitter cup of this liues vanities and miseries , should desire longer to be pressed or oppressed there with : but rather to comfort my selfe in a godly and patient expectation of the time when my dissolution may come , desiring to bee dissolued , and to be with christ : to whom no man commeth , but he must remooue out of this house of clay ; and that cannot bee by any other meanes but by death , that is , by the destruction or change of this earthly tabernacle , either leauing it in the earth for a season , or to be taken vp suddenly at christs second comming ; but howsoeuer , i know , and am assured , that both soule and bodie shall bee together , and for euer be glorified in the end , & be clothed with a house , not made with hands , eternall in the heauens . who then can but sigh in desire , to be an inhabitant in that house , which is perpetuall and glorious ? i looke for it , in hope confidently assuring my selfe , that christ shall bee then magnified in my bodie , whether it bee by life or death : for , whether i liue , i liue vnto him ; or whether i die , i die vnto him ; whether therefore i liue or die , i am the lords : for , i know that he whom i haue beleeued , is able to keepe that which i haue committed vnto him , against that day , wherein my mortall bodie shall bee quickned & made like vnto his glorious bodie : therefore will i willingly lay downe my life , and commit my soule vnto god , as vnto my most faithfull creator . a comfortable meditation and prayer , to bee considered and said by euery christian , being neere the time of his dissolution . now , o lord , now draw néere vnto my soule , and redéeme it , for the time is at hand , wherein i shall taste of the cup of death : now therefore is the acceptable time for thee to receiue my soule , in the multitude of thy mercies , which are wonderfull : therefore doe i trust vnder the shaddow of thy wings : my soule cleaueth vnto thée , for thy right hand vpholdeth mée . my soule thirsteth for thée , my flesh longeth greatly after thée , whose louing kindnesse is better to mee then life : for , from thée commeth my saluation . haue mercy vpon mée , o god , haue mercy vpon me , for my soule trusteth in thée , and vnder the shaddow of thy wings wil i trust , till this my finall affliction be ouer-past . my heart is prepared , o god , my heart is prepared to come vnto thée , make it constant in thée ; because , i know , that although this body , for a time shall wither , yet it shall be in the house of my god , as a gréene oliue trée , euer to flourish , and be blessed . thou , lord , thou hast chosen me , and hast caused me to come vnto thée ; my saluation is of thine owne frée mercy , and of thy frée and fatherly election . i shall dwell in thy courts for euer , and shall be satisfied with the pleasures of thine house , euen of thy kingdome of glorie . i shall drinke of the riuers of thy pleasures : for , with thée is the well of life , and in thy light i shall sée light . let thy good spirit leade mee in the land of righteousnesse , and bring me by thy strength , to thy holy and heauenly habitation ; plant mee in the mountayne of thine inheritance , euen in the place which thou hast prepared , and in thy sacred sanctuarie which thou hast established , that i may sée thy goodnesse in the land of the liuing : let mee behold thy face in righteousnesse ; and let me be satisfied with the fulnesse of the glorie of thy countenance : for , in thy face is the fulnesse of ioy , and at thy right hand are pleasures for euermore . into thy hands , oh lord , i commend my spirit , for thou hast redéemed me , o lord god of truth ; shew a token of thy goodnesse and fauour towards me , that they which wish euill vnto my soule , may sée it and be ashamed ; and they that loue thy name , obserue it , and be confirmed in thée , who hast euermore holpen me and comforted mée . increase my faith , and prepare my soule to come vnto thee . amen . to thee , o lord god , only wise , and only mercifull , be ascribed all praise & thanks , dominion and glorie ; for to thee it only belongeth . priuate prayers for morning and euening . a morning prayer for priuate families . almightie lord god , most mercifull and louing father , maker and preseruer of all thy creatures , but especially the sauiour and sanctifier of all them that beléeue in thée , by the merit and vertue of the bloud of iesus christ ; receiue at the hands of vs , thine vnworthy seruants , in the name of iesus christ , this our morning sacrifice of praise and thanksgiuing , for all thy mercies from time to time bestowed vpon vs ; for electing vs of thine owne free fauour , before the world was made ; for creating vs of nothing , in humane , and not in the shape of brute creatures ; for redéeming vs with the most precious death of thine owne sonne , when wee were captiues and slaues vnto satan ; for calling vs by the preaching of thy blessed word , and frée spirit , when we were strangers vnto thee ; for iustifying vs by the resurrection of thy sonne , when wée were worthy to be condemned ; for sanctifying vs by the holy ghost , being by nature vile ; for preseruing vs hitherto , and that in safetie by thy prouidence ; and for thy fatherly prouiding for vs all things necessarie , to this present morning ; and for that thine assured and most comfortable promise , that thou wilt glorifie vs in the heauens with thée , after this mortall and miserable life ended : and wee praise thy great and gracious goodnesse , for so mercifully preseruing vs this night past , from all dangers ; and for that thou hast giuen vs comfortable rest and sléepe in the same , whereby our weake bodies are refreshed , and haue receiued the more strength and power to enter into this day , and to vndertake the workes of our callings : and because by reason of the corruption of our natures , we are pressed downe with dulnesse , and beclouded with ignorance , so as wee cannot rightly vnderstand , nor truely performe our duties , either in thy seruice , or our owne worldly functions , without thy blessing , we here vpon the knées of our hearts doe humbly and heartily pray thée for jesus christ thy beloued sonnes sake , to assist vs with thy holy spirit , that these our praises and prayers may bee accepted of thée ; and that our ignorance may be banished by the light of thy holy spirit , that wee may plainely sée and perceiue our owne errors and wants , & the detestablenesse of our sinnes , and through his bloud obtaine pardon of all our imperfections and defects , with liuely and effectuall renewing of our obedience to thée , in all our workes , wordes , and duties , this day . remember not , o lord , the sinnes we haue committed , nor our neglect of the duties we haue omitted : call not to minde the transgressions of our youth , which we haue forgotten , nor looke vpon the wickednesse of our riper yéeres , which doe presse vs downe through the sense of thy seuere iudgements , threatned against vs for them : and let thy grace ( we humbly beséech thée ) from henceforth euer beeextended towards vs : vouchsafe thy holy spirit vnto vs , euermore to direct vs , that neither the weaknesse , dulnesse , and peruersnesse of our owne natures , in doing that which is good , nor the strength of our naturall inclinations to doe that which is euill , be any hinderance to the worke of thy grace in vs. but so much the more , good father , watch euer vs , that neither sinne nor satan preuaile against vs : that wee obtayning at thy hands this great mercy , may the more fréely , chéerfully , & prosperously passe this day : and that our labours , being taken in hand in thy feare , may through thy blessing succéede to thine owne glorie , our comfort , and to the good of them whom they may concerne . and forasmuch as the passing through this world , is many wayes & euery where dangerous , and full of perils , by reason not only of satans malice , but also by reason of the practices of our corporall enemies , our owne infirmities , crosses , losses , troubles , and many miseries . assist vs , gracious god , and leuing father , that we may escape all these inconueniences , and not to fall into any sinne or corporal danger this day ; but rest secure , and safely protected vnder thy power and prouidence , and carry our selues vpright in all our actions , through christ our lord. amen . o lord , increase our faith . a prayer in the euening for priuate families . o gracious lord god , and most leuing father in jesus christ , wee thy most vnworthy seruants , doe humbly intreate thée to accept from vs , in his name , our vnfained thanks , for the manifold pledges of thy loue towards vs. thou hast made vs , and not wee our selues : and where thou mightest haue made vs beasts , thou hast formed and shaped vs men and women , and furnished vs with many spirituall blessings , besides infinite corporall comforts , which not onely this day , now presently past , but all the dayes of our liues , doe witnesse : for , day vnto day vttereth thy goodnesse towards vs : and night vnto night approueth thy prouidence ouer vs. the day is now past , darknes is gone ouer our heads , resembling rightly our ignorance ; for , without the light and knowledge of thy sauing truth , we liue in darknesse , in the strongest and most glorious light of the sunne . the eye of the body may bee light , when the vnderstanding , as touching heauenly things , may be so dark , as not able to apprehend our owne wants and imperfections . thus , o lord , doe wee acknowledge our hearts to bee eclipsed , with the dulnesse and blindnesse of our naturall reason and vnderstanding , whereby we yet are able , and doe onely séeke , and search , & finde , and follow the forbidden vanities of this wretched life , tasting and vsing them with carnall pleasure and forbidden delight , as the sins which wee haue committed this day , and the good duties we haue omitted , doe testifie against vs , to our shame this euening : and yet such is thy great goodnesse and mercy towards vs , as thou this day in our ignorance hast instructed vs , in our blindnesse hast guided vs , in our necessities reléeued vs , in our wearinesse refreshed vs , & now brought vs to the euening of this last day wherein wee haue liued , and that in safetie : so that wee cannot but acknowledge , this day to haue béene a day added by thy blessing , to thy former manifold fauours , which we haue daily receiued at thy hands ; possible it is not for vs , to number vp the benefits and blessings , which thou hast bestowed vpon vs through all our life ; they are numberlesse : yet , wretches that wee are , wee haue ( as it were ) striued to equalize ; nay rather , to exceede thy blessing in the number of our transgressions . our naturall corruption , the sinne of adam , cleaueth vnto vs ( his posteritie ) so fast , as it hath filled vs , euen from our conception , with the séedes of all euill , so that we brought that into the world with vs , which without thy grace and frée pardon in christ , cannot but confound vs : but thou hast giuen thy sonne jesus christ , a meanes of propitiation , in whom thou reconcilest all that beléeue in him , vnto thy selfe . therefore , haue we boldnesse through him , to intreat thée of pardon for all the sinnes we haue , euery one of vs , committed this day , as our euill thoughts , idle words , and wicked actions , whereby thou hast béene , euen this day , iustly prouoked against vs ; besides our former abusing of thy patience , and despising of thy word , whereby thou threatnest to punish sinners , and whereby thou hast promised to blesse and comfort them that serue thée in truth . thou mayst iustly condemne vs also for our vnthankefulnesse for thy mercies , especially for our vnfaithfulnesse in not beléeuing thy promises . but now , lord , wee beséech thée , that the old man ( our corruption ) by the new man ( thy spirit ) sinne may bee abandoned and cast out , that sinne no longer haue dominion ouer vs , mortifie in vs the whole bodie of sinne , and so clense vs , that we carry not vnto our beds this night , any dregs of the same , but may bee fully washed , through thy sons bloud , from euery spot & stayne , that yet remaynes in our corrupt hearts : that we , being thus washed in the lauer of perfect regeneration , the precious bloud of that slayne lamb by faith , we may not feare the assaults of satan , nor any malicious instrument of his , this night , but may be safely kept and preserued by thy prouidence , and receiue such rest and sléep , as may onely refresh vs ; let thy angels guard vs , and our soules and bodies , and all that we haue , that we & it may bee kept and preserued safe vntill the morning , and for euer . amen . o lord , increase our faith . a confession of sinne , a prayer for pardon , and for a godly and sanctified life . o god and father of all goodnesse , and fountaine of mercie , the guide of the righteous , the giuer of all perfect gifts , and the sanctifier of the heartes of all that shall be saued ; shew thy selfe vnto me , who am a defiled and deformed wretch , whom originall corruption and actuall sinnes haue so polluted , as i am not worthy to stand in thy sight , or that thou shouldest dwell in mée by thy holy spirit : and therefore i cannot without feare and astonishment , without trembling and shame , approch into thy presence ; séeing mine owne filthinesse , and considering thy great maiestie , integritie and puritie : yet am i embeldened to come vnto thée , cōpassed with many infirmities , especially with 〈◊〉 and corruption , which if i would endeuour to conceale , i cannot , they are so open and manifest to thine all-séeing eye , that the more i labour to hide them , so much the more they breake forth and shew themselues vnto thée . o , looke not vpon them as a judge to condemne me for them , but as a louing and mercifull father , and phisician to cure mée of them : so shall i not onely willingly discouer vnto thée all the sores and pollutions of my corrupt heart and pro phane life ( which by search i shall bée able to finde in my selfe ) but intreate thée also , with the lancet of thy loue , to cut , searifie , rip vp and find out all the hidden filthinesse that lurketh in my soule , in my minde , in my will , and in mine affections , and apply the playster of the sauing bloud of jesus christ , to heale mee throughout , that there remaine no more grosse corruption in mée : and learne mée so to search and know the wickednesse of my heart , that i may not spare my dearest and most familiar sinne , but may ●ast it out , as the chiefest worker of my miserie . lord , let it become bitter , lothsome , and méerely hatefull vnto my soule , as a most deadly infection , howsoeuer it hath béene heretofore séeming swéet , pleasing , and delightfull vnto my carnall part . let mée abhorre all iniquitie , and truely abstaine from all occasions to sinne againe . giue mée strength , o lord , to ouercome my sinfull lusts , and what wanteth in my power , supply by thy grace , that i may at least still striue against euery sin , through the power of thy spirit , that i may bée approoued a member of thy militant church here , where yet i am a stranger , and where i continually féele the wearisome warfare betwéene the flesh and the spirit , wherein i haue neuer the victorie , but by thine only power , but the f●yle euer by mine owne weaknesse . o subdue my flesh and fleshly minde to thine obedience , that i neuer make ship wracke of a good conscience , by yéelding vnto the motions of my corrupt heart , which i daily féele in my selfe to rebell against thy reueiled will : and make mée lightly to estéeme of the vaine and deceiuing things of this world , that i may truly shew my selfe to take no thought for the flesh , to fulfill the lusts thereof : but by a constant deniall of mine owne will , approoue my selfe to liue by faith , after thy will : and giue mée grace , that in nothing i may offend thy maiesty , and let mée neuer giue way to mine owne corrupt will and affections , to commit the least sinne , whereby i may quench , that sparke of that spirit and grace thou hast begun in mée . enlighten my heart , that i may know thy will aright , and rightly behaue my selfe according vnto the same , not for a day , and then fall to the workes of mine owne peruerse will againe , but that my righteousnesse may shine more and more , through a constant perseuerance , vntill it come to that perfection , as may truly testifie vnto my conscience , that i am the same , that i desire to séeme to be , not according to the opinion that others haue of mee : but according to that measure o● holinesse thou requirest to be in me : let my outward integritie bee in all holy simplicitie , and godly purenesse among men , as in thy sight . and the more that satan by his meanes and ministers , endeuoureth to withdraw mine obedience from thée , so much the more let mée striue to maintaine that dutie and obedience which i owe vnto thée : and let thy loue towardes mée , draw mée to loue thée , aswell when thou touchest mée with aduersttie , as when thou giuest me prosperitie : and fayle mée not in my greatest néed . teach mée , o father , to séeke and obtaine all things at thy hands , by the meanes and merits of jesus christ , in whose name i humbly offer vnto thée , this my weake and imperfect sacrifice . accept it yet in him ; he is thine only sonne in whom thou art euer well pleased , hée is my redéemer , and hath paid the ransome for me , which for my sinnes was laid vpon me : and hee sitteth now a mediator , at thy right hand euen for me . scatter therefore , o lord , my sinnes as a mist , and mine iniquities , as a cloud , and let my righteousnesse appeare as the sunne , and mine integritie before men , as the noone day ; that my heart may alwayes behold thée . and let thy face of fauour and loue spread its beams so ouer mee , that i being inlightened by thée , may walke as in the cléere light of sauing truth , and be euer led by the hand of thy grace , that neither sinne , satan , the world , nor mine owne corruptions cause me to stumble and fall . giue me , good father , the spirit of perfect prayer : and although through the coldnesse of my zeale , and weaknesse of faith , i cannot cry vocally vnto thée alwayes alike ; yet , accept the will , and the sighes and grones of my heart , which cannot bee expressed , yet knowne to thée . thou knowest the meaning of the heart ; and hee that inwardly mourneth for his sinnes , though hee outwardly cry not for mercie , thou hearest him : it is thy grace that worketh sighes in the sorrowfull heart , and which inkindleth the fire of zeale , whereby the tongue is mooued from the beléeuing heart , euen in often inforced silence , to pierce at length euen the heauens with the loudnesse of its cry : and thou againe graciously grantest the faithfull hearts desire , by outward reliefe or inward comfort : so that nothing wanteth to him that séeketh thée , but hee is filled with all ioy and spirituall consolation . in this ioy let all worldly ioyes bee swallowed vp in mee , and let mee preferre the peace of a good conscience , before all carnall peace and prosperitie . teach mee , good father , how to kéepe a diligent account of all the benefits and blessings i here receiue of thée , and what vse i from time to time make of them ; knowing that there will come a day , when i shall bee called to answere the same . grant therefore that i may so gourrne my selfe , that i may bee able with boldnesse and truth , to giue account of my time spent , and my talents , how i haue disposed them , that i may bee found faithfull in my little , and be made partaker of the greatnesse of thy glorie in the heauens . though i be a stranger & a soiourner here in earth , yet grant , lord , that i may haue my conuersation in heauen . giue me wisedome , that i may finish this my pilgrimage in thy fauour : and for that i cannot so number my dayes , that i can know how long i haue to liue , let the residue of my life be a preparation to death , and the meditation of death , cause in mee continuall watchfulnesse , for the comming of thy sonne . o god , forsake mée not vnto the end , so shall i neuer fall from , or forsake thee . enable mee heere so to walke as becommeth thy sonne , though in great weaknesse i haue finished my course to this day . grant , lord , that i may bring forth better fruites , from this day to the end of my dayes , through thy grace , and in the end bée receiued to eternall glorie , through the merits of my alone sauiour and redéemer , jesus christ : to whom with thée , o god the father , and the holy ghost , be euermore ascribed all power and glorie . amen . o , lord , euermore increase my faith . finis . london printed by w. stansby for richard meighen , and are to be sold at his shops at saint clements church ouer against essex house , and at westminster hall. 1619. notes, typically marginal, from the original text notes for div a08273-e25710 death certaine , the time vncertaine . luk. 16. 22. future ioy , and paine in the extreme degree . body and soule louingly lin●kt . heb. 9. 27. iob. 11. io. 1. 1. matt. 9. 25. 1. king. 17. 22. 2. kin. 4. 35 dying twice . 2. king. 13. 21. not necessarie to know the houre of death . time of the last iudgment vnknown . mar. 13. 32 a good life must precede a happie death . luk. 16. 22. 23. difference betweene gods children and worldlings phil. 1. a christian resolution . gal. 2. 20. reue. 3. 1. 1. tim. 〈◊〉 . iohn 14. 6. what it is to liue carnally . matt. 20. 9. god is bountifull without our merit . 2. cor. 5. 1 , 2 luke 16. 23 our merit gods mercies . 1. tim. 2. 5. reue. 3. 11. col. 2. 15. satans policies . no neede to feare satan . iob. 26. matt. 12. 29 iob. 7. 1. rom. 8. 33. 34. 1. iob. 2. 10. iob. 10. 28. rom. 8. 34. the christians hum blenesse . psal. 145. 9 gods mer cies greater then our sinnes the assurance of a good christian. iudg. 15. 14 iob. 19. 27. there is a sowing time , and reaping time of bodies . life but lent vs. christs death a christians life . 2. pet. 3. 8. the bodie findes no tedious tarrying in the graue . the graue a bed of rest . reue. 14. 13 death a sleepe . mar. 9. 44. death in shew more fearefull then in deede . rom. 2. 5. a spiritual and carnal life here . gal. 5. 19 , 20 , 21. gal. 5. 19 , 20. fruits of the flesh . fruits of the spirit . counterfeit imitation of good men . hypocrisy most to be condemned . rom. 7. 16. how will is free and not free . 1. cor. 2. 10. mat. 7. 7 , 8 prayer . psal. 25. 1 , 2 & 86. 4. iam. 1. 6 , 7. psal. 89. 48 luke 12. 39 iam. 4. 13. 2. cor. 5. 6. col. 2. 10. col. 2. 15. the benefit of christs death . the best men often stagger at the consideration of death . ioh. 18. 17. mat. 26. 39 ecclus. 41. 1 body and soule shal be glorified . death will come not looked for . gen. 5. 25. verse 4. gen. 9. 29. decrease of mens ages . deut. 34. 7. not to depend on long life . time past short , in expectation long . sudden death in others , a fearefull spectacle . feare . mat. 14. 26 1. pet. 2. 17. 1. ioh. 4. 18. col. 3. 22. psal. 33. 18 differēce of feare . the want of wisedome , the want of feare . hos. 14. 9. psal. 128. 1. god must blesse vs , before we can feare him . rom. 7. 18. phil. 2. 13. feare , the gift of god. psa. 111. 10 psal. iob 1. 1. reu. 14. 13. psal. rom. 12. 9. 1. thes. 3. 15 1. pet. 5. 8. 1. 2. rom. 14. 12. 3. eccles. 12. 14. we must giue account after death . the heart the fountaine of al euill . iere. 17. 9. gen. 6. 5. satan watchfull ouer our inclinations aswell as actions . satan in his temptations steales vpon vs. the watch of a christian . phil. 4. 8. satan encounters vs not alone . our corrupt inclinations aduantage to satan . eph. 5. 11. tit. 2. 12. rom. 13. 12 rom. 12. 9. though wee bee tempted , we shall not fall . matt. 14. act. 7. 59. act. 12. 2. mar. 13. 33 mat. 24. 42. the parable of the thiefe . luk. 12. 39. 2. cor. 6. 6. 1. pet. 3. 10 , 11. ecclus. 4. 20 the generall audit is at hand , therefore to prepare our account . mat. 18. 24 2. pet. 3. 10 mal. 4. 1. zeph. 1. 14. 15 , 16. 2 pet. 3. 10. christs second comming fearfull . none shal be able to answere the seuere iudge . 1. cor. 1. 7. phil. 3. 2. tim. 4. 8. luk. 21. 36. ps. 50. 3 , 10. ver. 11. psal. 42. 5. psal. 37. 34. patience . matt. 6. 25. 1. pet. 5. 7. psal. 55. 22. 2. cor. 11. 28 heb. 13. 7. matt. 6. 33 pro. 10. 28. 1. pet. 3. 9. 1. pet. 4. 14. esa. 30. 18. attendance . how feare and desire stand together . example . the most diligent may bee found vnprofitable attention two-fold . 1. 2. attention to selfe imperfections . the husband mans attēdance and attention . watchfulnesse in patience merits nothing , because it is all vnperfect . correction necessarie . counterfeit patience . true patience . the place of freedome is heauen . gods forbearance to punish . rom. 7. 21 , 22 , 23. verse 19. the opinion of merit , and workes of supererogation , blasphemie . they that can merit , need no repentance . psal. 43. 3. heb. 11. 6. iam. 2. 20. rom. 11. rom. 8. 24. the fathers before christ saw christ to come . mat. 3. 17. mat. 17. 5. 2. ●et . 1. 17. heb 9. 24. patience in the husbandman . gal. 6. 8. men most miserable , but for the hope of another life . iude 20. 21. vaine and carnall obiections against faith and beliefe . ro. 10. 9 , 10 ia. 2. 18 , 19. iam. 2. 21. gen. 22. iam. 2. 23. faith the gift of god , yet ours by imputation . iam. 2. 20. rom. 14. 23 heb. 11. 6. sacrifice of the masse . act. 7. 49. heb. 4. 14. 1. tim. 2. 5. the true vse of the sacramēt of the lords supper . rom. 7. 18 , 19. and 2. 13. eph. 2. 8 , 9. gal. 5. 4. we cannot suppresse sin , but by grace . iob. 1. 16. the benefit of death the glory to come , farre exceedes mans vnderstanding . wordes cannot expresse the glorie to come . if worldly things be glorious , how much more are heauenly ? mat. 24. 29 luk. 21. 25. great difference betweene the beautie of the soule and body . eternall ioy cannot be had but by death . the word glorie , what it imports . ion. 4. 6 , 7. the glory of the world , what it is . future glorie . act. 12. 23. luk. 14. 11. gods wonderful fauours towards vs. the glory to come vnspeakeable . not to pāper the bodie . the sum of a christians care . god will raise the body totally at the last day . hard for naturall men to beleeue the resurrection . rom. 10 9. 1. pet. 1. 3. iob 19. 26 , 27 , and 14. 14. esai . 26. 19 , 20. iohn 3. 25. the godly and the wicked shall rise , but to contrarie ends . the resurrection of the iust & vniust . psal. 14. 1. psal. 119. 165. an obiection . answere . heb. 12. 6 , 7 , 8. iob 5. 17. rom. 8. iob. 5. 18. sinne the cause of affliction . hag. 2. gods children haue inward comforts in outward crosses . spirituall wealth will not pay carnall debts . a carnall opinion . carnall securitie of the rich , and assurance and content of the poore . dan. 1. 8. luk. 16. 19. debt , a heauy burden . al haue a corporall and aspirituall being . the godly haue their conuersation in heauen . phil. 3 20. though locall heauen be far aboue vs , heauenly comforts are neere , the earnest of our inheritāce act. 6. 15. the glory of the godly is within . luk. 16. 20 iob 2. 8. to 13. the miseries of gods childrē great , eased through hope . som grow somestand at a stay , or wither . psal. 37. psal. 37. in our dependance on gods prouidēce wee must labour in our callings . nothing prospers without gods blessing . feare of future want , causeth mourning most . debt of a man dying , is grieuous to him and his . the effects of pouertie & riches , left to posteritie . the benefit of pouertie , & the incōmoditie of riches left to children . vertue , a great patrimonie . vertue & riches of the mind , not by propagation . pouertie in it selfe no fault . widdowhood a sorrowfull portion . a taxation for pouertie in a seeming aduantagious calling . pro. 12. 11. ecclus. 33. 26. ecclus. 40. 14. good and bad are blessed , but to seuerall ends . 2. cor. 8. 21. rom. 12. 17 the meaning of prouiding for families . the care of brute creatures ouer their young . the contrarie of the true meaning of prouiding for families . intayling possessions . a kind of infidelitie in prouiding . riches without the feare of god quickly spent . honour maintayned by possessions but better by vertue . a kind of preposterous dignifying . vertue not obserued in poore men . the word chance excludes diuine prouidence . worldly wisdome , spirituall folly and contrarie . 1. cor. 3. 19. 1. kin. 17. 8. act. 8. 27. 1 king. 21. 1. king. 20. 23. all things are vnder gods disposing . mat. 10. 30 luk. 12. 7. he that hath done all that he can , may be excused . no doubt but many rich men may bee good . iosh. 7. 1. 2. kin. 5. 22. a foolish proposition . 2. kin. 5. 15. he that gaue the spirit to elisha , knowes all things . offices colour briberies . god not ignorant of briberies . 2. kin. 5. 27 vnlawfull execution of a lawful calling , dangerous and vnhappie . 1. tim. 6. 6. phil. 4. 11. mat. 6 25. 34. gen. 28. 20. a godly care not forbidden , so we shew no distrust in god. mat. 6. 11. dan. 1. 8. meane fare by gods blessing , nourisheth sufficiently . eccles. 1. 2. the rich are neuer satisfied , yet euer poore . as gaine , so desire increaseth . a true meane , hard to finde . god & the world cannot dwell in one heart . luk. 16. 13. matt. 6. 33 what are things necessarie . differēce betweene humane policie & diuine wisedome . gen. 41. 47 48. gen. 28. 20. a competent estate to the contented god in all things hath been my schole master . gen. 4. 21. & vers . 22. a thankelesse profession . a calling subiect to censure . to be subiect to a double censure , requires care of a mans carriage . not to relinquish our calling , for false suggestions . a cleere consciēce makes bold . pro. 28. 1. all men are subiect to euil toungs . is none so iust , but conscience or wicked men will taxe for iniustice . obiection a slanderer woūds himselfe . best , not to regard what the wicked say esa. 51. 7 , 8 pro. 12. 11. the idle are least at leisure to doe good . handie trade lawfully vsed , can hardly purchase much land : officers may . act. 18. 3. mat. 4. 18. mar. 2. 14. col. 4. 14. all haue need to pray . the cause of household troubles . some to auoide worldly miserie , fall into mischief . luk. 16. 20. two extremes of pouertie andriches . he is happiest , that seekes to be filled with heauenly things . notes for div a08273-e39350 the loue of god in pouertie , is greatest portion . death giues equall portions to poore and rich . mat. 16. 21 god keeps them low , whom hee loues . 1. pet. 5. 7 luk. 12. 22. mat. 6. 26. mat. 6. 26. the very brute beasts and fowles must trauaile for their food , how much more man ? mās beautie farre short of the flowres matt. 6. 28. mans estate like a flower here . esa. 40. 6. 1. pet. 1. 24 psal. 78. 39. the fragilitie of man. why we should not be too carefull of worldly things . as no man cā put off death , so can he not prolong life . death cureth all diseases . how farre to couet long life . exo. 23. 26. first point to liue godly . all duties performed by holy obedience 1. sam. 15. 22 , 23. hos. 6. 6. all good is of god , euill of ourselues . outward vertues gaine but a bare name of holinesse . we must haue god before our eyes , both in doing and suffering . we must striue to do better things , then the philosophers did . second point , to prepare vs for death . no continuing citie here needlesse to dissuade the poore from couetousnes to depēd on god. the safest course , to cast our care vpon god. rom. 6. 13. vers. 12. iam. 1. 15. gal. 5. 16. iob. 12. 35. we ought to walke from euill to good . psal. 1. 1. vers. 2. the most godly haue most troubles . dan. 14. 33 dan. 6. 16. exod. 24. 18 1. kin. 19. 8 gen. 21. 19. god helpeth when most need is . ismael . iudg. 15. 18 , 19. nothing so dry , out of which god cannot bring water . 1. kin. 17. 9 ioh. 1. 7 , 8. god feedeth his faithfull children , as long as they haue neede . god can feed many with a little . matth. 15. 33 , 34. mar. 6. 38. to 45. ioh. 6. 9. exo. 17. 5 , 6 1. king. 17. 46. examples of gods prouidēce numberlesse . gen. 15. iudgements against the vniust . psal. 76. 7. vers. 12. act. 5. ephe. 2. 1 , 2 rom. 3. 19. we cannot suffer what we haue deserued . 1. cor. 15. 58. an vnwarrantable opinion against gods working miraculously at this day answered . exod. 17. 6. and 4. 3. 2. king. 1. 10 , 11 , 12. 2. kin. 2. 14 act. 16. 16. act. 3. 4. miracles to bee wrought by men are ceased , but the same power of god remaynes . luk. 1. 46. if god were not powerfull and proui dent as in time past , wee may pray in vaine . all know why god afflicteth his . psal. 73. in 〈◊〉 . we ought not to fret our selues at the prosperitie of the wicked ver. 27. ver. 18. ver. 24. rom. 13. 4. troubles of the righteous to be born with gladnesse . greatest afflictions cannot deserue the glorie to come . rather to long for , then to lothe death . rom. 8. 18. pleasure nor profit . can bring vs to heauen . heb. 12. 6. reuel . 3. 19. correction comprehendeth all afflictions phil 4. 11. it is not in our power to bee patient or thankeful . afflictions more necessarie then prosperitie . trouble is irkesome , yet profitable . pouertie not the least affliction . little creatures teach vs industrie . idlenesse is not libertie . labour is light to a willing minde . the poore are rich , hauing gods blessing . labour with the feare of god is blessed . psal. 128. psal. 127. to take seruants fearing god. gen. 30. 27. gen. 39. 3. 5 deut. 28. 38. to 58. psal. 1. 3. psal. 9. 18. god a refuge for the poore . psal. 10. 17. god needeth not our seruice psal. 12. 5. psal 16. 8. pouertie nor riches of them-selues good or euill . ier. 17. 7. psal. 119. 2. pouertie and riches do neither helpe nor hinder , but according to the vse or abuse . respect of persons . i am . 2. 1. 1. pet. 1. 17 rom. 10. 12 trust in god , makes pouertie and reproches easie to ●e borne . psal. 9. 18. psal. 14. 6. psal. 17. 14. psal. 18. 16. god chooseth godly men , and blesseth them . god makes disobedient princes contemptible . they that lay snares for others , fall into the same . ester 7. 10. dan. 6. 24. experiēce of gods deliueries , an incouragement to the godly . exo. 14. 28. gen. 31. 24 and 32. 4. gen. 22. 9. and 39. god is god of the godly for euer . god knoweth whereof wee haue neede . 1. king. 21. 2. 14. flatterie , dāgerous . 2. sam. 15. 1. to 6. act 24. 2 , 3. pro. 29. 5. matth. 22. 16 , 17. counterfait kindnesse deceiuesmany . pro. 27. 6. eccles. 7. 7. good neither to flatter , nor bee flattered . iudg. 14. psal. 78. 36 iob 34. 9. psal. 36. 2. a dissembling friēd worse then an open enemie . pro. 27. 5. act. 12. 22. euill companie , dangerous . wisdome , a defence against euill and flatterie . 2. sam. 17. 23. matt. 5. 5. many things which worldlings seek after , are but shaddowes . the godly rich account their wealth not their owne . miserable riches , that make the possessors ignorant of better things . the defence of the poore , and of the rich . psal. aesops wolfe . to giue place vnto the wrath of the wicked 1. ioh. 3. 19. men apparantly hurtfull to them-selues and others . to beare all euils with patience , that men offer vs. 2. sam. 16. 〈◊〉 , 6. mat. 26. 47 gen. 4. 8. dan. 13. 1 , 2 1. king. 21. 14. we ought to be circumspect in our wayes . all men know not why god sends them enemies . psal. 103. 8. rom. 8. 31. prayer obtayneth knowledge , how to liue godly . all gods children haue suffered afflictions . iob. 1. 21. banishment . comfort in whatsoeuer cala mitie . gods goodnesse and mercy . psal. 85. 2. to turne vnto god. mark. 16. 9. ioh. 18. 17 2. sam. 11. 4. 7. act. 26. 9 , 10. we may not imitate sinners , but their repentance . rom. 6. 1. as god is mercifull , he is iust . we may not sinne , after pardon obtayned . wilfull sinners . phil. 3. 18. not to assume selferighteousnesse . not one of our godliest fore-fathers were with-out sinne , much le●e wee . iusticiaries to be auoided . though we cannot be , yet we ought to striue to be perfect . we must goe on in goodnesse . the ppoperties of the humble man. the pharise and publican . meeknesse makes men likest vnto christ. we must be humble whatsoeuer befall vs. we ought to prayse god. harty , not verball praises are acceptable to god. wife and children are to bee recommended to god. iob 7. 3. gen. 49. 7. 2. tim. 4. 8. iob 14. 14. phil. 1. 2. cor. 5. rom. 14. 8. phil. 3. 21. two treatises the first of death, on i cor. 15:26, the second of judgment on 2 cor. 5:10, 11 / by rich. baxter. baxter, richard, 1615-1691. 1672 approx. 253 kb of xml-encoded text transcribed from 103 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a27061 wing b1442 estc r6576 12323647 ocm 12323647 59502 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a27061) transcribed from: (early english books online ; image set 59502) images scanned from microfilm: (early english books, 1641-1700 ; 201:19) two treatises the first of death, on i cor. 15:26, the second of judgment on 2 cor. 5:10, 11 / by rich. baxter. baxter, richard, 1615-1691. baxter, richard, 1615-1691. treatise of death. [5], 32, [4], 159 p., [16], 174 p. printed for nevil simmons ..., london : 1672. each treatise has special t.p. and separate paging. reproduction of original in british library. imperfect: the second treatise (p. [16], 174) is lacking on film. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng death -early works to 1800. 2005-07 tcp assigned for keying and markup 2005-09 apex covantage keyed and coded from proquest page images 2005-10 jonathan blaney sampled and proofread 2005-10 jonathan blaney text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion two treatises : the first of death , on 1 cor. 15. 26. the second of judgment , on 2 cor. 5. 10 , 11. by rich. baxter . london printed for nevil simmons , at the princes-arms in st. pauls church-yard , 1672. a treatise of death , the last enemy to be destroyed . shewing wherein its enmity consisteth , and how it is destroyed . part of it was preached at the funerals of elizabeth the late wife of mr. joseph baker , pastor of the church at saint andrews in worcester . by rich. baxter . with some few passages of the life of the said mrs. baker , observed . psal . 15. 4. in whose eyes a vile person is contemned : but he honoureth them that fear the lord. 1 cor. 15. 55 , 56 , 57. o death , where is thy sting ! o grave , where is thy victory ? the sting of death is sin ; and the strength of sin is the law. but thanks be to god which giveth us the victory , through our lord jesus christ . london printed for nevil simmons , at the princes-arms in st. pauls church-yard , 1672. to the worshipfull the major , aldermen and sheriff of the city of worcester , with the rest of the inhabitants ; especially those of the parishes of andrews and hellens . worshipfull and the rest beloved , the chief part of this following discourse , being preached among you , and that upon an occasion which you are obliged to consider , ( isa . 57. 1. ) being called to publish it , i thought it meet to direct it first to your hands , and to take this opportunity , plainly and seriously to exhort you in some matters that your present and everlasting peace is much concerned in . credible fame reporteth you to be a people not all of one mind , or temper in the matters of god : but that 1. some of you are godly , sobe , and peaceable : 2. some well-meaning and zealous , but addicted to divisions . 3. some papists . 4. some hiders , seduced by your late deceased neighbour clement writer , ( to whom the quakers do approach in many opinions , ) . 5. and too many prophane and obstinate persons , that are heartily and seriously of no religion , but take occasion from the divisions of the rest , to despise or neglect the ordinances of god , and join themselves to no assemblies . 1. to the first sort ( having least need of my exhortation , ) i say no more , but , as you have received christ jesus the lord , so walk ye in him , rooted and built up in him , and stablished in the faith , as ye have been taught , abounding therein with thanksgiving : and beware lest any man spoil you by deceit , &c. ] col. 2. 6 , 7 , 8. walk as a chosen generation , a royal priest-hood , a holy nation , a peculiar people , to shew forth the praises of him that hath called you out of darkness into his marvellous light ; having your conversation honest among the ungodly , that whereas they are apt to speak against you as evil doers , they may by your good works which they shall behold , glorifie god in the day of visitation ; for so is the will of god , that with well doing you may put to silence the ignorance of foolish men , 1 pet. 2. 9 , 11 , 12 , 15. your labour and patience is known to the lord ; and how ye cannot bear them which are evill , but have tried them which say they speak from the lord , and are apostles , and are not , and have found them lyars ; even the woman jezabel , that is suffered to teach and seduce the people , calling her self a prophetess , who shall be cast into a bed of tribulation , and all that commit adultery with her , except they repent ; and her children shall be killed with death ; and all the churches shall know that christ is he which searcheth the reines and hearts ; and will give to every one according to their work . as for your selves , we put upon you no other burden , but that which you have already ; hold fast till the lord come , rev. 2. be watchfull , that ye fall not from your first love : and if any have declined and grown remiss , remember how you have received and heard , and hold fast , and repent , and strengthen the things that remain , which are ready to die , lest your candlestick should be removed , rev. 3. 2 , 3 , &c. ] and beware lest ye also being led away with the error of the wicked , fall from your own stedfastness ; but grow in grace , and in the knowledge of our lord and saviour jesus christ , 2 pet. 3. 17 , 18. and i beseech you brethren , do all things without murmurings and disputings , that ye may be blameless , and harmless , the sons of god without rebuke in the midst of a crooked and perverse nation , among whom you ( and your brethren ) shine as lights in the world , phil. 2. 14 , 15. and if in well doing you suffer , think it not strange , but rejoyce that ye are partakers of the sufferings of christ , that when his glory shall be revealed , ye may be glad also with exceeding joy . if ye be reproached for the name of christ , ye are happy , for the spirit of glory and of god resteth upon you , being glorified on your part , while he is evil spoken of on theirs , 1 pet. 4. 12 , 13 , 14. 2. to the second sort ( inclinable to divisions ) let me tender the counsel of the holy ghost , jam. 3. 1. my brethren be not many masters ( or teachers ) knowing that ye shall receive the greater condemnation . ] the wisdom that is from above , is first pure , and then peaceable , gentle and easie to be intreated , full of mercy & good fruits , without partiality , and without hipocrisie : and the fruit of righteousness is sown in peace , of them that make peace . who then is the wise and knowing man amongst you ? let him shew out of a good conversation , his works with meekness of wisdom . but if ye have bitter envying and strife in your hearts , glory not , and lye not against the truth : this wisdom descendeth not from above , but is earthly , sensuall , devilish : for where envying and strife is , there is confusion , and every evil work . ] look on those assemblies , where the people professing the fear of god are of one heart and mind , and walk together in love and holy order , and people give due honour and obedience to their faithful guides ; and compare them with the congregations where professors are self-conceited , unruly , proud , and addicted to ostentation of themselves , and to divisions : and see which is likest to the primitive pattern , and in which it is that the power of godliness prospereth best , and the beauty of religion most appears , and christians walk as christians indeed . if pride had not brought the heavy judgment of infatuation or insensibility on many ; the too clear discoveries of the fruits of divisions in the numerous and sad experiences of this age , would have caused them to be abhorred as odious and destructive , by those that now think they do but transcend their lower brethren in holiness and zeal . [ i beseech you therefore brethren , by the name of the lord jesus christ , that you all speak the same thing and that there be no divisions among you , but that you be perfectly joyned together in the same mind , and in the same judgment , 1 cor. 1. 10. ] the god of patience and consolation grant you to be like minded one towards another , acording to christ jesus ; that ye may with one mind and one mouth glorifie god , ] rom. 15. 5 , 6. and i beseech you brethren , to know them which labour among you , and are over you in the lord , and admonish you : and esteem them very highly in love for their works sake , and be at peace among your selves , 1 thes . 5. 12 , 13. and mark those that cause divisions and offences , contrary to the doctrine which ye have learned , & avoid them rom. 16. 17. and if there be any consolaton in christ , if any comfort of love , if any fellowship of the spirit , if any bowels and mercies , fulfil ye our joy , that ye may be like minded having the same love , being of one accord , of one mind : let nothing be done through strife or vain glory , but in lowliness of mind , let each esteemother better then themselves . look not every man on his own things ( his own gifts and graces ) but every man also on the things ( the graces and gifts ) of others ; let this mind be in you which was in christ jesus , who being in the form of god , thought it not robbery to be equal with god ; but made himself of no reputation ( or , emptied himself of all worldly glory , isa . 53. 2 , 3 , 4. as if he had had no form or comliness , and no beauty to the eye , for which we should desire him : but was despised & rejected of men , & not esteemed , ) phil. 2. 1 , 2 , 3 , 4 , 5 , 6 , 7. it is not ( as you imagine ) your extraordinary knowledg , zeal , and holiness , that inclineth you to divisions , and to censuring of your brethren ; but it is pride , and ignorance , and want of love : and if you grow to any ripeness in knowledg , humility , self-denial , and charity , you will bewail your divideing inclinations and courses ; and reckon them among the greater and grievous of your sins , and cry out against them as much as your more charitable and experienced brethren do . 3. to the third sort , ( the papists ) i shall say nothing here , because i cannot expect they should read it and consider it : and because we are so far disagreed in our principles that we cannot treat with them on those rational terms as we may do with the rest of the inhabitants of the world , whether christians , infidels or heathens . as long as they build their faith and salvation on this supposition that the eyes , and taste , and feeling of all the sound men in the world , are deceived in judging of bread and wine ; and as long as they deny the certaine experience of true believers ( telling us that we are void of charity and unjustified because we are not of their church ; ) and as long as they fly from the judgment and tradition of the ancient and present church ( unless their small part may be taken for the whole , or the major vote ; ) and as long as they reject our appeal to the holy scriptures : i know not well what we can say to them which we can expect they should regard , any more than musick is regarded by the deaf , or light by the blind , or argument by the distracted . if they had the moderation and charity impartially to peruse our writings , i durst confidently promise the recovery of multitudes of them , by the three writings which i have already published , and the more that others have said against them . 4. and for the fourth sort ( the hiders , and the quakers ) i have said enough to them already ( in my book against infidelity and those against popery and quakers , ) but in vain to those that have sinned unto death . 5. it is the fifth sort therefore that i shall cheifly address my speech to ; who , i fear are not the smallest part . it is an astonishing consideration to men that are awake , to observe the unreasonableness and stupidity of the ignorant , careless , sensual part of men ; how little they love or fear the god whom their tongues confess ; how little they value , or mind , or seek the everlasting glory , which they take on them to believe ; how little they fear and shun those flames which must feed for ever on the impenitent and unholy ; how little they care or labour for their immortal soules , as if they were of the religion of their beasts : how bitterly many of them hate the holy wayes commanded by the lord : while yet they pretend to be themselves his servants , and to take the scriptures to be his word : how sottishly and contemptuously they neglect and sleight the holiness without which there is no salvation ; heb. 12. 14. how eagerly they desire and seek the pleasing of their flesh , and the matters of this transitory life , while they call them vanity and vexation ; how madly they will fall out with their own salvation ; and from the errours and sins of hypocrites or others , will pick quarrels against the doctrine , and ordinances , and waies of god ; as if other mens faults should be exceeded by you , while you pretend to loath them . if it be a sin to crack our faith by some particular error , what is it to dash it all to peices ? if it be odious in your eyes , to denie some particular ordinance of god , what is it to neglect or prophane them all ? if it be their sin that quarrel in the way to heaven , and walk not in companie as love requireth them ; what is it in you to run towards hell , and turn your backs on the holie laws and waies of god ? if it be so lamentable to the nation and themselves , that so many have faln into schism and disorder ; what is it then that so many are ungodlie , sensual , and worldlie , and have no true religion at all , in sincerity , and life , and power ? ungodliness is all heresie transcendently in the lump , and that in practice . a man that is so foolish as to plead that arsnick is better then bread , may yet live himself if he do not take it : but so cannot he that eateth it instead of bread . hereticks only in speculation may be saved : but practical hereticks cannot . you think it hainous to denie with the mouth that there is a god , who made us , and is our only lord and happiness ( and so it is . ) and is it not hainous then to denie him with the heart and life ; and to denie him the love and obedience that is properly due to god ? it is odious idolatrie to bow to a creature as to god ; and is it not odious to love , and honour , and obey a creature before him , and to seek it more eagerly , and mind it more seriously then god ? if it be damnable infidelity to denie christ to be the redeemer , it is not much less to turn away from him , and make light of him and refuse his grace , while you seem to honour him . if it be damnable blasphemy to deny the holy ghost ; what is it to resist and refuse him when he would sanctifie you , and perhaps to make a scorn of holiness ? if it be heresie to denie the holy catholick church , and the communion of saints ; what is it to hate the holy members of the church , and to avoid , if not deride , the communion of saints ? be not deceived , god is not mocked : a mock-religion , and the name of christianity will never save you . do you know how near you are to judgement , and will you fearlesly thus heap up wrath , and lay in fewel for the everlasting flames ? do you know how speedily you shall wish in the bitterness of your souls , that you had heard , and prayed , and laboured as for your lives , and redeemed your time , and obeyed your teachers ? and yet will you now stand loitering ; and quarrelling , and jesting , and dallying in the matters of salvation ? and will you live as if you had nothing but the world to mind , when you are even readie to step into the endless world ? o sirs , do you know what you are doing ? you are abusing the living god , and wronging the lord jesus , and trampling upon that mercy which would comfort you in your extremity , a drop of which you would then be glad of : you are grieving your poor friends , and teachers , and preparing for your endless grief . alas , what should a faithfull minister do , for the saving of your souls ? he seeth you befooled in your security , and carelesly passing on towards hell , and cannot help it : he sees you posting to your misery , where you will be out of the reach of all our exhortations , and where mercie will not follow you to be accepted or rejected : and though he see you almost past remedie , he cannot help you . he knoweth not , when he speaks to you , whether ever he shall speak unto you more , and whether ever you shall have another call and offer ; and therefore he would fain speak effectually if he could ; but it is not in his power . he knows , that the matter sticks all at your own wills , and that if he could but procure your own consent , to the most reasonable and necessary business in the world , the work were done , and you might scape the everlasting flames : and yet this is it that he cannot procure ! o wonderful , that any man should be damned ; yea that many men , and most men should be damned , when they might be saved if they would , and will not ! yea that no saying will serve to procure their consent , and make them willing ! that we must look on our poor miserable neighbours in hell , and say , they might have been saved once , but would not ! they had time , and leave to turn to god , and to be holy and happy as well as others , but we could never prevaile with them to consent , and know the day of their visitation ! o what should we do for the saving if careless , senseless souls ? must we let them go ? is there no remedie ? shall ministers study to meet with their necessities , and tell them with all possible plainness and compassion , of the evil that is a little before them , & teach them how they may escape it ? why , this they do from day to day , and some will not hear them , but are tipling , or idleing or making a jeast of the preacher at home , and others are hearing with prejudice and contempt , and most are hardned into a senseless deadness , and all seems to them but as an emptie sound : and they are so used to hear of heaven and hell , that they make as light of them as if there were no such states ! alas , that while millions are weeping and wailing in utter desperation , for the neglecting of their day of grace , and turning away from him that called them , our poor hearers at the same time should wilfully follow them , when they are told from god what others suffer ! alas , that you should besleepy & dead under those means , that should waken you to prevent eternal death ! and that ever you should make merry so near damnation , and be sporting your selves with the same kind of sins that others at the same hour are tormented for ? and is such madness as this remediless , in people that seem as wise as others for worldly things ! alas , for any thing that we can do , experience tells us that with the most it is remediless ! could we remedie it , our poor people should not wilfully run from christ , and lie in the flames of hell for ever . could our perswasions and entreaties help it , they should not for ever be shut out of heaven , when it s offered to them as well as others . we bewail it from our hearts before the lord , that we can entreat them no more earnestly , and beg not of them as for our lives to look before them , and hearken to the voice of grace that they may be saved . and a thousand times in secret we call our selves hard-hearted , unmerciful , and unfaithful , ( in too great a measure ) that speak no more importunatelie for the saving of mens souls , when we know not whether we shall ever speak to them any more . is this all that we can say or do in so terrible a case , and in a matter of such weight as mens salvation ! the lord forgive our great insensibilitie , & awaken us , that we may be fit to waken others ; but yet for all this , with grief we must complain , that our people feel not when we feel , and that they are senseless or asleep when we speak to them as seriously as we can , and that tears and moans do not prevail , but they go home and live as stupidlie in an unconverted state , as if all were well with them , and they were not the men we speak to . o that you knew what a fearful judgment it is , to be forsaken of god , because you would have none of him ; and to be given up to your hearts lusts , to walk in your own counsells , because you would not hearken to his voice , psa . 81. 11 , 12 , 13. and to have god say , let those wretches be ignorant , and careless , and fleshly , and worldly , and filthy still , rev. 22. 11. o that you knew ( but not by experience ) what a heavie plague it is to be so forsaken , as to have eyes that see not , or seeing do not percieve ; and to have ears that hear not , or to hear and not understand , and so to be unconverted and unhealed , mark 4. 12. and to be hardned and condemned by the word , and patience , and mercies that do soften and save others , and should have saved you ! take heed lest christ say , [ i have sent them my messenger , long enough in vaine ; from henceforth never fruit grow on them : because they would not be converted , they shall not . ] take heed lest he take you away from means , and quickly put an end to your opportunities . you see how fast men pass away , but little do you know how manie are lamenting that they made no better use of time , and helps , and mercies while they had them . o hear while you may hear , for it will not be long : read while you may read , and pray while you may pray , and turn while you may turn , and go to your christian friends & teachers , and enquire of them , what you must do to be saved , before enquiring be too late . spend the lords day , and what other time you can redeem , in holy preparations for your endless rest , while you have such a happie day to spend . o sleep no longer in your sins , while god stands over you , lest before you are aware you awake in hell. patience and mercie have their appointed time , and will not alway wait and be despised . o let not your teachers be forced to say , [ we would have taught them publikelie and privatelie , but they would not : we would have catechized the ignorant , and exhorted the negligent , but some of them would not come near us , and others of them gave us but the hearing , and went away such as they came . ] if once by forfeiting the gospel the teachers whom you slight be taken from you , you may then sin on and take your course , till time , and help , and hope are past . the providence that called me to this work , was some warning to you . though it was not the calling away your teacher , it was a removing of his helper , a pattern of meekness , and godliness , and charitie ; and he is left the more disconsolate in the prosecution of his work . god hath made him faithful to your souls , and careful for your happiness : he walks before you in humilitie and self-denial , and patience , and peaceableness , and in an upright inoffensive life : he is willing to teach you publicklie and privatelie , in season and out of season : he manageth the work of god with prudence & moderation , and yet with zeal , carefullie avoiding both ungodliness and schism , or the countenancing of either of them : were he not of eminent wisdom and integritie , his name would not be so unspotted in a place where dividers , and disputers , papists , and quakers , and so manie bitter enemies of godliness , do watch for matter of accusation and reproach against the faithful ministers of christ . as you love the safetie and happiness of your city , and of your souls , undervalue not such mercies , nor think it enough to put them off with your commendations and good word : it is not that which they live , and preach , and labour for ; but for the conversion , edification , and salvation of your souls . let them have this , or they have nothing , if you should give them all you have . the enemies of the gospel have no wiser cavil against the painful labourers of the lord , then to call them hirelings , and blame them for looking after tithes , and great matters in the world . but as among all the faithful ministers of this countrie , through the great mercie of god these adversaries are now almost ashamed to open their mouths with an accusation of covetousness : so this your reverend , faithful teacher , hath stopt the mouth of all such calumnie , as to him . when i invited him from a place of less work , and a competent maintenance , to accept of less then half that maintenance , with a far greater burden of work among you , he never stuck at it , as thinking he might be more serviceable to god , and win that which is better then the riches of this world . and if now you will frustrate his expectations , and disappoint his labours and hopes of your salvation , it will be easier for sodom in the day of judgment then for you . alas how sad is it to see a faithful minister longing and labouring for mens salvation , and manie of them neglecting him , and others picking groundless quarrels ; and the proud unrulie selfish part , rebelling and turning their backs upon their teachers when ever they will not humour them in their own wayes , or when they deal but faithfullie with their souls ! some ( even of those that speak against disobedience , conventicles , and schism , ) turn away in disdain , if their children may not be needleslie baptized in private houses , and if that solemn ordinance may not be celebrated in a parlour-conventicle . how manie refuse to come to the minister in private to be instructed or catechised , or to confer with him about their necesarie preparation for death and judgement ! is not this the case of manie among you ? must not your teachers say , he sent to you , and was willing to have done his part , and you refused ? little will ye now believe how heavie this will lie upon you one day , and how dear you shall pay for the causless grieving and disappointment of your guides . it is not your surliness and passions that will then serve turn to answer god. nor shall it save you to say , that ministers were of so manie minds and wayes , that you knew not which of them to regard : for it was but one way , that god in the holy scripture did prescribe you : and all faithful ministers were agreed in the things which you reject , and in which you practicallie differ from them all . what ? are we not all agreed , that god is to be preferred before the world ? and that you must first seek the kingdom of god & his righteousness ? & that no man can be saved except he be converted and born again ? and that he that hath not the spirit of christ is none of his , mat. 6. 33 john 3. 3 , 5. mat. 18. 3. rom. 8. 9. and that you and your housholds should serve the lord , josh . 24. 15. are we not all agreed that the law of the lord must be your delight and that you must meditate in it day and night ? psal . 1. 2 , 3. and that you must be constant and fervent in prayer ? 1 thes . 5. 17. luke 18. 1. &c. and that all that name the name of christ , must depart from iniquitie ? and that if you live after the flesh ye shall die ? 2 tim. 2. 19. rom. 8. 13. you shall find one day , that it was you only , & such as you , that practicallie differed from us in these points ; but we differed not in these , or such as these , among our selves . i never read that a man shall not see god , because he is episcopal , presbyterian , independant , no nor anabaptist : or because he readeth not his prayers , or such like : but i read that no man shall see god without holiness , hebrews 12. 14. it will not serve your turn in judgement , to say that you were for this side , or that side , and therefore you hearkened not to the other side ; as long as all those sides agree in the necessitie of holiness which you neglect . why did you not learn of your own side , at least to forsake your tipling , and swearing , and worldly-mindedness , and to make it the daily trade of your lives to provide for life everlasting , and make sure work in the matter of your salvation ? if you had learnt but this much of any side , you would cast away your siding more , and have loved and honoured them that fear the lord , of what side soever , psal . 15. 4. and have contemned the ungodlie as vile persons , though they had been of your side . the catholick church is one , and containeth all that heartilie and practicallie believe in god the father , son , and holy ghost , the creator , redeemer , and sanctifier , and live a holy heavenlie life . leave off your siding , & keep this blessed simple unity ▪ & you will then be wiser then in a passion to cast your selves into hell , because some fall out in the way to heaven . nor will it serve your turn at the bar of god , to talk of the miscarriages or scandalls of some , that took on them to be godly , no more then to run out of the ark for the sake of cham , on out of christs familie for the sake of judas . what ever men are , god is just , and will do you no wrong ; and you are called to believe in god , and to serve him , and not to believe in men . nothing but wickedness could so far blind men , as to make them think they may cast off their love & service to the lord , because some others have dishonoured him : or that they may cast away their souls by carelesness , because some others have wounded their souls by particular sins . do you dislike the sins of professors of godliness ? so much the better : we desire you not to agree with them in sinning : joyn with them in a holy life , and imitate them so far as they obey the lord ; & go as far beyond them in avoiding the sins that you are offended at , as you can , and this is it that we desire . supose they were covetous , or liars , or schismatical : imitate them in holy duties , and fly as far from covetousness , lying , and schism , as you will. you have had learned and godly bishops of this city : search the writings of those of them that have left any of their labours to posterity , and see whether they speak not for the same substantials of faith and godliness , which are now preacht to you , by those that you set so light by . bishop laitmer , parrey , babington , &c. while they were bishops ; and rob. abbot , hall , &c. before they were bishops , all excellent , learned , godly men , have here been preachers to your ancestors : read their books , and you will find that they call men to that strictness and holiness of life which you cannot abide . read your bishop babington on the commandments , and see there how zealously he condemneth the prophaners of the lords day , and those that make it a day of idleness or sports . and what if one man think that one bishop should have hundreds of churches under his sole jurisdiction , and another man think that every full parish-church should have a bishop of their own , and that one parish will find him work enough , be he what he will be , ( which is the difference now amongst us ) is this so heinous a disagreement , as should frighten you from a holy life which all agree for ? to conclude , remember this is the day of your salvation : ministers are your helpers : christ and holiness are your way : scripture is your rule : the godly must be your company , and the communion of saints must be your desire : if now any scandals , divisions , displeasures , or any seducements of secret or open adversaries of the truth , or temptations of satan , the world , or flesh whatsoever , shall prevaile with you to lose your day , to refuse your mercies , and to neglect christ and your immortal souls , you are conquered and undone ; and your enemy hath his will ; and the more confidently and fearlesly you brave it out , the more is your misery ; for the harder are your hearts ; and the harder is your cure ; and the surer and sorer will be your damnation . i have purposely avoided the enticing words of worldly wisdom , and a stile that tends to claw your ears , and gain applause with aery wits ; and have chosen these familiar words , and dealt thus plainly and freely with you , because the greatness of the cause perswaded me , i could not be too serious . whether many of you will read it , & what success it shall have upon them , or how those that read it will take it , i cannot tell : but i know that i intended it for your good ; and that whether you will hear , or whether you will forbear , the ministers of christ must not forbear to do their duty , nor be rebellious themselves : but our labours shall be acceptable with our lord , and you shall know , that his ministers were among you , ezek. 2. 3 , 4 , 5 , 6 , 7 , 8. [ yet a little while is the lightwith you : walk while ye have the light , lest darkness come upon you ; for he that walketh in darkness , knoweth not whither he goeth . ] joh. 12. 35. o take this warning from christ , and from an earnest desirer of your everlasting peace , rich. baxter . the contents . the introduction p. 1. what is meant by [ an enemy ] and how death is an enemy to nature , p. 4 , 5. how death is an enemy to grace , and to our salvation : discovered in ten particulars , p. 10. how christ conquereth this enemy , p. 23. four antidotes given us against the enmity of death , at our conversion , p. 26. how death is made a destruction of it self , p. 36. the full destruction at the resurrection , p. 39. the first use to resolve the doubt , whether death be a punishment to believers , p. 41. use 2. to shew us the malignity of sin , and how we should esteem and use it , p. 43. use 3. to teach us that man hath now a need of grace for difficulties , which were not before him in his state of innocency , p. 47 use 4. to inform us of the reasons of the sufferings and death of christ , p. 50. use 5. to rectifie the mistakes of some true believers , that think they have no saving grace , because the fears of death deterr them from desiring to be with christ , p. 53. use 6. to teach us to study and magnifie our redeemers conquering grace , that overcometh death , and makes it our advantage p. 62. use 7. to direct us how to prepare for death , and overcome the enmity , and fear of it ▪ p. 71 direct . 1. make sure that conversion be sound , p. 74. direct . 2. live by faith on christ the conquerour , p. 75 direct . 3. live also by faith on the heavenly glory , p. 77. direct . 4. labour to encrease and exercise divine love ▪ p. 80. direct . 5. keep conscience clear , or if it be wounded , presently seek the cure , p. 82. direct . 6. redeem and improve your precious time , p. 84. direct . 7. crucifie the flesh , and die to the world , p. 85. direct . 8. a conformity to god in the hatred of sin , and love of holiness : and especially in the point of justice p. 87. direct . 9. the due consideration of the restlesness , and troubles of this life , and of the manifold evils that end at death , p. 89. direct . 10. resign your wills entirely to the will of god , and acquiesce in it , as your safety , felicity , and rest p. 103. use 8. great comfort to believers , that they have no enemy but what they are sure shall be conquered at last , p. 106. object . but what comfort is all this to me that know not whether i have part in christ or no ? answered , to satisfie the doubts , and further the assurance of the troubled christian , p. 111 use 9. what a mercy the resurrection of christ was to the world , and how we should use it to strengthen our faith , p. 129 the lords day honourable , p. 130. use 10. how earnestly we should pray for the second coming of christ , though death be terrible , p. 134 some imitable passages of the life of elizabeth , late wife of mr. joseph baker , whose funerals occasioned this discourse , p. 144. 1 cor. 15. 26. the last enemy that shall be destroyed is death . death is the occasion of this days meeting : and death may be the subject of our present meditations . i must speak of that which will shortly silence me ; and you must hear of that which will speedily stop your ears ▪ and we must spend this hour on that which waits to cut our thred ▪ and take down our glasse , and end our time , and tell us we have spent our last . but as it hath now done good by doing hurt , so are we to consider , of the accidental benefits , as well as of the natural evil , from which the heavenly wisdome doth 〈…〉 them . death-hath now bereaved a body of its soul ; but thereby it hath sent that 〈◊〉 to christ ; where it hath now experience how good it is to be absent from the body , and present with the lord , 2 cor. 5. 8. it hath separated a faithful wife from a beloved husband : but it hath sent her to a husband dearlier beloved ; and taught her now by experience to say , that to be with christ is best of all , phil. 1. 23. it hath deprived a sorrowful husband of a wife , & deprived us all of a faithful friend : but it hath thereby brought us to the house of mourning , which is better for us than the house of teasting , ( a paradox to the flesh , but an undoubted truth : ) for here we may see the end of all men , and we that are yet living may lay it to our hearts , eceles . 7. 2 , 3. yes , it hath brought us to the house of god ; and occasioned this serious address to his holiness , that we may be instructed by his word , as we are warned by his works ; and that we may be wise to understand , and to consider our latter end , deut. 32. 29. it s like you 'l think to tell men of the evil or enmity of death , is as needlesse a discourse as any could be chosen : for who is there that is not naturally too sensible of this ? and who doth not dread the name , or at least the face of death ? but there is accidentally a greater evil in it , than that which nature teacheth men to fear : and while it is the king of terrours to the world , the most are ignorant of the greatest hurt that it doth them , or can do them ; or at least it is but little thought on ; which hath made me think it a needful work , to tell you yet of much more evil , in that which you abhor as the greatest evil : but so as withall to magnifie our redeemer , that overshooteth death in its own bow ; and causeth it , when it hits the mark , to miss it : and that causeth health by loathsome medicines ; and by the dung of our bodily corruption manureth his church to the greater felicity . such excellent skill of our wise physician , we find exprest and exercised in this chapter ▪ where an unhappy errour against the resurrection , hath happily occasioned an excellent discourse on that weighty subject , which may stablish many a thousand souls , and serve to shame and destroy such heresies , till the resurrection come , and prove it self . the great argument which the apostle most insisteth on , to prove the resurrection , is christs own resurrection ▪ where he entereth into a comparison between christ and adam ; shewing that as adam first brought death upon himself , and then upon his posterity ; so christ ( that was made a quickening 〈◊〉 ) did first rise himself as the first-fruits ▪ and their at his coming will raise his own : and , as in adam all die , so in christ shall all be made alive . and this christ will do ; as our victorious king , and the captain of our salvation , who when he hath subdued every enemy , will then deliver up the kingdom to the father : and the last enemy which he wil subdue , is death , & therefore our resurrection is his final conquest . the terms of the text have no difficulty in them . the doctrine which they expresse , must be thus unfolded . 1 , i must shew you that death is an enemy , and what is meant by this expression , and wherein its enmity doth consist . 2 , i shall shew you that it is an enemy to be destroyed ; though last , and how , and by what degrees it is destroyed . and then we shall make application of it to your further instruction and edification . 1. that you may know what is meant by an enemy here , you must observe , that man being fallen into sin and misery , and christ having undertaken the work of our redemption , the scripture oft speaketh of our misery and recovery metaphorically in military terms : and so satan is said to take us captive , and we to be his slaves , and christ to be the captain of our salvation , and to redeem us from our bondage , and thus our sin and misery , and all that hindereth the blessed ends of his undertaking , are called enemies . death therefore is called an enemy to be destroyed , that is , a ●●●al evil to be removed by the redeemer in order to our recovery and the glory of his grace . 1. it is an evil. 2. a punishment procured by our sin , and executed by gods justice . 3. it is an evil that hindereth our felicity . these three things are included in the enmity . that death is an enemy to nature , is a thing that all understand : but all consider not how it is an enemy to our souls to the exercise of grace , and consequently to the attainment of glory . i shall therefore , having first spoken briefly of the sormer , insist a little longer upon the latter . ● . how great an enemy death is unto nature , doth easily appear , in that . it is the dissolution of the man. it maketh a man to become no man ▪ by separating the soul from the body and dissolving the body into its principles . it pulls down in a moment , a curious frame that nature was long ▪ building and tenderly cherishing and preserving .. the mother long nourishes it in her bowels and painfully brings it forth ▪ and carefully brings it up . what 〈◊〉 doth it cost our ▪ parents ▪ and our selves to make provision for this life ? and death in a moment cuts it off . how careful are we to keep in these lamps , and to maintain the oyl ? and death extinguisheth them at a blast . how noble a creature doth it destroy ? to day our parts are all in order , and busie about their several tasks ; our hearts are moving , our lungs are breathing , our stomacks are digesting , our blood and spirits by assimilation making more : and to morrow death takes off the poise , and all stands still ; or draws the pins , and all the frame doth fall to pieces . we shall breath no more ; nor speak , nor think , nor walk no more : our pulse will beat no more : our eyes shall see the light no more : our ears shall hear the voice of man , delightful sounds and melody , no more : we shall taste no more our meat or drink : our appetite is gone : our strength is gone : our natural warmth is turned into an earthly cold : our comeliness and beauty is turned into a ghastly loathsome deformity : our white and red doth soon turn into horrid blackness : our tender flesh hath lost its feeling : and is become a senseless lump , that feeleth not whether it is carried , nor how it is used : that must be hidden in the earth , lest it annoy the living : that quickly turns to loathsome putresaction ; and after that to common earth . were all the once-comely bodies that now are rotting in one church-yard , uncovered , and here presented to your view , the fight would tell you more effectually than my words do , what an enemy death is to our nature . when corruption hath finished its work , you see the earth that once was flesh : you see the bones ▪ you see the skulls ; you see the holes where once were brains , and eyes , and mouth : this change death makes : and that universally , and unavoidably . the prince cannot resist it by his majesty ; for he hath sinned against the highest majesty : the strong cannot resist it by their strength : for it is the messenger of the almighty . the commanders must obey it : the conquerours must be conquered by it . the rich cannot bribe it : the learned orator cannot perswade it to pass him by . the skilful physician cannot save himself from the mortal stroke . neither fields nor gardens , earth or sea affordeth any medicine to prevent it . all have sinned , and all must die : dust we are , and to dust we must return , gen. 3. 19. and thus should we remain , if the lord of life should not revive us . 2. and it is not only to the body , but to the soul also that death is naturally an enemy . the soul hath naturally a love and inclination to its body : and therefore it feareth a separation before , and desireth a restauration afterward . abstracting joy and torment , heaven and hell , in our consideration , the state of separation as such , is a natural evil : even to the humane soul of christ it was so , while his body remained in the grave : which separated state is the hades , that our english calleth hell , that christ is said to have gone into . and though ( the soul of christ , and ) the souls of those that die in him , do passe into a far more happy state , than they had in flesh , yet that is accidentally , from rewarding justice , and the bounty of the lord , and not at all from death as death : the separation as such is still an evil . and therefore the soul is still desirous of the bodies resurrection , and knoweth that its felicity will then be greater , when the re-union , and glorification hath perfected the whole man. so that death as death is unwelcome to the soul it self , though death as accidentally gainful may be desired . 3. and to the unpardoned unrenewed soul , death is the passage to everlasting misery , and in this regard is far more terrible , than in all that hitherto hath been spoken . oh could the guilty soul be sure that there is no justice to to take hold on it after death , and no more pain and sorrow to be felt , but that man dieth as a beast , that hath no more to feel or lose then death would seem a tolerable evil . but it s the living death , the dying life , the endless woe , to which death leads the guilty soul , that makes it to be unspeakably terrible . the utter darkness , the unquenchable fire , the worm that dieth not , the everlasting flames of the wrath of god , these are the chief horrour and sting of death , to the ungodly . o were it but to be turned into trees or stones , or earth , or nothing , it were nothing in comparison of this . but i pass by this , because it is not ( directly ) intended in my text. 4. the saints themselves being sanctified but in part , are but imperfectly assured of their salvation ▪ and therefore in that measure as they remain in doubt , or unassured , death may be a double terror to them . they believe the threatenings , and know more than unbelievers do , what an ●sufferable 〈◊〉 it is to be deprived of the celestial glory and what an unspeakable misery it is , to bear the endless wrath of god! and therefore so far as they have such fears , it must needs make death a terrour to them . 5. but if there were nothing but death it self to be our enemy , foreknowledge of it would increase the misery . a beast that knoweth not that he must die is not tormented with the fears of death ( though nature hath possessed them with a self preserving fear , for the avoiding of an invading evil . ) but man foreknoweth , that he must die : he hath still occasion to anticipate his terrors : that which will be , and certainly and shortly will be , is in a manner , as if it were already . and therefore fore-knowledge makes us as if we were alway dying : we see our graves , our weeping friends , our sore-described corruption and dismal state , and so our life is a continual death . and thus death is an enemy to nature . 2. but this is not all , nor the greatest enmity that death hath to the godly . it is a lamentable hinderance to the work of grace , as i shall shew you next in ten particulars . 1● the fears of death do much abate our desires after god , as he is to be enjoyed by the separated soul . though every believing holy soul , do love god above all , and take heaven for his home , and therefore sincerely longeth after it ; yet when we know that death stands in the way , and that there is no coming thither , but through this dreadful narrow passage , this stoppeth , and lamentably dulleth our desires : and so the natural enmity , turneth to a spiritual sorer enmity . for let a man be never so much a saint , be will be still a man , and therefore as death will still be death , so nature will still be nature . and therefore death as death will be abhorred . and we are such timerous sluggards , that we are easily discouraged by this lyon in the way . the ugly p●●er affrighted us from those grateful thoug●● of the new jerusalem , the city of god , the heavenly inheritance , which otherwise the blessed object would produce . our sanctified affections would be mounting upwards , and holy love would be working towards its blessed object : but death standing in the way , suppresseth our desires , and turns us back ; and frighteneth us from our fathers presence . we look up to christ and the holy city , as to a precious pearl in the bottom of the sea ; or as to a dear and faithful friend , that is beyond some dreadful gulf : fain we would enjoy him , but we dare not venture ; we fear this dismal enemy in the way . he that can recover his health by a pleasant medicine , doth take it without any great reluctancy : but if a leg or an arm must be out off , or a stone cut out by a painful dangerous incision , what a striving doth it cause between the contrary passions , the love of life , and the love of ease , the fear of death , and the fear of suffering ? could we but come to heaven as easily as innocent adam might have done if he had conquered , what wings would it add to our desires ? might we be translated as henoch or conveyed thither in the chariot of el●●● what saint is there that would not long to see the face and glory of the lord ? were it but to go to the top of a mountain , and there see christ with moses and elias , in a glimpse of glory , as he did the three disciples , who would not make haste , and say , it is good for us : to be here , matth , 17. 1 , 4 ? but to travel so chearfully with abraham to the mount of moriah ; to sacrifice an only son , or with a martyr to the flames , is a harder task . this is the principal enmity of death ; it deterreth our desires and thoughts from heaven : and maketh it a far harder matter to us , to long after god , than otherwise it would be : yea it causeth us to flie from him , even when we truly love him : and , where faith and love do work so strongly as to overcome these fears , yet do they meet with them as an enemy , and must fight before they overcome . 2. and as this enemy dulleth our desires , so doth it consequently cool our love , as to the exercise ; and it hindereth our hope , and much abateth the complacency and joy that we should have in the believing thoughts of heaven : when we should be rejoycing in hope of the glory of god , ( rom. 5. 2. ) the face of death appearing to our thoughts , is naturally an enemy to our joy : when we think of the grave , and of dissolution and corruption , and of our long abode in the places of darkness , of our contemned dust , and scattered bones , this damps our joyful thoughts of heaven , if supernatural grace do not make us conquerours . but if we might pass from earth to heaven , as from one room to another , what haste should we make in our desires ? how joyfully should we think and speak of heaven ? then we might live in the joy of the holy ghost , and easily delight our selves in god , and comfort would be our daily food . 3. moreover , as our natural enemy doth thus occasion the abatement of desire , and love , and joy , so also of our thankfulnesse for the glory that is promised us . god would have more praise from us , if we had more pleasing joyful thoughts of our inheritance . we should magnifie him from day to day , when we remember how we shall magnifie him for ever . our hearts would be turned into thankfulnesse , and our tongues would be extolling our dear redeemer , and sounding forth his praise whom we must praise for ever , if dreadful death did not draw a veil , to hide the heavenly glory from us . 4. and thus the dismal face of death , doth hinder the heavenlinesse of our conversation . our thoughts will be diverted , when our complacency and desire is abated : our minds be willinger to grow strange to heaven , when death still mingleth terrour in our meditations : whereas if we could have come to god in the way that was first appointed us , and could be cloathed with glory , without being stript of our present cloathing , by this terrible hand , how familiarly should we then converse above ? how readily would our thoughts run out to christ ? meditation of that glory would not be then so hard a work : our hearts would not be so backward to it , as now they are . 5. faith is much hindered , and infidelity much advantaged by death : look either to the state of soul or body , and you will easily perceive the truth of this . the state of a soul incorporated , we know by long experience : what kind of apprehensions , volitions , and affections belong to a soul while it acteth in the body , we feel or understand : but what manner of knowledge , will , or love ; what joy , what sorrow , belong to souls that are separated from the bodies , it is not possible for us now distinctly and formally to conceive . and when men find themselves at a loss about the manner , they are tempted to doubt of the thing it self . the swarms of irreligious infidels , that have denied the immortality and separated existence of the soul , are too full a proof of this : and good men have been haunted with this horrible temptation . had there been no death , we had not been liable to this dangerous assault . the opinion of the sleeping of the soul , till the resurrection , is but a step to flat infidelity ; and both of them hence receive their life , because a soul in flesh , when it cannot conceive , to its satisfaction , of the being , state , or action of a separated soul , is the easier drawn to question or deny it . and in regard of the body , the difficulty and tryal is as great : that a corps resolved into dust , and perhaps first devoured by some other body , and turned into its substance , should be re-united to its soul , and so become a glorified body , is a point not easie for unsanctified nature to believe . when paul preached of the resurrection , to the learned athenians , some mocked ; and others turned off that discourse , acts 17. 32. it is no easier to believe the resurrection of the body , than the immortality or separated existence of the soul. most of the world , even heathens and infidels do confess the latter , but few of them comparatively believe the former . and if sin had not let in death upon our nature , th●● perilous difficulty had been prevented : then we should not have been puzled with the thoughts of either a corrupted body , or a separated soul. 6. and consequently by all this already mentioned , our endeavors meet with a great impediment . if death weaken faith , desire , and hope , it must needs dull our endeavors . the deterred , discouraged soul moves slowly in the way of life : whereas if death were not in our way , how chearfully should we run towards heaven ? our thoughts of it would be still sweet , and these would be a powerful spring to action ? when the will goes with full sails , the commanded faculty will the more easily follow . we should long so earnestly to be in heaven , if death were not in the way , that nothing could easily stop us in our course . how earnestly we should pray ? how seriously should we meditate and confer of heaven ? and part with any thing to attain it ? but that which dulls our desires of the end , must needs be an enemy to holy diligence , and dull us in the use of means . 7. this enemy also doth dangerously tempt us to fall in love with present things , and to take up the miserable portion of the worldling : when it hath weakened faith , and cooled our desires to the life to come , we shall be : tempted to think that its best take such pleasure as may here be had , and feed on that where a sensual mind hath less discouragement . whereas , if death did not stand in the way , and darken heaven to us , and turn back our desires , how easily should we get above these triftes , and perceive the vanity of all below , and how unworthy they are to be once regarded ! 8. moreover , it is much long of ! this last enemy , that god is so dishonoured by the fears and droopings of believers . they are but imperfectly yet freed from this bondage ▪ and accordingly they walk . whereas if the king of terrours were removed , we should have less of fear , and more of love , as living more in the sight and sense of love : and then we should glorifie the god of love , and appear to the world as men of another world , and shew them the faith and hope of saints , in the heavenly chearfulness of our lives ; and no more dishonour the lord and our profession , by our uncomfortable despondencies as we do . 9. moreover , it is much long of this last enemy that many true christians cannot perceive their own sincerity , but are overwholm'd with doubts and troublesome fears , lest they have not the faith and hope of saints , and lest the love of god abide not in them , and lest their hearts are more on earth than heaven . when they find themselves afraid of dying , and to have dark amazing thoughts about eternity , and to think , with less trouble and fear , of earth than of the life to come ; this makes them think that they are yet but worldlings , and have not placed their happiness with god : when perhaps it is but the fear of death that causeth these unjust conclusions . christian , i shall tell thee more anon , that god may be truly loved and desired by thee , and heaven may be much more valued than earth , and yet the natural fears of death that standeth in thy way may much perplex thee , and make thee think that thou art averse from god , when indeed thou art but averse from death , because yet this enemy is not overcome . 10. lastly , this enemy is not the smallest cause of many of our particular sins , and of the apostacy of many hypocrites . indeed it is one of the strongest of our temptations . before man sinned , none could take away his life but god , and god would not have done it for any thing but sin . so that man had no temptation from the malice of enemies , or the pride of conquerours , or the sury of the passionate , or the power of tyrants to be afraid of death , and to use any unlawful means to scape it . an avoidable death from the hand of god , he was obliged moderately to fear ; that is , to be afraid of sinning lest he die ( else god would not have threatned him , if he would not have had him make use of a preventing fear . ) but now we have an unavoidable death to fear , and also an untimely death from the hand of man by gods permission : and the fear of these is a powerful temptation . otherwise abraham would not have distructively equivocated as he did to save his life , gen. 20. 11. and isaac after him do the same , when he sojourned in the same place , gen. 26. 7. if the fear of death were not a strong temptation , peter would not have thrice denyed christ , and that after so late a warning and engagement : nor would all his disciples have forsaken him and fled , matth. 26. 56. nor would martyrs have a special reward , nor would christ have been put to call upon his disciples , that they fear not them that can kill the body , luke 12. 4. and to declare to men the necessity of self-denyal in this point of life , and that none can be his disciple , that loves his life before him , matth. 16. 39. luke 14. 26. he is a christian indeed that so loveth god , that he will not sin to save his life . but what is it that an hypocrite will not do to escape death ? he will equivocate and forswear himself with the jesuite and familist : he will forsake not only his dearest friend , but christ also and his conscience . what a multitude of the most hainous sins are daily committed through the fears of death ? thousands where the inquisition ruleth are kept in popery by it : and thousands are kept in mahometanism by it : thousands are drawn by it to betray their countries ; to deny the truth ; to betray the church and cause of christ ; and finally to betray their souls unto perdition : some of them presume to deny christ wilfully , because that peter had pardon that denied him through surprize , and through infirmity : but they will not repent with peter , and die for him after their repentance . he that hath the power of an hypocrites life , may prescribe him what he shall believe and do ; may write him down the rule of his religion , and tell him what changes he shall make , what oaths he shall take , what party he shall side with , and command him so many sins a day , as you make your horse go so many miles . satan , no doubt , had much experience of the power of this temptation , when he boasted so confidently of it against job ( 2. 4. ) skin for skin , and all that a man hath ; he will give for his life : and its true , no doubt , of those that love nothing better than their lives . satan thought that the fear of death would make a man do any thing : and of too many he may boldly make this boast , [ let me but have power of their lives , and i will make them say any thing , and swear any thing , and be for any cause or party , and do any thing against god or man. ] when lesser matters can do so much , as common sad experience sheweth us ; no wonder if the fear of death can do it . in brief , you may see by what is said , that death is become an enemy to our souls , by being first the enemy of our natures : the interest of our bodies works much on our souls , much more the interest of the whole man. the principle of self-love was planted in nature in order to self-preservation , and the government of the world : nature doth necessarily abhor its own destruction . and therefore this destruction standing in the way , is become an exceeding great hinderance to our affections , which takes them off from the life to come . 1. it is a very great hinderance to the conversion of those that are yet carnal , imprisoned in their unbelief . it is hard to win their hearts to such a state of happiness , that cannot be obtained but by yielding unto death . 2. and to the truly godly it is naturally an impediment , & a great temptation in the points before expressed : and though it prevail not against them , it exceedingly hindereth them . and thus i have shewed you , that death is an enemy , further than , i doubt , the most consider of . if the unbeliever shall here tell me , that death is not the fruit of sin , but natural to man , though he had never sinned , and therefore that i lay all this on god : i answer him , that mortality , as it signifieth a posse mori , a natural capacity of dying , was natural to us in our innocency : or else death could not be threatned as a penalty : and if i grant as much of a natural disposition in the body to a dissolution , if not prevented by a glorifying change , it will no whit advantage their impious cause . but withall , man was then so far immortal , as that he had a posse non mori , a natural capacity of not dying , and the mo ietur vel non morietur , the actual event of life or death , was laid by the lord of life and death , upon his obedience or disobedience . and man having sinned , justice must be done , and so we came under a non posse non mori , an impossibility of escaping death ( ordinarily ) because of the peremptory sentence of our judge : but the day of our deliverance is at hand , when we shall attain a non posse mori , a certain consummate immortality , when the last enemy death shall be destroyed : and how that is done , i shall next enquire . sect . ii. you have seen the ugly face of death ; you are next to see a little of the love of our great redeemer . you have heard what sin hath done : you are next to hear what grace hath done , and what it will do . you have seen the strength of the enemy : you are now to take notice of the victory of the redeemer , and see how he conquereth all this strength . 1. the beginning of the conquest is in this world : 2. the perfection will not be till the day of resurrection , when this last enemy shall be destroyed . 1. meritoriously death is conquered by death . the death of sinners , by the mediators death . not that he intended in his meritorious work , to save us from the stroke of death by a prevention , but to deliver us from it after by a resurrection . for since by man came death , by man also came the resurrection from the dead , 1 cor. 15. 21. for as much as the children were partakers of flesh and blood , he also himself likewise took part with them , that he might destroy him through death , that had the power of death , that is , the devil ; and deliver them , who through fear of death were all their life time subject unto bondage , heb. 2. 14 , 15. satan as gods executioner , and as the prosperous tempter , is said to have had the power of death : the fears of this dreadful executioner , are a continual bondage , which we are liable to through all our lives , till we perceive the deliverance which the death of the lord of life hath purchased us . 1. by death christ hath stisfied the justice that was armed by sin against us . 2. by death he hath shewed us , that death is a tolerable evil , and to be yielded to in hope of following life . 2. actually he conquered death by his resurrection . this was the day of grace's triumph : this day he shewed to heaven , to hell , and to earth , that death was conquerable ; yea , that his personal death was actually overcome . the blessed souls beheld it to their joy , beholding in the resurrection of their head , a virtual resurrection of their own bodies . the devils saw it , and therefore saw that they had no hopes of holding the bodies of the saints in the power of the grave . the damned souls were acquainted with it , and therefore knew that their sinful bodies must be restored to bear their part in suffering . the believing saints on earth perceive it , and therefore see that their bonds are broken , and that to the righteous there is hope in death , and that our head being actually risen , assureth us that we shall also rise . for if we believe that jesus died and rose again ; even so them also which sleep in jesus , will god bring with him , 1 thes . 4. 14. and as christ being raised from the dead , dieth no more , death hath no more dominion over him : so shall we rsie and die no more . this was the beginning of the churches triumph . this is the day that the lord hath made ( even the day which the church on earth must celebrate , with joy and praise , till the day of our resurrection ) we will be glad and rejoyce therein , psal . 118. 24. the resurrection of our lord hath 1. assured us of the consummation of his satisfacttion . 2. of the truth of all his word , and so of his promises of our resurrection . 3. that death is actually conquered , and a resurrection possible . 4. that believers shall certainly rise , when their head and saviour is risen , to prepare them an everlasting kingdome , and to assure them , that thus he will raise them at the last . a bare promise would not have been so strong a help to faith , as to the actual rising of christ , as a pledge of the performance : but now christ is risen and become the first fruits of them that sleep , 1 cor. 15. 20. for because he liveth , we shall live also , john 14. 19. 3. the next degree of destruction to this enemy , was by the gift of his justifying and sanctifying grace . four special benefits were then bestowed on us , which are antidotes against the enmity of death . 1. one is , the gift of saving faith , by which we look beyond the grave , as far as to eternity . and this doth most powerfully disable death to terrifie and discourage us ; and raiseth us above our natural fears , and sheweth us ( though but in a glass ) the exceeding eternal weight of glory which churlish death shall help us to . so that when the eye of the unbeliever looketh no further than the grave , believing souls can enter into heaven , and see their glorified lord , and thence fetch love , and hope , and joy , notwithstanding the terrours of interposing death . the eye of faith foreseeth the salvation ready to be revealed in the last time , and causeth us therein greatly to rejoyce , though now for a season ( if need be ) we are in heaviness through manifold temptations . and so victorious is this faith against all the storms that do assault us , that the tryal of it , though with fire , doth but discover that ●t is much more precious than gold that pe●isheth , and it shall be found unto praise and ●onour , and glory at the appearing of jesus christ ; whom having never seen in the flesh we ●ove , and though now we see him not , yet believing we rejoyce with unspeakable glorious joy , 1 pet. 1. 5 , 6 , 7 ; 8 , 9. and shall shortly receive the end of our faith , the salvation of our souls . thus faith , though it destroy not death it self , destroyeth the malignity and enmity of death : while it seeth the hings that are beyond it , and the time when ●eath shall be destroyed , and the life where death shall be no more . faith is like david's three mighty men , that brake thorow the host of the philistines , to fetch him the waters of bethlehem , for which he longed , 2 sam. 23. 15 , 16. when the thirsty soul saith , o that ●ne would give me drink of the waters of salvation ! faith breaks thorow death which standeth in the way , and fetcheth these living waters to the soul . we may say of death , as it is said of the world , 1 john 5. 4 , 5. whatsoever is born of god overcometh the world : and this is the victory that overcometh the world , even our faith : who is he that overcometh ; but he that believeth ? &c. for greater is he that is in us , than he that is in the world : 1 john 4. 4. the believing soul foreseeing the day when death shall be swallow'd up in victory , may sing beforehand the triumphing song , o death , where is thy sting ! o grave , where is thy victory ! 1 cor. 15. 54 , 55. for this cause we faint not , though our outward man perish , our inward man is renewed day by day : for our light affliction ( though it reach to death ) which is but for a moment , worketh for us a far more exceeding eternal weight of glory ; while we look not at the things that are seen ; but at the things which are not seen : for the hings which are seen are temporal ( and therefore not worthy to be looked at ) but the things that are not seen are eternal , and therefore , more prevalent with a believing soul , than either the enticing pleasures of sin for a season , or the light and short afflictions , or the death that standeth in our way , 2 cor. 5. 16 , 17 , 18. heb. 11. 24 , 25 , 26. 2. a second antidote against the enmity of death , that is given us at the time of our conversion , is , the pardon of our sins , and justification of our persons , by the blood and merits of jesus christ . when once we are forgiven , we are out of the reach of the greatest terrour , being saved from the second death , though we must feel the killing stroke , we are delivered from the damning stroke . yea more than so , it shall save us by destroying us : it shall let us into the glorious presence of our lord , by taking us from the presence of our mortal friends : it shall help us into eternity , by cutting off our time. for in the hour that we were justified , and made the adopted sons of god , we were also made the heirs of heaven , even coheirs with christ , and shall be glorified with him , when we have suffered with him , rom. 8. 17. as death was promoting the life of the world , when it was killing the lord of life himself : so is it hastnening the deliverance of believers , when it seems to be undoing them . no wonder if death be that mans terrour , that must be conveyed by it into hell , or that imagineth that he shall perish as the beast : but to him that knows , it will be his passage into rest ; and that angels shall convey his soul to christ , what an antidote is there ready for his faith to use against the enmity and excess of fears ? hence faith proceedeth in its triumph , 1 cor. 15. 56 , 57. the sting of death is sin , and the strength of sin is the law : but thanks be to god that giveth us the victory through our lord jesus christ . let him inordinately fear death , that is loth to be with christ , or that is yet the heir of death eternal : let him fear that is yet in the bondage of his sin , and in the power of the prince of darkness , and is not by justification delivered from the curse : but joy and holy triumph are more seemly for the justified . 3. a third antidote against the enmity of death , is the holiness of the soul : by this the power of sin is mortified ; and therefore the fears of death cannot actuate and use it , as in others they may do : by this the interest of the flesh is cast aside as nothing , and the flesh it self is crucified with christ : and therefore the destruction of the flesh will seem the more tolerable , and the fears of it will be a less temptation to the soul. by this we are already crucified to the world , and the world to us : and therefore we can more easily leave the world : we now live by another life than we did before ; being dead in our selves , our life is hid with christ in god ; and being crucified with christ , we now so live , as that it is not we , but christ liveth in us : the life which we live in the flesh is by the faith of the son of god that hath loved us , gal. 2. 20. the things that made this life too dear to us , are now as it were annihilated to us ; and when we see they are nothing , they can do nothing with us . sanctification also maketh us so weary of sin , as being our hated enemy , that we are the more willing to die , that it may die that causeth us to die . and especially , the holy ghost , which we then receive , is in us a divine and heavenly nature , and so inclineth us to god and heaven . this nature principally consisteth in the superlative love of god. and love carrieth out the soul to the beloved . as the nature of a prisoner in a dungeon carrieth him to desire liberty and light ; so the nature of a holy soul in flesh , inclineth it to desire to be with christ . as love maketh husband and wife , and dearest friends to think the time long while they are asunder ; so doth the love of the soul to god. how fain would the holy loving soul behold the pleased face of god , and be glorified in the beholding of his glory , and live under the fullest influences of his love ! this is our conquest over the enmity of death . as strong as death is , love is stronger , eccles . 8. 6 , 7. love is strong as death — the coals thereof are coals of fire , a most vehement flame ( which will not by the terrible face of death be hindered from ascending up to god. ) many waters cannot quench love , neither can the floods drown it : if a man would give all the substance of his house for love ( that is , to bribe it and divert it from its object ) it would utterly be contemned . if the love of david could carry jonathan to hazard his life , and deny a kingdom for him , and the love of david to absalom made him wish that he had died for him , and the love of friends , ( yea lustful love ) hath carried many to cast away their lives ; no wonder if the love of god in his saints prevail against the fear of death . the power of holy love made moses say , else let my name be blotted out of the book of life . and it made paul say , that he could wish that he were accursed from christ , for his brethren and kindred according to the flesh . ] rom. 9. 3. and doubtless he felt the fire burning in his breast , when he broke out into that triumphant challenge , rom. 8. 35 , 36. to the end [ who shall separate us from the love of god ? shall tribulation , or distress , or persecution , or famine , or nakedness , or peril , or sword ? ( as it is written , for thy sake we are killed all the day long , we are counted as sheep to the slaughter . ) nay in all this we are more then conquerours through him that loved us : for i am perswaded that neither death nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature , shall be able to separate us from the love of god , which is in christ jesus our lord. ] you see here what it is that conquereth the enmity of death , in our sanctification ; even that powerful love of god that is then given us , which will go to him through the most cruel death . 4. a fourth antidote that is given us by christ , against the enmity of death , is the holy ghost , as he is the comforter of the saints . he makes it his work to corroborate and confirm them : as sin hath woven calamities into our lives , and filled us with troubles , and griefs , and fears ; so christ doth send his spirit to undo these works of satan , and to be a comforter as well as a sanctifier to his members . as the sanctifying spirit striveth against the entising sinful flesh , so the comforting spirit striveth against the troubling flesh ; as also against the persecuting , as well as the tempting world ; and the vexing as well as the tempting devil . and greater is he that is in us , than he that is in the world ; 1 john 4. 4. the spirit of christ overcomes the disquieting as well as the tempting spirit : but with some difference ; because our comforts are not in this life so necessary to us as our holiness : joy , being part of our reward , is not to be expected certainly or constantly , in any high degree , till we come to the state of our reward : and therefore , though the holy ghost will carry on the work of sanctification , universally , constantly , and certainly in the elect ; yet in many of them his comforting work is more obscure , and interrupted : and yet he is a conquerour here . for his works must be judged of in reference to their ends : and our comfort on earth is given us for our encouragement in holy wayes , that we be not stopt or diverted by the fear of enemies : and also to help on our love to god , and to quicken us in thanks , and praise , and draw up our hearts to the life to come , and make us more serviceable to others : and such a measure of comfort we shall have as conduceth to these ends , and is suitable to our present state , and the employment god hath for us in the world , if we do not wilfully grieve our comforter , and quench our joyes . so that when death and the grave appear before , and our flesh is terrified with the sight of these anakims , and say , [ we are not able to overcome them ] and so brings up an evil report upon the promised land , and casts us sometime into murmuring , lamentation and weakning-discouragements , yet doth the ho-ghost cause faith and hope ( as caleb and joshua ) to still the soul , ( numb . 13. ) and causeth us to contemn these gyants , and say [ let us go up and possess it , for we are well able to overcome it . ] ver. 30. the comforting spirit sheweth us his death , that conquered death , ( heb. 2. 14 , 15. ) even the cross on which he triumphed openly , when he seemed to be conquered , col. 2. 15. he sheweth us the glorious resurrection of our head , and his promise of our own resurrection : he sheweth us our glorified lord , to whom we may boldly and confidently commend our departing souls , acts 7. 59. and he sheweth us the angels that are ready to be their convoy : and he maketh all these considerations effectual , and inwardly exciteth our love and heavenly desires , and giveth us a triumphing courage and consolation : so that death doth not encounter us alone , and in our own strength , but finds us armed and led on by the lord of life , who helps us by a sling and stone to conquer this goliah . if a draught of wine , or some spiritful reviving liquor can take off fears , and make men bold ; what then may the spirit of christ do by his powerful encouragements and comforts on the soul ? did we but see christ or an angel standing by our sick-beds , and saying [ fear not : i will convoy thy soul to god : this day shalt thou be with me in paradise . ] what an unspeakable comfort would this be to a dying man ? why , the spirit is christ's agent here on earth : and what the spirit speaks , christ speaks : and therefore we may take its comforting words , as spoken to us by christ himself ; who spoke the like to the penitent thief , to shew bellevers the virtue of his cross , and what they also may expect from him in their extremity . and our physician is most wise , and keeps his cordials for a fainting time : the spirit useth so sustain and comfort us most , in our greatest necessities . we need not comforts against death , so much in the time of prosperity and health , as when death draws neer . in health we have ordinarily more need of quickening than of comforting : and more need to be awakened from security to a due preparation for death , than to be freed from the terrible fore-thoughts of it : though inordinate fears of death be hurtful to us , security and deadness hurts us more . and therefore the spirit worketh according to our necessities : and when death is neerest , and like to be most dreadful , he usually giveth the liveliest sense of the joyes beyond it , to abate the enmity , and encourage the departing soul . and if the comfort be but small , it is precious , because it is most pure , as being then mixed with no carnal joyes ; and because it is most seasonable in so great a strait . if we have no more but meer support , it will be yet a precious mercy . and thus i have done with the third degree of the destruction of deaths enmity , by these four antidotes , which we receive at our conversion , and the consequents thereof . 4. the fourth degree of this enemies destruction is , by it self , or rather by christ at the time , and by the means of death , which contrary to its nature , shall advantage our felicity . when death hath done its worst , it hath half killed it self in killing us : it hath then dismissed our imprisoned souls , and ended even our fears of death , and our fears of all the evils of this life . it hath ended our cares , and griefs , and groans . it hath finished our work , and ended all our weariness and trouble . and more then this , it ends our sinning , and so destroyeth that which caused it , and that which the inordinate fears of it self , had caused in us . it is the time when sin shall gasp its last , and so far our physitian will perfect the cure ; and our greatest enemy shall follow us no further . it is the door by which the soul must pass to christ in paradise . if any papist shall hence plead that therefore allmenmust be perfect without sin before death or else go to purgatory to be cleansed , because as we die , so christ will find us : or if they ask , how death can perfect us ? i answer them : it is christ our physitian that finisheth the cure , and death is the time in which he doth it . and if he undertake then do it , it concerns not us to be too inquisitive , how he doth it . what if the patient understand not how blood-letting cureth the infected blood that is left behind ? must he therefore plead against his physician ? and say , it will not be done , because he knoweth not how it s done ? we feel that here we have our sinful imperfections : we have for all that a promise that we shall be with christ , when death hath made its separation ; and we are assured that no sin doth enter there . and is not this enough for us to know ? but yet i see not why the difficulty of the objection should trouble us at all . death doth remove us from this sinful flesh , and admits the soul into the sight of god. and in the very instant of its remove , it must needs be perfected , even by that remove , and by the first appearance of his blessed face . if you bring a candle into a dark room , the access of the light expelleth the darkness , at the same instant : and you cannot say that they consist together one moment of time . so , cold is expelled by the approach of heat . and thus when death hath opened the door , and let us into the immortal light , neither before nor after , but in that instant all the darkness and sinful imperfections of our souls are dissipated . throw an empty bottle into the sea , and the emptiness ceaseth by the filling of the water ; neither before nor after but in that instant . if this should not satisfie any , let it satisfie them , that the holy ghost in the instant of death can perfect his work . so that we need not assert a perfection on earth , ( which on their grounds , must be the case of all that will escape hell and purgatory ; ) nor yet any purgatory-torments after death , for the deliverance of the soul from the relicts of sin ; seeing at the instant of death , by the spirit , or by the deposition of the flesh , or by the sight of god , or by the sight of our glorified redeemer , or by all , this work will be easily and infallibly accomplished . 5. the last degree and perfect conquest will be at the resurrection . and this is the victory that is mentioned in my text. all that is fore-mentioned doth abate the enmity , and conquer death in some degree : but the enmity , and the enemy it self is conquered at the resurrection , and not till then . and therefore death is the last enemy to be destroyed . the body lyeth under the penal effects of sin , till the the resurrection . and it is penal to the soul to be in a state of separation from the body , though it be a state of glory that its in with christ : for it is deprived of the fulness of glory , which it shall attain at the resurrection , when the whole man shall be perfected and glorified together . then it is that the mediators work will be accomplished ; and all things shall be restored ; all that are in the graves shall hear the voice of the son of god , and shall come forth , john 5. 28. for this is the fathers will that sent him , that of all that he hath given him , he should lose nothing , but should raise it up at the last day , john 6. 39 , 40. we have hope towards god , that there shall be a resurrection of the dead , both of the just and unjust , acts 25. 15. as by man came death , so by man came also the resurrection from the dead , 1 cor. 15. 21. then shall there be no more death , nor sorrow , nor crying , nor pain , rev. 21. 4. no more diseases , or fears of death , or grave , or of corruption . no terrible enemy shall stand betwixt us and our lord , to frighten our hearts from looking towards him . o what a birth-day will that be ! when graves shall bring forth so many millions of sons for glory ! how joyfully will the soul and body meet , that were separated so long ? then sin hath done its worst , and can do no more ! then christ hath done all , and hath no more to do , as our redeemer , but to justifie us in judgement , and give us possession of the joy that he is preparing . and then he will deliver up the kingdom to the father . if you expect now that i should give you resons why death is the last enemy to be destroyed , though much might be said from the nature of the matter , the wisdom and will of god shall be to me instead of all other reasons , being the fountain and the summ of all . he knows best the order that is agreeable to his works and ends , to his honour , and to our good : and therefore to his wisdom we submit , in the patient expectance of the accomplishment of his promises . sect . iii. use 1. i now come to shew you the usefulness of this doctrine , the for further information of our understandings , the well ordering of our hearts , and the reforming of our lives . and first , you may hence be easily resolved ; whether death be truly penal to the godly ? which some have been pleased to make a controversie of late : though i am past doubt , but the hearts of those men do apprehend it as a punishment , whose tongues and pens do plead for the contrary . dust thou art , and to dust shalt thou return , was part of the sentence past on adam and all his posterity ; which then proved it a punishment , and it was not remitted to adam , that at the same time had the promise of a redeemer , nor is it remitted to any of us all . were it not for sin , god would not inflict it ; who hath sworn that he takes no pleasure in the death of sinners ; and that he afflicts not willingly , nor grieves the sons of men . but my text it self decides the controversie : sin and punishment are the evils that christ removeth : and if death were no punishment ( as it is no sin , ) how could it be an enemy , and the last enemy to be destroyed by the redeemer ? when we feel the enmity before described against our souls , and also know its enmity to our bodies , we cannot think that god would do all this , were it not for sin : especially when we read that death passeth upon all , for that all have sinned , rom. 5. 11 , 12. and that death is the wages of sin , rom. 6. 23. though christ do us good by it , that proveth it not to be no punishment : for castigatory punishments are purposely to do good to the chastised . indeed we may say , o death , where is thy sting ? because that the mortal evil to the soul is taken out ; and because we foresee the resurrection by faith , when we shall have the victory by christ . but thence to conclude that death hath no sting now to a believer , is not only besides , but against the text ; which telling us that the sting of death is sin , and that the strength of sin is the law , doth inform us , that death could not kill us , and be death to us , if sin gave it not a sting to do it with : as sin could not oblige us to this punishment , if the threatning of the law were not its strength . but christ hath begun the conquest and will finish it . sect . iv. use 2. from all this enmity in death , we may see what it is that sin hath done : and consequently how vile and odious it is , and how we should esteem and use it . sin hath not only forfeited our happiness , but laid those impediments in the way of our recovery , which will find us work , and cause our danger and sorrow while we live . and death is not the least of these impediments . o foolish man , that still will love such a mortal enemy ▪ if another would rob them but of a groat , or defame them , or deprive them of any accommodation , how easily can they hate them , and how hardly are they reconciled to them ? but sin depriveth them of their lives , and separates the soul and body asunder , and forfeiteth their everlasting happiness , and sets death betwixt them and the glory that is purchased by christ , and yet they love it , and will not leave it . though god have made them , and do sustain them , and provide for them , and all their hope and help is in him , they are not so easily drawn to love him : and yet they can love the sin that would undo them . though christ would deliver them , and bring them to everlasting blessedness , and hath assumed flesh , and laid down his life , to testifie his love to them , yet are they not easily brought to love him ; but the sin that made them enemies to god , and hath brought them so near to everlasting misery , this they can love , that deserves no love . a minister or other friend that would draw them from their sin to god , and help to save them , they quarrel against , as if he were their enemy : but their foolish companions , that can laugh and jest with them at the door of hell , and clap them on the back , and drive away the care of their salvation and harden them against the fear of god , these are the only acceptable men to them . o christians leave this folly to the world , and do you judge of sin by its sad effects . you feel ( if you have any feeling in you ) in some measure , what it hath done against your souls ! the weakness of your faith and love ; the distance of your hearts from god ; your doubts and troubles tell you that it is not your friend ; you must shortly know what it will do to your bodies . as it keeps them in pain , and weariness , and weakness , so it will ere long deliver them up to the jaws of death , which will spare them no more then the beasts that perish . had it not been for sin , we should have had no cause to fear a dissolution ; nor have we had any use for a coffin or a winding-sheet , nor been beholden to a grave , to hide our carkasses from the sight and smell of the living . but as henoch and elias were translated when they had walked with god , even so should we : as those shall that are alive and remain at the coming of christ , shall be caught up together in the clouds , to meet the lord in the air : and so shall they ever be with the lord , 1 thes . 4. 17. use sin therefore as it will use you . spare it not , for it will not spare you . it is your murderer , and the murderer of the world : use it therefore as a murderer should be used . kill it before it kills you ; and then , though it kill your bodies , it shall not be able to kill your souls ; and though it bring you to the grave , as it did your head , it shall not be able to keep you there . if the thoughts of death , and the grave , and rottenness be not pleasant to you , let not the thoughts of sin be pleasant . hearken to every temptation to sin , as you would hearken to a temptation to self-murder : and as you would do if the devil brought you a knife , and tempted you to cut your throat with it ; so do when he offereth you the bait of sin . you love not death : love not the cause of death . be ashamed to stand weeping over a buried friend , and never to weep over a sinning or ungodly friend , nor once to give them a compassionate earnest exhortation , to save their souls . is it nothing to be dead in sins and trespasses ? ephes . 2. 1 , 5. col. 2. 13. yea , it is a worse death than this , that is the wages of sin , and the fruit which it brings forth , rom. 6. 21 , 23. and 7. 5. surely , god would never thus use mens bodies , and forsake them soul and body for ever , if sin were not a most odious thing . what a poyson is this that kills so many millions , and damneth so many millions , and cannot be cured but by the blood of christ ! that killed our physician that never tasted it , because he came so near to us ! o unbelieving stupid souls , that smart and sin , and groan and sin , and weep and lament our bodily sufferings , and yet sin still ! that fear a grave , and fear not sin ! that have heard , and seen , and felt so much of the sad effects , and yet sin still ! psal . 78. 32. alas that murderers should be so common , and that we should be no wiser , when we have paid so dear a price for wisdom ! sect . v. use 3. from the enmity of death we may further learn that man hath now a need of grace for such exceeding difficulties which were not before him in his state of innocency . though adam was able to have obeyed perfectly , without sin , and had grace sufficient to have upheld him , and conquered temptations , if he had done his part , which by that grace he might have done ; yet whether that grace was sufficient to the works that we are called to , is a doubt that many have been much troubled with . it is certain that he was able to have done any thing that was suitable to his present state , if it were commanded him : and it is certain , that much that is now our duty , would have been unsuitable to his state . but whether it belonged to his perfection , to be able and fit for such duties ( that were then unsuitable to him ) on supposition they had been suitable and duties , this is the difficulty : which some make use of to prove that such works cannot now be required of us , without suitable help , because we lost no such grace in adam . but this need not trouble us : for 1 , though adam was put on no such difficulty in particular , as to encounter death ; yet the perfect obedience to the whole law , required a great degree of internal habitual holiness : and to determine the case , whether our particular difficulties , or his sinless perfect obedience , required greater strength and help , is a matter of more difficulty then use . for 2. it is but about the degrees of holiness in him and us , and not about the kind , that the difficulty lyeth . for it is the same end that he was created for and disposed to by nature , and that we are redeemed for and disposed to supernaturally . but yet it is worthy our observation , what a difficulty sin hath cast before us in the way of life , which adam was unacquainted with : that so we may see the nature of our works , and the excellency of the redeemers grace . adam was but to seek the continuance of his life , and a translation to glory , without the terrors of interposing death : he was never called to prepare to die ; nor to think of the state of a separated soul ; nor to mind , and love , and seek a glory to which there is no ( ordinary ) passage but by death . this is the difficulty that sin hath caused , against which we have need of the special assistance , of the example , and doctrine , and promse , and spirit of the redeemer . adam was never put to study how to get over this dreadful gulf . the threatning of death was to raise such a fear in him as was necessary to prevent it : but those fears did rather hold him closer to the way of life , then stand between him and life to his discouragement . but we have a death to fear that must be suffered , that cannot be avoided . the strange condition of a separated soul ( so unlike to its state while resident in the body ) doth require in us , a special faith to apprehend it , and a special revelation to discover it . to desire , and love , and long for , and labour after such a time as this , when one part of us must lie rotting in the grave , and the separated soul must be with christ alone till the resurrection , and to believe and hope for that resurrection , and to deny our selves , and forsake all the world , and lay down our lives when christ requireth it , by the power of this faith and hope ; this is a work that innocent adam never knew : this is the high employment of a christian . to have our hearts and conversations in heaven , ( matth. 6. 21. phil. 3. 20 ) when death must first dissolve us , before we can possess it , here is the noble work of faith . sect . vi. use 4. moreover , this enmity of death may help us to understand the reason of the sufferings and death of christ . that he gave his life a ransome for us , and a sacrifice for sin , and so to make satisfaction to the offended majesty , is a truth that every christian doth believe . but there was another reason of his death , that all of us do not duly consider of , and improve to the promoting of our sanctification as we ought . death is so great an enemy , as you have heard , and so powerful to deter our hearts from god , and dull our desires to the heavenly felicity , that christ was fain to go before us , to embolden the hearts of believers to follow him : he suffered death ( with the rest of his afflictions ) to shew us that it is a tolerable evil : had he not gone before and overcome it , it would have detained us its captives : had he not merited and purchased us a blessed resurrection , and opened heaven to all believers , and by death overcome him that had the power of death ( as gods executioner ) that is , the devil , we should all our life time have been still subjected unto bondage by the fears of death , heb. 2. 14. but when we see that christ hath led the way , as the victorious captain of our salvation , and that he is made perfect by sufferings ( in his advancement unto glory ) and that for the sufferings of death ( which by the grace of god he tasted for every man ) he is crowned with glory and honour , heb. 2. 9 , 10. this puts a holy valour into the soul , and causeth us chearfully to follow him . had we gone first , and the task of conquering death been ours , we had been overcome . but he that hath led us on , hath hew'd down the enemy before him , and first prepared us the way , and then called us to follow him , and to pass the way that he hath first made safe , and also shewed us by his example that it is now made passable . for it was one in our nature , that calleth us his brethren , that took not the nature of angels , but of the seed of abraham , that is one with us , as the sanctifier and the sanctified are , and to whom as children we are given , who hath passed through death and the grave before us , and therefre we may the boldlier follow him , heb. 2. 11 ; 12 , 13 , 16. being found in fashion as a man , he humbled himself , and became obedient unto death , even the death of the cross , and therefore god hath highly exalted him , and given him a name above every name , phil. 2. 8 , 9. hereby he hath shewed us that death is not so dreadful a thing , but that voluntary obedience may and must submit unto it . as abraham's faith and obedience was tryed , in the offering up his son to death , at gods command : so the children of abraham and the heirs of the promise , must follow him in offering up themselves , if god require it , and in submitting to our natural death ( for that he doth require of all . ) examples work more then bare precepts : and the experiments of others , do take more with us than meer directions . it satisfieth a sick man more to read a book of medicinal observations , where he meets with many that were in his own case , and finds what cured them , then to read the praxis or medicinal receipts alone . it encourageth the patient much , when the physitian tells him , [ i have cured many of your disease , by such a medicine ; nay i was cured thus of the same my self . ] so doth it embolden a believer to lay down his life , when he hath not only a promise of a better life , but seeth that the promiser went that way to heaven before him . o therefore let us learn and use this choise remedy , against the immoderate fear of death ! let faith take a view of him that was dead and is alive , that was buried and is risen , and was humbled and is now exalted ? think with your selves , when you must think of dying , that you are but following your conquering lord , and going the way that he hath gone before you , and suffering what he underwent and conquered : and therefore though you walk through the valley of the shaddow of death , resolve that you will fear no evil , psal . 23. 4. and if he call you after him , follow him with a christian boldness , as peter cast hinself into the sea , and walkt on the waters , when he saw christ walk there , and had his command ; so let us venture on the jaws of death , while we trace his steps , and hear his encouraging commands and promises , john 21. 7. mat. 14. 28 , 29. sect . vii . use 5. moreover from this doctrine we may be informed , of the mistakes of many christians , that think they have no saving grace , because they are afraid of dying , and because these fears deterr their souls from desiring to be with christ : and hence they may perceive that there is another cause of these distempers , even the enmimy of death that standeth in the way . you think that if you had any love to christ , you should more desire to be with him ; and that if your treasure were in heaven , your hearts would be more there ; and that if you truly took it for your felicity , you could not be so unwilling to be removed to it ; for no man is unwilling to be happy , or to attain his end . but stay a little , and better consider of your case . is it christ that your heart is thus a verse to , or is it only death that standeth in the way ? you are not , i hope , unwilling to see the face of god , nor unwilling to be translated from earth to heaven , but unwilling to die . it is not because you love the creature better then the creator , but because you are afraid of death . you may love god , and long to be perfected in holiness , and to see his glory , and to have the most near communion with him , and yet at the same time you may fear this enemy that standeth in your way : i mean , not only the pain of death , but principally the dissolution of our natures , and the separation of the soul from the body , and its abode in a separated state , and the bodies abode in dust and darkness . grace it self is not given us to reconcile us to corruption , and make death as death to seem desirable , but to cause us patiently to bear the evil , because of the good that is beyond it . it is not our duty to love death as death . had it not been naturally an evil to be dreaded and avoided , god would not have made it the matter of his threatning ; nor would it have been a fit means to restrain men from transgression . to threaten a man with a benefit as such , is a contradiction . enquire therefore into your hearts , whether there be not a belief of heaven , a love to god , a desire to enjoy and please him , even while you draw back and seem to be a verse ? and whether it be not only a lothness to die , and not a lothness to be with christ ? for the fuller discovery of this ( because i find that our comfort much dependeth on it ) i shall try you by these following questions . quest . 1. what is it that is ungrateful to you in your meditations of your change ? is it god and heaven , or is it death ? if it be only death , it seems it is not the want of love to god , and heaven , that causeth your averseness : if it be god himself that is ungrateful to your thoughts , it is because you desire not his nearer presence , or communion with him in the state of glory ? or is it only because you fear lest you have no interest in his love , and shall not attain the blessedness which you desire ? if it be the first , i must confess it proves a graceless soul , and signifieth the want of love to god. but if it be the latter only , it may stand with grace : for desire is a true signification of love , though there be doubts and fears lest we shall miss the attainment of those desires . quest . 2. would you not gladly hear the news of your removal , if you might be changed without death ; and translated to heaven as henoch and elias were , and as christ at his ascension ? had you not far rather be thus changed then abide on earth ? if so , then it seems , it is not god and heaven that you are against , but death . nay if you could reach heaven by travelling a thousand miles , would you not gladly take the journey as soon as you had got assurance of your title to it , and done the work of god on earth ? if it were but a peter , james and john , to go with christ into an exceeding high mountain , and there to see him in glory , ( mat. 17. 12. ) would you not gladly do it ? it seems that thou desirest to see the lord , and thy love is to him , though thou be afraid of death . quest . 3. consider of the nature of the heavenly felicity , and try whether thou love it in the several parts . one part is our personal perfection ; that oursouls shall be free from ignorance , and error , and sin , and sorrow , and enlarged for the perfect love of god ; and our bodies at the resurrection , made like the glorious body of our lord , phil. 3. 21. and wouldst thou not be thus perfected in soul and body ? another part is , that we shall live with the society of angels and glorified saints : and wouldst thou not have such company of sinners , and enemies , and imperfect saints on earth ? another part is , we shall see our glorified head , and be with him where he is , that we may behold his glory . and doth not thy heart desire this ? but the perfection of our happiness is , that we shall see the face of the glory of god , which is the light of that world , as truly as the sun is the light of this : and that we shall be filled up with the feeling of his love and abound with love to him again , and perfectly delighted in this communion of love , and express in the praises of the lord , and thus make up the new jerusalem , where god will place his glorious presence , and in which he will for evermore take pleasure . and is there any thing in this that thy soul is against , and which dost not value above this world ? if thou find that all the parts are sweet , and the description of heaven is most grateful to thee , and that this is the state that thou wouldst be in , it seems then it is not heaven but death that thou art averse from , and that maketh thee so loth to hear the tydings of thy change . quest . 4. couldst thou not joyfully see the coming of christ , if it were this day ( if thou have done thy work , and art assured of his love ? ) the apostle hath told us by the word of the lord , that the lord himself shall descend from heaven with a shout , with the voice of the archangel , and with the trump of god : and the dead in christ shall rise first : and then they which are alive and remain shall be caught up together with them in the clouds , to meet the lord in the air , and so shall we ever be with the lord , ] 1 thes . 4. 15 , 16 , 17. and this is the doctrine that comforteth believers , verse 18. would it not rejoyce your hearts , if you were sure to live , to see the coming of the lord , and to see his glorious appearing and retinue ? if you were not to die , but to be caught up thus to meet the lord , and to be changed immediately into an immortal , incorruptible glorious state , would you be averse to this ? would it not be the greatest joy that you could desire ? for my own part , i must confess to you , that death as death appeareth to me as an enemy , and my nature doth abhor and fear it : but the thoughts of the coming of the lord are most sweet and joyful to me , so that if i were but sure that i should live to see it ; and that the trumpet should sound , and the dead should rise , and the lord appear before the period of my age , it would be the joyfullest tydings to me in the world . o that i might see his kingdome come ! it is the character of his saints to love his appearing , 2 tim. 4. 8 , and to look for the blessed hope , and the glorious appearing of the great god , and our saviour jesus christ , tit. 2. 13. the spirit and the bride say , come : come lord jesus , come quickly ] is the voice of faith , and hope , and love , revel . 22. 17 , 20. but i find not that his servants are thus characterized , by their desires to die . it is therefore the presence of their lord that they desire : but it is death that they abhor : and therefore ( though they can submit to death ) it is the coming of christ that they love and long for ; and it is interposing death that causeth them to draw back . let not christians be discouraged by mistakes , and think that they love not god and glory , because they love not this enemy in the way : nor think that they are gracenor think that they are graceless or unbelieving worldlings , because they are afraid of death as death . but perhaps you will say , that if grace prevail not against the fears of death , then fear is predominant , and we are not sincere . to which i answer , that you must distinguish between such a prevailing as maintaineth our sincerity , and such a prevailing as also procureth our fortitude and joy . if grace prevail not to keep us upright in a holy life , renouncing the world , and crucifying the flesh , and devoting our selves entirely to god , though the fear of death would draw us from it , then it is a sign that we are not sincere . but if grace do this much , and yet prevail not against all fears and unwillingness to die , but leave us under uncomfortable hideous thoughts of death , this proves us not to be unsound . for the soul may savingly love god , that is afraid of death : and he may truly love the end , that fears this dark and dismal way . yet must there be so much to prove our uprightness , as that in our deliberate choice , we will rather voluntarily pass through death ( either natural or violent ) then lose the happiness beyond it : though we love not death , yet we love god and heaven so well , that we will submit to it : and though we fear it and abhor it , yet not so much as we fear and abhor the loss of heaven . let not poor christians therefore wrong themselves , and deny the graces of the spirit , as if they had more mind of earth then heaven , and of things temporal then of things eternal , because they are afraid to die . all suffering is grievous , and not joyous to our nature . paul himself desired not to be uncloathed , but clothed upon with our house which is from heaven , that mortality might be swallowed up of life , 2 cor. 5. 2 , 4. it being better to be absent from the body , and present with the lord. even christ himself had a will that desired that the cup might have passed from will , if it had been agreeable to his fathers will , and the ends of his undertaken office , matth. 26. 41 , 42. raise therefore no unjust conclusions from these natural fears , nor from the imperfection of our conquest : but praise him that relieveth us , and abateth the enmity of death , and furnisheth us with his antidotes and will destroy this enemy at last . sect . viii . use 6. from the enmity of death we may further learn to study and magnifie the victorious grace of our redeemer : which overcometh the enemy , and turneth our hurt into our benefit , and maketh death a door of life . though death be the enemy that seemeth to conquer us , and to destroy and utterly undo us , yet being conquered it self by christ , it is used by him to our great advantage , and sanctified to be a very great help to our salvation . the suffering of christ himself was in the hour of his enemies , and the power of darkness , luke 22. 53. which seemed to have prevailed against him ; when yet it was but a destroying of death by death , and the purchasing of life and salvation for the world . so also in our death , though sin and satan seem to conquer , it is they that are conquered , and not we , who are supervictors through him that hath loved us , romans 8. 37. they destroy themselves when they seem to have destroyed us . as the serpent bruised but the heel of christ , who bruised his head ; so doth he bruise but our heel , who in that conflict , and by the means of his own execution through the strength of christ , do bruise his head , gen. 3. 15. and this is the upshot of all his enmity , against the womans holy seed . though death was unsuitable to innocent man , and is still a natural enemy to us all ; yet unto sinners it is an evil that is suitable and fit to destroy the greater evil that did cause it , and to prevent the everlasting evil . the fore-knowledee of our certain death , is a very great help to keep us humble ; and disgrace all the seducing pleasures of the flesh , and all the profits and honours of the world , and so to enervate all temptations . it is a singular help to quicken a stupid careless , siuner , and to awaken men to prepare for the life to come , and to excite them to seek first the kingdom of god , and to give all diligence to make their calling and election sure ; and to consider , seeing all these things must be dissolved , what manner of persons they ought to be , in all holy conversation and godliness , looking for , and hastening to the coming of the day of god , 2 pet. 3 , 11 , 12. when we drop asleep , the remembrance of death may quickly awake us ; when we grow slack , it is our spur to put us on , to mend our pace . who is so mad , as wilfully to sin with death in his eye ? or who so dead , as with death in his eye , to refuse to live a godly life , if he have any spiritual light and feeling ? experience telleth us , that when health and folly cause us to promise our selves long life , and think that death is a great way off , it lamentably cools our zeal , and strengtheneth our temptations , and dulls our souls to holy operations : and the approach of death puts life into all our apprehensions and affections . it is a wonderful hard thing to maintain our lively apprehensions , and strong affections , and tenderness of conscience , and self-denyal , and easie contempt of earthly things , when we put far from us the day of death . we see what a stir men make for the profits and honours of this world , and how fast they hold their fleshly pleasures , while they are in health , and how contemptuously they speak of all , and bitterly complain of the vanity and vexation , when they come to dye . and if our lives and the world be brought hereby into such disorders , when men live so shore a time on earth , what monsters of ambition , and covetousnesse , and luxury would men be , if they lived as long as before the flood , even to eight hundred , or nine hundred years of age ? doubtless long life was so great a temptation then to man , ( in his corrupted state ) that it is no wonder if his wickedness was great upon the earth ; and if it prepared for that great destruction of the universal deluge . should men live now but to the age of three hundred , or four hundred years : i fear it would so tempt them to over-value the world , and so embolden them to delay repentance , that one would be as a wolf to another , and the weak , but be a prey to the strong , and wickedness would overwhelm the world , despising the reins , and bearing down religious and civil opposition . but when we stand over the grave , and see our friends laid in the dust ; how mortified do we seem ? how do we even shake the head at the folly of ambitious and covetous worldlings , and are ashamed to think of fleshly lusts ! so far are men from owning their vanities , when that silent teacher standeth by . it is death that helps to humble . the proud , and abate the arrogancy and obstinacy of the wicked , and make them regard the messengers of christ , that before despised them and their message . it is death that allayeth the ebullition of destracting thoughts and passions , and helpeth to bring men to themselves , and fixeth giddy discomposed minds , and helps to settle the light and the unsettled ; and to restrain the worst . as we are beholden to the gallows for our purses and our lives ; so are we to the grave and hell , for much of the order that is in the world , and our peace and freedom procured thereby . but it is a greater good that it procureth to believers . if you ask , how is all this to be ascribed to christ ? i answer , many wayes : 1. it is he that hath now the keys or power of death and hell , even he that liveth and was dead , and that liveth for evermore , rev. 1. 18. and therefore is to be feared by the world . 2. it is he that hath by his blood and covenant brought us the hope of everlasting life ; which is it that gives the efficacy to death . without this , men would be but desperate , and think that it is better have a little pleasure , than none at all ; and so would give up themselves to sin , and desperately gratifie their flesh by all the wickedness they could devise . 3. and it ls christ that teacheth men the right use of death , by his holy doctrine ; having brought life and immortality to light by his gospel . 4. and it is christ that sendeth forth the holy spirit , which only doth so illuminate the mind , and quicken and dispose the heart , that death may be savingly improved . the poyson is our own , but it is his skill and love that hath made a soveraign antidote of it . and let our bodies dye , so our sin may dye . if the foresight of death destroy our sin , and further our sanctification , and the hour of death doth end our fears , and enter us into the state of glory , though we will love death as death never the better for this , much less the sin that caused it ; yet must we admire the love of our redeemer . and it is not only the peril but also the terrous of death that we are in part delivered from . though christ himself was in a bloody sweat , in his agony before his death , and cryed out on the cross , my god , why hast thou forsaken me ; because he bore the sins of the world : yet death is welcome to many of his followers , that drink of his cup , and are baptized with his baptism : for they taste not of these dreggs which he drunk up , and they are strengthned by his supporting grace . he that doth comfort them against sin and hell , doth also comfort them against death . so great is the glory that he hath promised them , and so great is his comforting , confirming grace , that dreadful death is not great enough to prevail against them . as it was too weak to conquer christ ; so is it too weak to conquer his spirit in his peoples souls . without christ we could not live , and we durst not die : but through him we can do and suffer all things , and can boldly pass through this dark and shady vail of death ; yea , we can desire to depart and to be with christ as best for us : for to live is christ , and to die is gain , phil. 1. 21 , 23. for we know that if our earthly house of this tabernacle were dissolved , we have a building of god , an house not made with hands , eternal in the heavens . and therefore sometimes we can earnestly groan , desiring to be cloathed upon with our house which is from heaven . and we are alwayes confident , knowing that whilest we are at home in the body , we are absent from the lord : we are confident , i say , and willing rather to be absent from the body and present with the lord : and therefore labour , that whether present , or absent , we may be accepted of him : for we walk by faith , and not by sight : and it is god that hath wrought us for the self same thing , who also hath given us the earnest of the spirit , 2 cor. 5. 1 , to 10. though we long not to dye , yet we long to see the face of god. and though we lay down our bodies with natural unwillingness , yet we lay down our sin and sorrows with gladness and spiritual delight . and though our hearts are ready to faint , as peter's , when he walked to christ upon the waters , yet christ puts forth his hand of love , and soon recovereth us from our fear and danger . melancholy and impatience may make men weary of their lives , and rush upon death with a false conceit that it will end their sorrows : but this is not to conquer death , but to be conquered by a lesser evil : and it is not an effect of fortitude , but of an imbecillity and impotency of mind . and if a brutus , a cato , or a seneca , be his own executioner , they do but chuse a lesser evil , ( in their conceits ) even a death which they accounted honourable , before a more ignominious death , or a life of shame , and scorn , and misery . but the true believer is raised above the fears of death , by the love of god , and the hopes of glory ; and death ( though ungrateful in it self ) is welcome to him , as the way to his felicity . let tyrants and souldiers take it for their glory , that they can take away mens lives , ( that is they have the power of a serpent , or of rats-bane ) as if it were their honour to be their countries pestilence ; and a ruler and a dose of poyson , were things of equal strength and use : but it is the glory of christ to enable his disciples to conquer death , and bear the fury of the most cruel persecutors . the martyrs have been more joyful in their sufferings , than the judges that condemned them in their pomp and glory . when we are pressed above strength , and despair of life , and have the sentence of death in our selves ; we are then taught to trust in the living god that raiseth the dead 2 cor. 1. 8 , 9 , 10. the saints by faith have been tortured , not accepting deliverance , that they might obtain a better resurrection : they have had tryal of cruel mockings and scourgings ; yea moreover of bonds and imprisonment ; they were stoned , they were sawn asunder , were tempted , were slain with the sword , heb. 11. 35 , 36 , 37. thanks be to god which giveth us the victory through our lord jesus christ , 1 cor. 15. 57. they overcome by the blood of the lamb — and love not their lives unto the death , rev. 12. 11. they fear not them that kill the body and after that have no more that they can do , luke 124. they trust upon his promise that hath said , [ i will ransome them from the power of the grave ; i will redeem them from death . o death , i will be thy plagues ! o grave , i will be thy destruction , hos . 13. 14. precious in the sight of the lord is the death of his saints , psal . 116. 15. blessed are the dead which dye in the lord , from henceforth ; yea saith the spirit , that they may rest from their labours , and their works do follow them , rev. 14. 13. sect . ix . use 7. moreover from the enmity of death , we may be directed which way to bend our cares : and seeing where our difficulty most lyeth , we may see which way our most diligent preparations must be turned . death cannot be prevented , but the malignant influence of it on our souls may be much abated . if you let it work without an antidote , it will make you live like unbelieving worldlings : it will deterr your hearts from heaven , and dull your love to god himself , and make your meditations of him , and of your everlasting rest , to be seldom , and ungrateful to you ; and it will make you say , it s good to be here ; and have sweeter thoughts of this present life , than of your inheritance : it will rob you of much of your heavenly delights , and fill you with slavish fears of death , and subject you unto bondage all your lives , and make you dye with agony and horrour , so that your lives and deaths will be dishonourable to your holy faith , and to your lord. if it were meerly our own suffering by fears and horrours , or meerly our loss of spiritual delights , the matter were ( great , but ) not so great : but it is more than this . for when our joyes are overwhelmed with the fears of death , and turned into sorrows ; our love to god will be abated , and we shall deny him the thanks and cheerful praises , which should be much of the employment of our lives : and we shall be much discomposed and unfitted for his service , and shall much dishonour him in the world : and shall strengthen our temptations to the overvaluing of earthly things . think it not therefore a small , or an indifferent matter , to fortifie your souls against these malignant fears of death . make this your daily care and work ; your peace , your safety , your innocency , and usefulness , and the honour of god , do much lie on it . and it is a work of such exceeding difficulty , that it requireth the best of your skill and diligence ; and when all is done , it must be the illuminating quickning beams of grace , and the shining face of the eternal love , that must dothe work ; though yet your diligence is necessary , to attend the spirit , and use the means in subservience to grace , and in expectation of these oelestiall rayes . and above all , take heed lest you should think , that carnall mirth , or meer security , and casting away the thoughts of death will serve to overcome these fears ; or that it is enough that you resolve against them . for it is your safety that must be lookt to , as well as your present ease and peace : and fear must be so overcome , as that a greater misery may not follow : presumption and security will be of very short continuance . to dye without fear , and pass into into endless desperation , which fear should have wakened you to prevent , is no desirable kind of dying . and besides resolving against the terrours of death , will not prevent them . when death draws near , it will amaze you ; in despight of all your resolutions , if you are not furnished with a better antidote . the more jocund you have been in carnal mirth , and the more you have presumptuously slighted death , it is likely your horrour will be the greater when it comes . and therefore see that you make a wise and safe preparation ; and that you groundedly and methodically cure these fears , and not securely cast them away . though i have given you , to this end , some directions in other writings ( in the saints rest , and in the treatise of self-denyal , and that of crucifying the world , ) yet i shall add here these following helps , which faithfully observed and practised , will much promote your victory over death , which conquereth all the strength of flesh , and glory of this world . direction i. if you would overcome the danger and the fears of death , make sure of your conversion , that it is sound ; and see that you be absolutely devoted unto god , without reserves . should you be deceived in your foundations , your life , and hopes , and joyes , would all be delusory things . till sin be mortified , and your souls reconciled to god in christ , you are still in danger of worse than death : and it is but the senselesness of your dead condition , that keepeth you from the terrours of damnation . but if you are sure that you are quickened by renewing grace , and possessed by the sanctifying spirit , and made partakers of the divine nature , you have then the earnest of your inheritance , ephes . 1. 14. 2 cor. 1. 22. & 5. 5. and the fire is kindled in your breast , that in despight of death , will mount you up to god. direction ii. to conquer the enmity of death , you must live by faith in jesus christ : as men that are emptied of themselves , and ransomed from his hands that had the power of death ; and as men that are redeemed from the curse , and are now made heirs of the grace of life , being made his members , who is the lord of life , even the second adam , who is a quickning spirit . the serious believing study of his design and office , ( to destroy sin and death , and to bring many sons to glory ) and also of his voluntary suffering , and his obedience to the death of the cross , may raise us above the fears of death . when we live by faith as branches of this blessed vine , and are righteous with his righteousness , justified by his blood and merits , and sanctified by his word and spirit , and find that we are united to him , we may then be sure that death cannot conquer us , and nothing can take us out of his hands : for our life being hid with christ in god , we know that we shall live , because he liveth , col. 3. 3. joh. 14. 19. and that when christ who is our life appeareth , we shall also appear with him in glory , col. 3. 4. and that he will change our vile bodies , and make them like to his glorious body , by his mighty power , by which he is able to subdue all things to himself , phil. 3. 20 , 21. in our own strength we dare not stand the charge of death , and with it the charge of the law , and of our consciences ▪ how dreadfully should we then be foiled and nonplust , if we must be found in no other righteousness , but what we have received from the first adam , and have wrought by the strength received from him ! but being gathered under the wings of christ , as the chickens under the wings of the hen , ( mat. 23. 37. ) and being found then in him , having the righteousness which is through the faith of christ , the righteousness which is of god by faith , we may boldly answer to all that can be charged on us to our terrour . if we know him , and the power of his resurrection , and the fellowship of his sufferings , and are made conformable to his death , ( phil. 3. 9 , 10. ) if we are dead with him to the world , and risen with him to a holy life ; if we have believingly traced him in his sufferings and conquest , and perceive by faith how we participate in his victories , we shall then be able to grapple with the hands of death ; and though we know the grave must be for a while the prison of our flesh , we can by faith foresee the opening of our prison-doors , and the loosing of our bonds , and the day of our last and full redemption . it strengtheneth us exceedingly to look unto jesus , the author and finisher of our faith , who for the joy that was set before him , endured the cross , despising the shame , and is set down at the right hand of the throne of god. ] when we consider what he endured against himself , we shall not be weary nor faint in our minds , heb. 12. 2 , 3. direction iii. live also by faith on the heavenly glory . as one eye of faith must be on an humbled crucified christ , so must the other be on heaven , on a glorified christ , and on the glory and everlasting love of god ; which we shall there enjoy . this is it that conquereth the fears of death , when we belive that we shall pass thorow it into everlasting life if a man for health will take the most ungrateful potion , ( the bitterness being short , and the benefit long ; ) and if he will suffer the surgeon to let out his blood , and in case of necessity to cut of a member ; how light should we make of death , that have the assured hopes of glory to encourage us ! what door so streight that we would not pass thorow if we could , to our dearest friend ! what way so soul , that we would not travel to our beloved home ! and shall death seem intolerable to us , that letteth in our souls to christ ! well might paul say [ to dye is gain , ] phil. 1. 21. when we gain deliverance from all those sins that did here beset us , & all those sorows that sin had bred : we gain the accomplishment of our desires & the end of our faith , the salvation of oursouls : we gain the crown that fadeth not away ; a place before the throne of christ , in the temple of god , in the city of god the new jerusalem ; to eat of the hidden manna , and of the tree of life which is in the midst of the paradise of god , rev. 2. & 3. we gain the place prepared for us by christ , in his fathers house , joqn 14. 1 , 2. for we shall be with him where he is , that we may behold his glory , joh. 17. 24. we shall gain the sight of the glory of god , and the feeling of his most precious love , and the fulness of joy that is in his presence , and the everlasting pleasures at his right hond , psal . 16. 11. and shall we think much to dye ▪ for such a gain ? we will put off our cloaths , and welcome sleep , which is the image of death , that our bodies may have rest , and refuse not thus to dye every night , that we may rise more refreshed for our employments in the morning . and shall we stick at the uncloathing of our souls , in ord●● to their everlasting rest ? set but the eye of faith to the prospective of the promise , and take a serious frequent view of the promised land : and this , if any thing , will make death more welcome than physick to the sick , than uncloathing to a beggar , that puts on new or better cloaths . shall a poor man chearfully ply his labour all day in hope of a little wages at night ; and shall not a believer chearfully yield to death , in hope of everlasting glory ? so far as heaven is soundly believed , and our conversations , and hearts are there , the fears of death will be asswaged ; and nothing else will well asswage them . direction . iv. moreover , if you will conquer the enmity of death , do all that you can to encrease and exercise the love of god in you . for love will so encline you to the blessed object of it , that death will not be able to keep down the flame . were god set as a seal upon our hearts , we should find that love is as strong as death , and the coals thereof are coals of fire , and the flame is vehement : many waters cannot quench it , nor can the floods drown it , cant. 8. 6 , 7. if carnal love have made the amorous to chuse death that they might passionately express it , especially when they have heard if the death of their beloved ; and if natural fortitude and love to their country , have made many valiant men , though heathens , to contemn death , and readily lay down lives , and if the love of fame and vain glory in a surviving name , have caused many to dye through pride : how much more will the powerful love of god ; put on the soul to leave this flesh , and pass through death , that we may see his face , and fully enjoy the object of our love ? so much as you love god , so much will you be above the terrours of the grave , and past through death for the enjoyment of your beloved . perfect love casteth out fear ; and he tqat feareth is not made perfect in love : in death and judgement , we shall have boldness , if our love be perfect , 1 john 4. 17 , 18. this maketh the martyrs chearfully lay down their lives for christ ; and love is glad of so precious an opportunity for its exercise and manifestation . love is a restless working thing , that will give you no rest , till your desires are attained , and you be with god. nothing is so valiant as love ! it rejoyceth when it meeteth with difficulties , which it may encounter for the sake of our beloved ! it contemneth dangers : it glorieth in sufferings : though it be humble , and layeth by all thoughts of merit , yet it rejoyceth in sufferings ; for christ , and glorieth in the cross , and in the participation of his sufferings , and in the honourable wounds and fears which we receive for him that died for us . direction v. to overcome the terrours and enmity of death , it is necessary that we keep the conscience clear from the guilt of wilful sin , and of impenitency . if it may be , see that you wound it not ; if you have ▪ wounded it , presently seek a cure : and live not in a wounded state . the face of death will waken conscience , and cause it to speak much lowder than it did in health and in prosperity : and then sin will seem another thing , and wrath more terrible than it did in your security . conscience will do much to make your burden light or heavy . if conscience groundedly speak peace , and all be sound and well at home , death will be less terrible , the heart being fortified against its enmity . but to have a pained body , and a pained soul ; a dying body , and a scorched conscience that is afraid of everlasting death ; this is a terrible case indeed . speedily therefore get rid of sin , and get your consciences throughly cleansed , by sound repentance and the blood of christ . for so much sin as you bring to your death-bed , so much bitterness will there be in death . away then with that sin that conscience tells you of , and touch the forbidden fruit no more , and kindle not the sparks of hell in your souls , to make the sting of death more venemous . as it will quiet a believing soul through christ , when he can say with hezekiah , isa . 38. 3. remember now , o lord , i beseech thee , how i have walked before thee in truth , and with a perfect heart , and have done that which is good in thy sight ] and it will be our rejoycing if we have the testimony of our consciences , that in simplicity and godly sincerity we have had our conversation in the world , 2 cor. 1. 12. so will it be most terrible to dye in the fears of unpardoned sin , and to have conscience scourging us with the remembrance of our folly , when god is afflicting us , and we have need of a well-composed mind , to bear the troubles of our flesh . a little from without is grievous , when any thing is amiss within : get home therefore to christ without delay : and cease not till you have peace in him , that death may find your consciences whole . direction vi. redeeming time , is another means to prevent the hurtful fears of death . when we foreknow that it will shortly end our time , let us make the best of time while we have it . and then when we find that our work is done , and that we did not loyter nor lose the time that god vouchsafed us , the end of it will be less grievous to us . a man that studieth his duty , and spareth for no cost or pains , and is as loath to lose an hours , time as a covetous man is to lose an hundred pound , will look back on his life , and look before him to his death , with greater peace , and less perplexity , than another man. but the thoughts of death must needs be terrible , to a man that hath trifled away his life , and been an unthrift of his time . to think when you must dye , that now you are at your last day or hour ; and withall , to think how many hours you vainly lost , and that you knew not the worth of time , till it was gone , will make death more bitter than now you can imagine . what else is deaah but the ending of our time ? and what can be more necessary to a comfortable end , then faithfully to use it while we have it ? direction vii . another help against the enmity of death is the crucifying of the flesh , with its affections and lusts ; and the conquest of the world by the life of faith , and crucifying it by the cross of christ ; and dying daily by the patient suffering of the cross our selves . when we are loose from all things under the sun , and there is nothing that entangleth our affections on earth , a great part of the difficulty is then removed . but death will tear the heart that is glued to any thing in this world . possess therefore as if you possessed not , and rejoyce as if you rejoyced not , and use the world as not abusingit : for the fashion of this world doth pass away , 1 cor. 7. 29 , 30 , 31. it is much for the sake of our flesh that must perish , that death doth seem so bitter to us : if therefore we can throughly subdue the flesh , and live above its pleasure and desires , we shall the more easily bear its dissolution . shut up your senses then a little more , and let your hearts grow stranger to this world ; and if you have known any persons , relations , accomodations after the flesh , from henceforth know them so no more . how terrible is death to an earthly-minded man , that had neglected his soul for a treasure here , which must then be dissipated in a moment ? how easie is death to a heavenly-mind , that is throughly weaned from this world , and taketh it but for his pilgrimage or passage unto life , and it hath made it the business of his dayes , to lay up for himself a treasure in heaven : he that hath unfeignedly made heaven his end in the course of his life , will most readily pass to it on the hardest terms : for every man is willing to attain his end . direction vi. it will much help us against the enmity of death , to be duly conformed to the image of god , in the hatred of sin , and love of holiness ; and in special in the point of justice . when we hate sin throughly , and find it so incorporated into our flesh , that they must live and dye together , it will make death the more easie to us , because it will be the dath of sin ; even of that sin which we most hate , and that god hateth , and that hath cost us so dear as it hath done . when we are in love with holiness , and know that we shall never be perfect in it , till after death ; it will make death the more welcome , as the passage to our desired life . when the justice , even the castigatory and vindictive justice of god , is more amiable in our eyes , and we are not blinded by self-love , to judge of god and of his wayes , according to the interest of our flesh ; we shall then consent to his dissolving stroke , and that see the bitterness of death proceedeth from that which is good in god , though from that which is evil in our selves . doubtless , as justice is one of the blessed attributes of god , so should it be amiable to man , there being nothing in god but what is lovely . it is the prevalency of self-love , that makes men so insensible of the excellency of divine justice , while they speak so respectfully of his mercy . so far as men are carnal and selfish they cannot love that by which they smart , or of which they are in danger . but the soul that is got above it self , and is united unto god in christ , and hath that image of god , which containeth the impress and effect of all his attributes , hath such an habit of impartial justice in himself , and such a hatred of sin , and such a desire that the honour of god should be vindicated and maintained , and such an approbation of the justice of god , that he can the more easily consent or submit to the dissolving stroke of death : he hateth his own sin , and loatheth himself for all his abominations , and is possessed with that justice that provoketh him to self revenge in an ordinate sort , and therefore doth love and honour that justice that inflicteth on him the penalty of death ; ( especially since mercy hath made it a useful castigation . ) as some penitent malefactors have been so sensible of their crimes , that they have not deprecated death , but consented to it as a needful work of justice , ( as it s written of the penitent murderer lately hanged at london . ) so , holiness doth contain such a hatred of our own sins , and such impartial justice on gods behalf ; that it will cause us to subscribe to the righteousness of his sentence , and the more quietly to yield to the stroke of death . direction . ix . it will somewhat abate the fears of death , to consider the restlesness and troubles of this life , and the manifold evils that end at death . and because this consideration is little available with men in prosperity , it pleaseth god to exercise us with adversity , that when we find there no is hope of rest on earth , we may look after it where it is , and venture on death by the impulse of necessity . here we are continually burdened with our selves , anonyed by our corruptions , and pained by the diseases of our souls ; or endangered most ; when pained least . and would we be thus still ? we live in the continual smart of the fruit of our own folly , and the hurts that we catch by our careless or inconsiderate walking , like children that often fall and cry ; and would we still live such a life as this ? the weakness of our faith , the darkness of our minds , the distance and strangeness of our souls to god , are a continual languishing and trouble to our hearts ▪ how grievous is it to us that we can love him nomore , nor be more assured of his love to us ? that we find continually so much of the creature , and so little of god upon our hearts ? that carnal affections are so easily kindled in us , and the love of god will scarce be kept in any life , by the richest mercies , the most powerful means , and by our greatest diligence ? oh what a death is it to our hearts , that so many odious temptations should have such free access , such ready entertainment , such small resistance , and so great success ? that such horrid thoughts of unbelief should look into our minds , and stay so long , and be so familiar with us , that the blessed mysteries of the gospel , and the state of separated souls , and the happiness of the life to come , are known so slightly , and believed so weakly and imperfectly , and meet with so many carnal questionings and doubts ? that when we should be solacing our souls in the fore-thoughts of heaven , we look toward it with such strangeness and amazement , as if we staggered at the promise of god through unbelief ; and there is so much atheism in our affections , god being almost as no god to them sometime , and heaven almost as no heaven to them , that it shews there is too much in our understandings . o what a death is it to our minds , that when we should live in the love of infinite goodness , we find such a remnant of carnal enmity , and god hath such resistance , and so narrow , so short , so cold , so unkind entertainment in those hearts that were made to love him , and that should know and own no love but his ? what a bondage is it , that our souls are so entangled with the creatures ? and so detained from the love of god ? and that we draggle on this earth , and can reach no higher , and the delightful communion with god , and a conversation in heaven , are things that we have so small experience of ? alas , that we that are made for god , and should live to him , and be still upon his work , and know no other ; should be so byassed by the flesh , and captivated by self-love , and lost at home , that our affections and intentions do hardly get above our selves , but there we are too prone to terminate them all ; and lose our god , even in a seeming religiousness , while we will be gods to our selves ! how grievous is it that such wonders and glorious appearances of god , as are contained in the incarnation , life and death of christ ; and in all the parts of the work of our redemption , should no more affect us than they do , nor take up our souls in more thankful admiration , nor ravish us into higher joyes ! alas , that heaven commands our souls no more from earth ! that such an infinite glory is so near us , and we enjoy so little of it , and have no more savour of it upon our souls ! that in the hands of god , and before his face , we do no more regard him ! that the great and wonderful matters of our faith , do so little affect us , that we are tempted thereby to question the sincerity of our faith , if not the reality of the things believed : and that so little of these great and wondrous things appeareth in our lives , that we tempt the world to think our faith is but a fancy . is not all this grievous to an honest heart ? and should we not be so far weary of such a life as this , as to be willing to depart and be with christ . if it would so much rejoyce a gracious soul , to have a stonger faith , a more lively hope , a more tender conscience , a more humble self-abhorring heart , to be more fervent in prayer , more resolute against temptations , and more successfully to fight against them ; with what desire and joy then should we look towards heaven , where we shall be above our strongest faith and hope , and have no more need of the healing graces , or the healing ordinances , nor be put upon self-afflicting work , nor troubled with the temptations , nor terrified by the face of any enemy . now , if we will vigorously appear for god , against a sinful generation , how many will appear against us ? how bitterly will they reproach us ? how falsly will they slander us , and say all manner of evil against us ? and it is well if we scape the violence of their hands ! and what should be our joy in all these sufferings , but that great is our reward in heaven ! matth. 11. 12. alas ! how are we continually here annoyed , by the presence , and the motions and the success of sin in our selves and others ! it dwelleth in us night and day ; we cannot get it to stay behind , no , not when we address our selves to god ; not in our publick worship , or our secret prayers : not for the space of one lords day , or one sermon , or one sacrament ; in ordinary or extraordinary duty . o what a blessed day and duty would it be , in which we could leave our sin behind us ; and converse with god in spotless innocency , and worship and adore him without that darkness , and strangeness , and unbelief , and dulness , and doubtings , and distractions , that are now our daily miseries ? can we have grace and not be weary of these corruptions ? can we have life , and not be pained with these diseases ? and can we live in daily pain and weariness , and not be willing of release ? is there a gracious soul , that groaneth not under the burden of these miseries ? yea , in every prayer , what do we else but confess them , and lament them , and groan for help , and for deliverance ? and yet shall we fear our day of freedom , and be loth that death should bring us news , that our prayers are heard , and our groans have reached up to heaven , and that the bonds of flesh and sin shall be dissolved , and we shall have need to watch , and strive , and fear , and complain , and sigh , and weep no more ? shall the face of death discourage us from desiring such a blessed day ? when we have so full assurance , that at last this enemy also shall be destroyed ? the lord heal and pardon the hypocrisie of our complaints , together with the unbelief and cowardliness of our souls ! do we speak so much , and hear so much , and seem to do so much against sin , and yet had we rather keep it still , then be stript of it , together with the rags of our mortality ? and yet had we rather dwell with sin , in tempting , troubling , corruptible flesh , then lay them by , and dwell with christ ? o lord , how lamentably have we lost our wisdom , and drowned our minds in flesh and folly , by forsaking thee our light and life ! how come our reasonable souls to be so bewitched , as after all our convictions , complaints , and prayers , to be still more willing of our sickness then of the remedy , and more afraid of this bitter cup , then of the poyson that lodgeth in our bowels , which it would expel ! and that after all the labour we have used , we had yet rather dwell with our greatest enemy , then by a less to be transmitted to our dearest friend ! and had rather continue in a troublesome , weary , restless life , then by the sleep of death to pass to rest . and this sin in others also is our trouble , though not so much as in our selves . it maketh those our bitter enemies , whose good we most desire and endeavour , and causeth the unthankful world to requite us with malicious usage , for telling them the ungrateful truth , and seeking their salvation . it makes our friends to be but half-friends ; and some of them too , like our enemies . it puts a sting into the sweetest friendship , and mixeth smart with all our pleasures ; it worketh us grief from precious mercies ; and abateth the comfort of our near relations ; so that our smart by the pricks , is often greater then our pleasure in the sweetness of the rose . no friend is so smoothed , and squared to the temper and interest of another , but that some inequality and unevenness doth remain , which makes the closure to be less near and stedfast . even family-relations are usually so imperfectly jointed and cemented , that when the when the winds of tryal are any thing high they shake the frame ; and though they are but low , they find an entrance , and cause such a coldness of affections , as is contrary to the nature and duty of the relations . either a contrariety of opinions , or of natural temperature and humours , or else of the dispositions of the mind ; sometime cross interests , and sometime passions and cross words , do cause such discontents and sowrness , such frowns , or jealousies , or distances , that our nearest friends are but as sackloth on our skins , and as a shoo too strait for us , or as a garment that is unmeet , which pinch and trouble us in their use : and those that should be to us as the apple of our eyes , are as the dust or smoak to them , that vex or blind them . and the more we love them , the more it grieveth us to be crossed in our love . there is scarce any friend so wise , so good , so suitable to us , or so near , that we can alwayes please . and the displeasure of a friend is as gravell in our shoos , or as nettles in our bed , oft-times more grievous then the malice of an enemy . there is no such doing as this in heaven : because there is no such guest as sin . we shall love each other far more then we do here ; and yet that love shall never be inordinate , nor in the least divert our love from god , but every saint and angel in the society , shall be loved with most chaste and pure affections , in a perfect subordination to the love of god , and so as that god himself in them , shall be the chiefest object of that love . it is there that our friends being freed from all their imperfections , do neither tempt us to a carnal love , nor have any thing in them to discourage the love that is spiritual and pure . we have here our passionate friends , our self-conceited friends , our unkind , unthankfull , selfish friends ; our mutable and unfaithful friends ; our contentions friends that are like to enemies : and who have used us more hardly then our friends ; but when we come to god , we shall have friends that are like god , that are wholly good , and are participatively turned into love ; and having left behind them all that was unclean and noysome , and troublesome to themselves , they have also cast off all that could be troublesome to us . our love will be there without suspicions , without interruptions , unkindnesses and discontents , without disappointments , frustrations and dissatisfactions : for god himself will fully satisfie us ; and we shall love his goodness and glory in his saints , as well as immediately in himself . our friends are now lost at the turning of a straw : the change of their interest , their company , their opinions , the slanders of back-biters , and mis-representations of malicious men , can cool their love , and kill their friendship . but heaven is a place of constant love : the love of saints , as all things else , is there eternal : and yet it declineth not with age . it is a world of love that we are hasting to : it is a life of love that we must there live ; and a work of love , and perfect love that we must be there employed in for ever . if here we have a pure , a dear , a faithful friend ; that is without false-heartedness and deceit , that loveth us as his own soul , how quickly is he snatcht away by death ? and leaves us melted into tears , and mourning over his earthly relicts , and looking upward with grieved hearts , as the disciples did after their ascending lord , acts 1. 9 , 10 , 11. we are left almost as lifeless by such friends , as the body is left by the departed soul : we have nothing but grief to tell us that we live , and that our souls are not departed with them : we are left in greater lamentation , then if we had never known a faithful friends . and alas , how quickly are they gone , when once god sees them ripe for heaven ? when droans and dullards live much longer . if we see a saint that 's clear of judgement , and low in humility , and naked-hearted in sincerity , and that abounds in love to god and man , that 's faithful and constant to their friend , and is above the pride and vanities of this world , and doth converse by a life of faith , above , and is usefull and exemplary in their generation ; alas how soon are they snatcht away ! and we are left in our temptations , ripening and murmuring at god , as jonah , when his gourd was withered , as if the lord had destinated this world to be the dwelling of unfaithfull , worthless men , and envied us the presence of one eminent saint , one faithful friend , and one that ( a● moses when he had talkt with god ) hath a face that shineth with the reflected raies of the heavenly glory : when indeed it is because this world is unworthy of them , ( heb. 11. 38. ) not knowing their worth , nor how to use them , nor how to make use of them for their good : and because when they are ripe and mellow for eternity , it is fit that god be served before us , and that heaven have the best , and that be left on earth that is earthly : must heaven be deprived of its inhabitants ? must a saint that is ripe be kept from christ , and so long kept from his inheritance , from the company of angels , and the face of god , and all , lest we should be displeased , and grudge at god for glorifying those , whom he destinated to glory before the foundations of the world ; and whom he purchased and prepared for glory ? must there a place be empty , and a voice be wanting in the heavenly chore , iest we should miss our friends on earth ? are we not hasting after them at the heels , and do we not hope to live with them for ever ? and shall we grudge that they are gone a day , or week , or year , before us ? o foolish unbelieving souls ! we mourn for them that are past mourning : and lament for our friends that are gone to rest , when we are left our selves in a vexatious , restless , howling wilderness ! as if it were better to be here ! we mourn and weep for the souls that are triumphing in their masters joy ! and yet we say , we believe , and hope , and labour , and wait for the same felicity ! shall the happiness of our friends be our sorrow and lamentation ? o did we but see these blessed souls , and where they are , and what they are enjoying , and what they are doing , we should be ashamed to mourn thus for their change ! do you think they would wish themselves again on earth ? or would they take it kindly of you , if you could bring them down again into this world , though it were to reign in wealth and honour ? o how would they disdain or abhor the motion , unless the commanding will of god did make it a part of their obedience ! and shall we grieve that they are not here , when to be here , would be their grief ? but thus our lives are filled with griefs . thus smiles and frowns , desires and denyals , hopes and frustrations , indeavours and disappointments , do make a quotidian ague of our lives . the persons and the things we love , do contribute to our sorrows , as well as those we hate . if our friends are bad , or prove unkind , they gall and grieve us while they live : if they excell in holiness , fidelity and suitableness , the dart that kills them deeply woundeth us ; and the sweeter they were to us in their lives , the bitterer to us is their death . we cannot keep mercy , but sin is ready to take it from us , or else to marr in , and turn it into vinegar and gall. and doth not death ( accidentally ) befriend us , that puts an end to all these troubles , and lands us safe on the celestial shore , and puts us into the bosome of perpetual rest , where all is calm , and the storms and billows that tost us here , shall 〈◊〉 or trouble us no more ? and thus death shall make us some recompence at last , for the wrong it did us ; and the mortal blow shall hurt us less then did the dreadful apparition of it in our fore-thoughts . let not our fears then exceed the cause ; though we fear the pangs and throws of travel , let us withal remember , that we shall presently rejoyce , and all the holy angels with us , that a soul is born into the world of glory : and death shall gain us much more then it deprived us of . direction x. the last direction that i shall give you , to conquer the enmity of death , is this : give up your wills entirely to the will of god , as knowing that his will is your beginning and your end , your safety , your felicity and rest , in which you should gladly aquiesce . when you think of death , remember who it is that sends it ; it is our fathers messenger , and is sent but to execute his will. and can there be any thing in the will of god , that his servants should inordinately fear ? doubtless , his will is much safer and better for us then our own . and if in generall it were offered to our choice , whether all particulars of our lives should be disposed of by gods will or by ours , common reason might teach us to desire , to be rather in gods hands then our own . the fulfilling of his will is the care and business of our lives : and therefore it should be a support and satisfaction to us at our death , that it is but the fulfilling of his will. his justice and punishing will is good , though selfishness maketh it ungratefull to the offendor . but his children that are dear to him , and tast no evil but that which worketh for their good , have no cause to quarrell at his will : whatsoever our surest dearest friends would have us take , or do , or suffer , we are ready to submit to , as being confident they will do nothing for our hurt , ( if they do but know what is for our good . ) and shall we not more boldly trust the will of god then of our dearest friend ? he knows what he hath to do with us , and how he will dispose of us , and whither he will bring us ; and his interest in us is more then ours in our selves ; and shall we then distrust him , as if we had to do with an enemy , or one that were evil , and not with love and infinite goodness ? it is the will of god that must be the everlasting rest , the heaven , the pleasure of our souls : and shall we now so fear it , and fly from it : as if it were our ruine ? look which way you will through all the world , your souls will never find repose , nor satisfying quietness and content but in the will of god. let us therefore commit our souls to him , as to a faithful creator ; and desire unfeignedly the fulfilling of his will , and believe that there is no ground of confidence more firm . abraham may boldly trust his son , his only son , on the will of god : and christ himself when he was to drink the bitter cup , submitteth his own naturall love of life to his fathers will , saying , not my will , but thine be done . 't is a most unworthy abuse of god , that we could be quiet and rejoyce , if our own wills , or our dearest friends might , dispose of our lives , and yet are distressed when they are at the dispose of the will of god. but perhaps you will say , it is the error of my own will that hath procured my death : if it had been meerly the fruit of the will of god , i could be easily satisfied . answ . wo to us , if we had not ground of comfort against the errors of our own wills . when our destruction is of our selves , our help is of god. so much as is of our selves in it , is evil : but so much as is of god is good . i do not say that you should rest in your own wills , nor in your own wayes ; but in the will and wayes of god. the rod is good , though the fault that makes it necessary , be bad . the chastising will is good , though the sinning will be evil : and it is good that is intended to us , and shall be performed in the event . object . but how can we rest in the angry afflicting will of god ; when it is this that we must be humbled under : and it is the will of god that is the condemnation of the wicked . ans . the effect being from a twofold cause ( the sinning will of man , and the punishing will of god ) is accordingly good as from the latter , and so far should be loved and consented to by all ; and evil as from the former , and so may be abhorred : but to the saints there is yet greater consolation : though affliction is their grief , as it signifieth gods displeasure , and causeth the smart or destruction of the flesh ; yet it is their mercy , as it proceedeth from the love of god , and prepareth them for the greatest mercies . and therefore seeing god never bringeth evil on them that love him , but what is preparatory to a far greater good , we may well take comfort in our death , that it is our fathers will it should be so . use 8. if death shall be conquered as the last enemy , from hence christians may receive exceeding consolation , as knowing that they have no enemy to their happiness , but such as shall be conquered by christ ; sooner or later he will overcome them all . let faith therefore foresee the conquest in the conflict ; and let us not with too much despondency hang down our heads before any enemy that we know shall be trodden down at last . we have burdensome corruptions , that exercise our graces , and grieve the spirit , and wrong our lord ; but all these shall be overcome . though we have heard , and read , and prayed , and meditated , and yet our sins remain alive , they shall be conquered at last . our love , and joy , and praise shall be everlasting ; but our ignorance , and unbelief , and pride , and passion shall not be everlasting : our holiness shall be perfected and have no end : but our sin shall be abolished , and have an end . our friends shall abide with us for ever , and the holy love and communion of saints shall be perfected in heaven ; but our enemies shall not abide with ●s for ever , nor malice follow us to our re●t . the wicked have no comforts but what will have an end ; and the fore-thought of that is sufficient to imbitter even the present sweetness . and the godly have no sorrows but such as are of short continuance : and nethinks the fore-sight of their end , should sweeten the present bitter cup , and make our sorrows next to none : we sit wee●ing now in the midst of manifold afflictions : but we fore-see the day when we shall weep no more , but all tears shall be wiped from our eyes , by the tender hand of our merciful redeemer . we are now afraid of love it self , even of our dear and blessed father , lest he should hate us ; or be angry with us for ever . but heaven will banish all these fears , when the perfect fruition of the eternal love hath perfected our love . our doubtings and perplexities of mind are many and grievous , but they will be but short . when we have full possession , we shall be past our doubts . our work is now to pour out our grieved souls into the bosome of some faithful friend ; or ease our troubled minds by complaining of our miseries to our faithful pastors , that from them we may have some words of direction and consolation : but o how different a work is it that we shall have in heaven ? where no more complainings shall be heard from our mouths , nor no more sorrow shall possess our hearts ? and we shall have no need of men to comfort us ; but shall have comfort as naturally from the face of god , as we have light and heat in the summer from the sun . when we all make one celestial chore , to sing the praises of the king of saints , how unlike will that melody be to the broken musick of sighs , and groans , and lamentations , which we now take to be almost our best ! we are now glad when we can find but words , and groans , and tears , to lament our sin and misery : but then our joy shall know no sorrow , nor our voice any sad and mournful tune . and may we not bear a while the sorrows that shall have so good an end ? we shall shortly have laid by the hard , unprofitable , barren hearts , that are now our continual burden and disease . love not your corruptions , christians ; but yet be patient under the unavoidable relicts that offend you ; remembring that your conflict will end in conquest , and your faith , and watchfulness , and patience will be put to it but a little while . who would not enter willingly into the fight , when he may before hand be assured , that the field shall be cleared of every enemy ? all this must be ascribed to our dear redeemer . had not he wrought the conquest , the enemies that vex us would have destroyed us , and the serpent that now doth but bruise our heel , would have bruised our head : and the sorrows that are wholesome , sanctified , and short , would have been mortal , venemous , and endless . what suffering then can be so great , in which a believer should not rejoyce , when he is before hand promised a gracious end ? what though at the present it be not joyous , but greivous ( in it self ? ) we should bear it with patience , when we know that at last it shall bring forth the peaceable fruits , of righteousness to all them that are exercised thereby , heb. 12. 11. if we should be alwayes abused , and alwayes unthankfully and unkindly dealth with , or alwayes under the scorns or slanders , or persecutions of unreasonable men , or alwayes under our poverty , and toilsome labours , or alwayes under our pains and pining sicknesses , we might then in deed dismiss our comforts : but when we know that it will be but a little while , and that all will end in rest and joy ; and that our sorrows are but preparing for those joyes ; even reason it self is taught by faith , to bid us rejoyce in all our tribulations , and to lift up the hands that hang down , and the feeble knees , heb. 12. 12. we make nothing to endure a sudden prick , that by blood-letting we may prevent a long disease . the short pain of pulling out a tooth , is ordinarily endured , to prevent a longer . a woman doth bear the pains of her travail , because it is short , and tends to the bringing of a child into the world . who would not submit to any labour or toyl for a day , that he might win a life of plenty and delight by it ? who would not be spit upon , and made the scorn of the world for a day , if he might have his will for it as long as he liveth on earth ? and should we not then cheerfully submit to our momentany afflictions , and the troubles of a few dayes , ( which are light , and mixt with a world of mercies , ) when we know that they are working for us , a far more exceeding eternal weight of glory ? 2 cor. 4. 17. our clamorous and malicious enemies , our quarrelsome brethren , our peevish friends , our burdensome corruptions and imperfections will shortly trouble us no more . as our life is short , and but a dream and shadow , and therefore the pleasures of this world are no better ; so our troubles also will be no longer , and are but sad dreams , and dark shadows , that quickly pass away : our lord that hath begun and gone on so far , will finish his victories , and the last enemy shall shortly be destroyed . and if the fearful doubting soul shall say ; i know this is comfort to them that are in christ ; but what is it to me , that know not whether i have any part in him ? i answer , 1. the foundation of god still standeth sure : the lord knoweth his own , even when some of them know not that they are his own . he knoweth his mark upon his sheep , when they know it not themselves . god doubteth not of his interest in thee , though thou doubt of thy interest in him : and thou art faster in the arms of his love , then by the arms of thy own faith : as the child is surer in the mothers arms , then by its holding of the mother . and moreover your doubts and fears are part of the evil that shall be removed , and your bitterest sorrows that hence proceed , shall with the rest of the enemies be destroyed . 2. but yet take heed that you unthankfully plead not against the mercies which you have received , and be not friends to those doubts and fears which are your enemies , and that you take not part with the enemy of your comforts . why dost thou doubt ( poor humbled soul ) of thy interest in christ , that must make the conquest ? answer me but these few questions from thy heart . 1. did christ ever shew himself unkind to thee ? or unwilling to receive thee , and have mercy on thee ? did he ever give thee cause to think so poorly of his love and grace , as thy doubts do intimate thou dost ? hast thou not found him kind when thou wast unkind ? and that he thought on thee when thou didst not think on him ? and will he now forget thee , and end in wrath that begun in love ? he desired thee when thou didst not desire him , and gave thee all thy desires after him : and will he now cross and deny the desires which he hath caused ? he was found of thee , ( or rather found thee ) when thou soughtest not after him : and can he reject thee now thou cryest and callest for his grace ? o think not hardly of his wonderous grace , till he give thee cause . let thy sweet experiences be remembred , to the shame of thy causless doubts and fears ; and let him that hath loved thee to the death , be thought on as he is , and not as the unbelieving flesh would misrepresent him . quest . 2. if thou say that it is not his unkindness , but thy own that feeds thy doubts ; i further ask thee , is he not kind to the unkind ? especially when they lament their own unkindness ? thou art not so unkind to him as thou wast in thy unconverted state : and yet he then exprest his love in thy conversion : he then sought thee when thou wentest astray , and brought thee carefully home into his fold , and there he hath kept thee ever since : and is he less kind now when thou art returned home ? dost thou not know that all his children have their forwardness , and are guilty of their unkindnesses to him ? and yet he doth not therefore disown them , and turn them out of his family ; but is tender of them in their froward weakness ; because they are his own ? how dealt he with the peevish prophet jonah , that was [ exceedingly displeased , and very angry , ] that god spared nineveh lest it should be a dishonour to his prophesie ; in so much that he wisht that he might die and not live : and after repined at the withering of his gourd , and the scorching of the sun that beat upon him ? the lord doth gently question with him [ dost thou well to be angry ? ] and after hence convince him that the mercy which he valued to himself , he should not envy to so many , jonah 4. how dealt he with the disciples , that fell a sleep ; when they should have watcht with christ in the night of his great agony ? he doth not tell them , [ you are none of mine , because you could not watch with me one hour ; ] but tenderly excuseth that which they durst not excuse themselves , [ the spirit is willing , but the flesh is weak ; ] when he was on the cross , though they all forsook him and fled , he was then so far from forsaking them , that he was manifesting to admiration that exceeding love , that never would forsake them . and knowest thou not poor complaining soul , that the kindness of christ overcometh all the unkindness of his children ? and that his blood and grace is sufficient to save thee , from greater sins then those that trouble thee ? if thou hadst no sin , what use hadst thou of a saviour ? will thy physitian therefore cast thee off , because thou art sick ? quest . 3. yea hath not christ already subdued so many of thy enemies , as may assure thee he will subdue the rest ? and begun that life in thee , which may assure thee of eternal life ? once thou wast a despiser of god and his holy wayes : but now it is far otherwise with thee ? hath he not broken the heart of thy pride and worldliness , and sensuality and made thee a new creature ? and is not this a pledge that he will do the rest ? tell me plainly , hadst thou rather keep thy sin , or leave it ? hadst thou rather have liberty to commit it , or be delivered from it ? dost thou not hate it , and set thy self against it as thy enemy ? art thou not delivered from the reign and tyranny of it , which thou wast once under ? and will not he perfect the conquest which he hath begun ? he that hath thus far delivered thee from sin , thy greatest enemy , will deliver thee from all the sad effects of it . the blessed work of the spirit in thy conversion , did deliver thee from the bondage of the devil , from the power of darkness , and translated thee into the kingdom of jesus christ ; then didst thou enter the holy warfare , under his banners that was never overcome , in the victorious army that shall shortly begin their everlasting triumph . the sin which thou hatest and longest to be delivered from , and art willing to use gods means against it , is the conquered enemy , which may assure thee of a full and final conquest , supposing that thy hatred is against all known sin , and that there is none so sweet or profitable in thy account , which thou hadst not far rather leave then keep . quest . 4. moreover , art thou not truly willing to yield to all the terms of grace ? thou hast heard of the yoak and burden of christ , and of the conditions of the gospel , on which peace is offered to the sinful world : and what christ requireth of such as will be his disciples . what saith thy heart now to those terms ? do they seem so hard and grievous to thee , that thou wilt venture thy soul in thy state of sin , rather then accept of them ? if this were so , thou hadst yet no part in christ indeed . but if there be nothing that christ requireth of thee , that is not desirable in thy eyes : or which thou dost not stick at , so far as to turn away from him , and forsake him , and refuse his covenant and grace rather then submit to such conditions , thou art then in covenant with him , and the blessings of the covenant belong to thee . canst thou think that christ hath purchased , and offered , and promised that which he will not give ? hath he sent forth his ministers , and commanded them to make the motion in his name , and to invite and compell men to come in , and to beseech them to be reconciled to god , and that yet he is unwilling to accept thee when thou dost consent ? if christ had been unwilling , he had not so dearly made the way , nor begun as a suitor to thy soul , nor so diligently sought thee as he hath done . if the blessings of the covenant are thine , then heaven is thine , which is the chiefest blessing : and if they be not thine , it is not because christ is unwilling , but because thou art unwilling of his blessings on his terms : nothing can deprive thee of them but thy refusal : know therefore assuredly , whether thou dost consent thy self to the terms of christ , and whether thou art truly willing that he be thy saviour ; and if thy conscience bear thee faithful witness , that it is so ; dishonour not christ then so far as to question , whether be be willing , who hath done so much to put it out of doubt . the stop is at thy will , and not at his . if thou know that thou art willing , thou mayst know that christ & his benefits are thine ; & if thou be not willing , what makes theewish , & groan , & pray ; & labour in the use of means ? is it not for christ & his benefits , that thy heart thus worketh , and thou dost all this ? fear not then if thy own hand be to the covenant , it is most certain that the hand of christ is at it . quest . 5. moreover . i would ask thee , whether thou see not a beauty in holiness , which is the image of christ , and whether thy soul do not desire it even in perfection ? so that thou hadst rather , if thou hadst thy choice , be more holy , then more rich or honourable in the world ! if so , be assured that it is not without holyness , that thou choosest and preferrest holyness ? hadst thou not rather have more faith , and hope , and love to god , and patience and contentment , and communion with christ , then have more of the favour and applause of man , or of the riches or pleasures of this world ? if so , i would know of thee , whether this be not from the spirit of christ within thee ? and be not his image it self upon thee ? and the motions of the new and heavenly nature , which is begotten in thee by the holy ghost ? undoubtedly it is . and the spirit of christ thus dwelling in thee , is the earnest of thy inheritance . dost thou find the spirit of christ thus working in thee , causing thee to love holiness , and hate all sin , and yet canst thou doubt of thy part in christ ? quest . 6. moreover canst thou not truly say , that christs friends ; so far as thou knowest them , are thy friends , and that whinh is against him , thou takest as against thy self ? if so , undoubtedly , thy enemies also are to him as his enemies , and he will lay them at thy feet . thy troubles are as his troubles , and in all thy afflictions he is as careful of thy good , as if he himself were thereby afflicted . fear not those enemies that christ takes as his own . it is he that is engaged to overcome them . and now when conscience it self beareth witness , that thus it is with thy soul , and that thou wouldst fain be what god would have thee be , and desirest nothing more then to be more like him , and nearer to him , and desirest no kind of life so much , as that in which thou maist be most serviceable to him : consider what a wrong it is then to christ , and to the honour of his covenant and grace , and to thy poor dejected soul , that thou shouldst lie questioning his love and thy part in him , and looking about for matter of accusation or causeless suspition against his spirit working in thee ? and that thou shouldst cast away the joy of the lord which is thy strength , and gratifie the enemy of thy peace ? when sickness is upon thee , and death draws nigh , thou shouldst then with joy lift up thy head , because thy warfare is almost accomplished , and thy saviour ready to deliver thee the crown . is this a time to fear and mourn , when thou art entring into endless joy ? is it a time of lamentation , when thou art almost at thy journeys end , ready to see thy saviours face , and to take thy place in the heavenly jerusalem , amongst those millions of holy souls that are gone before thee ? is it seemly for thee to lament thus at the door , when they are feasted with such unconceivable joys within ? dost thou know what thy brethren are now enjoying , and what the heavenly host are doing ? how full they are of god and how they are ravished with his light and love ? and canst thou think it seemly to be so unlike them , that are passing to them ? i know there is such difference between imperfection and perfection , and between earth and heaven , that it justifieth our moderate sorrows , and commandeth us to take up infinitely short of their delights , till we are with them . but yet let there not be too great a disproportion between the members of jesus christ . we have the same lord , and the same spirit , and all that is theirs in possession , is in right and title ours . they are our elder brethren , and being at age , have possession of the inheritance : but we that are yet in the lap of the church on earth , our mother , and in the arms of our fathers grace , are of the same family , and have the same nature in our low degree . they were once on earth as low as we : and we shall be shortly in heaven , as high as they : am i now in flesh , in fears , in griefs ? so was david , and paul , and all the saints , a while ago : yea and christ himself . am i beset with sin , and compassed with infirmities , and racked by my own distempered passion ? so were the many saints now glorified , but the other day elias was a man subject ( saith james , ) to like passions as we are , james 5. 17. am i maliced by dissenting adversaries ? do they privily lay snares for me , and watch my halting , and seek advantage against my name , and liberty and life ? so did they by david , and many other now with christ ? but now these enemies are overcome . art thou under pains , and consuming sicknesses ? are thine eyes held waking ; and doth trouble and sorrow wast thy spirits ? doth thy flesh and thy heart fail thee , and thy friends prove silly comforters to thee ? so was it with those thousands that are now in heaven , where the night of calamities is past , and the just have dominion in the morning ; and glory , hath banished all their griefs , and joyes have made them forget their sorrows ; unless as the remembrance of them doth promote those joyes . are thy friends lamenting thee , and grieved to see the signs of thy approaching death ? do they weep when they see thy pale face , and consumed body , and when they hear thy sighs and groans ? why thus it was once with the millions that are now triumphing with their lord ? they lay in sickness , and underwent the pains , and were lamented by their friends , as as thou art now . even christ himself was once in his agony , and some shake the head at him , and others pitied him , who should rather have wept for themselves , than for him . this is but the passage from the womb of mortality , into the life of immortality , which all the saints have past before thee , that are now with christ . dost thou fear the dreafdul face of death ? must thy tender flesh be turned to rottenness and dust ? and must thou lie in darkness till the resurrection , and thy body remain as the common earth ? and is not this the case of all those millions , whose souls now see the face of christ ? did they not lie as thou dost , and die as thou must , and pass by death to the life which they have now attained ? o then commit thy soul to christ , and be quiet and comforted in his care and love . trust him as the mid-wife of thy departing soul , who will bring it safe into the light and life , which thou are yet such a stranger to . but it is not strange to him , though it be strange to thee . what was it that that rejoyced thee all thy life , in thy prayers , and sufferings , and labours ? was it not the hopes of heaven ? and was heaven the spring and motive of thy obedience , and the comfort of thy life ? and yet wilt thou pass into it with heaviness ? and shall thy approaches to it be thy sorrows ? didst thou pray for that which thou wouldst not have ? hast thou laboured for it , and denyed thy self the pleasures of the world for it ? and now art thou afraid to enter in ? fear not , poor soul ! thy lord is there ; thy husband , and thy head , and life is there . thou hast more there , a thousand fold more , than thou hast here . here thou must leave poor mourning friends , that languish in their own infimities , and troubled thee as well as comforted thee , while thou wast with them , and that are hasting after thee , and will shortly overtake thee . but there thou shalt find the souls of all the blessed saints , that have lived since the creation till this age : that are all uncloathed of the rags of their mortality , and have laid by their frailties with their flesh , and are made up of holiness , and prepard for joy , and will be suitable companions for thee in thy joyes . why shouldst thou be afraid to go the way that all the saints have gone before thee ? where there is one on earth , how many are there in heaven ? and one of them is worth many of us . art thou better then noah , and abraham , and david ? then peter and paul and all the saints ? or dost thou not love their names , and wouldst thou not be with them ? art thou loath to leave thy friends on earth ? and hast thou not far better and more in heaven ? why then art thou not as loath to stay from them ? suppose that i , and such as i , were the friends that thou art loath to leave : what if we had dyed long before thee ? if it be our company that thou lovest , thou shouldst then be willing to die , that thou mayst be with us . and if so , why then shouldst thou not be more willing to die , and be with christ and all his holy ones , that are so much more excellent than we ? wouldst thou have our company ? remove then willingly to that place , where thou shalt have it to everlasting : and be not so loath to go from hence , where neither thou nor we can stay . hadst thou rather travel with us , than dwell with us ? and rather here suffer with us , than reign in heaven with christ and us ? o what a brutish thing is flesh ? what an unreasonable thing is unbelief ? shall we believe , and fly from the end of our belief ? shall we hope , and be loath to enjoy our hopes ? shall we desire and pray , and be afraid of attaining our desires , and lest our prayers should be heard ? shall we spend our lives in labour and travel , and be afraid of comming to our journeys end ? do you love life , or do you not ? if not , why are you afraid of death ? if you do , why then are you loath to pass into everlasting life ? you know there is no hope of immortality on earth : hence you must pass whether you will or not , as all your fathers have done before you ; it is therefore in heaven or no where , that endless life is to be had . if you can live here for ever , do . hope for it , if any have done so before you . go to some man of a thousand years old , and ask him how he made shift to draw out his life so long : but if you know that man walketh here in a vain shew , and that his life is a shadow , a dream , a post ; and that all these things shall be dissolved , and the fashion of them passeth away ; is it not more reasonable that we should set our hearts on the place where there is hopes of our continuance , than where there is none ? and where we must live for ever , than where we must be but for so short a time ? alas poor darkned , troubled soul ! is the presence of christ less desirable in thy eyes , than the presence of such sinful worms as we , whom thou art loath to part with ? is it more grievous to thee to be absent from us , than from thy lord ; from earth , than from heaven ; from sinners , than from blessed saints ; from trouble and frailty , than from glory ? hast thou any thing here that thou shalt want in heaven ? alas , that we should thus draw back from happiness , and follow christ so heavily and sadly into life ! but all this is long of the enemies that now molest our peace : indwelling sin , and a flattering world , and a brutish flesh , and interposing death , are our discouragements that drive us back . but all these enemies shall shortly be overcome . fear not death then , let it do its worst . it can give thee but one deadly gripe that shall kill it self , and prove thy life : as the wasp that leaves its sting behind , and can sting no more . it shall but snuff the candle of thy life , and make it shine brighter when it seems to be put out . it is but an undressing , and a gentle sleep . that which thou couldst not here attain , by all our preaching , and all thy prayers , and cares , and pains , thou shalt speedily attain by the help of death . it is but the messenger of thy gracious lord , and calleth thee to him , to the place that he hath prepared . hearken not now to the great deceiver , that would draw thee to unbelief , and cause thee to stagger at the promises of god , when thou hast followed him so far , and they are near to the full performance . believe it as sure as thou believest that the sun doth shine upon thee , that god cannot lye ; he is no deceiver : it was his meer love and bounty that caused him to make the promises , when he had no need for himself to make them : and shall he be then unfaithful , and not fulfil the promises which he hath freely made ? believe it , faith is no delusion : it may be folly to trust man ; but it is worse than folly not to trust god. believe it , heaven is not a shadow , nor the life of faith and holiness a dream . these sensible things have least reality : these grosser substances are most drossy , delusory and base . god is a spirit , who is the prime being , and the cause of all created beings . and the angels and other celestial inhabitants , that are nearest to him , are furthest from corporeity ; and are spirits likest unto god. the further any thing is from spirituality , the further from that excellency and perfection , which the creatures nearest god partake of the earth is baser than the air and fire : the drossy flesh is baser than the soul . and this lumpish , dirty , visible world ▪ is incomparably below that spiritual world , which we believe and wait for : and though thy conceptions of spirits , and the spiritual world , are low , and dark , and much unsatisfying ; remember still that thy head is there ; and it belongeth to him to know what thou shalt be , till thou art fit to know it , which will not be till thou art fit to enjoy it . be satisfied that thy father is in heaven , and that thy lord is there , and that the spirit that hath been so long at work within thee , preparing thee for it , dwelleth there : and let it suffice thee , that christ knoweth what he will do with thee , and how he will employ thee to all eternity . and thou shalt very shortly see his face , and in his light thou shalt behold that light that shall fully satisfie thee , and shame all thy present doubts and fears ; and if there were shame in heaven , would shame thee for them . use 9. from the enmity of death , and the necessity of a conquest , we may see what a wonderful mercy the resurrection of christ himself was to the church , and what use we should make of it for the strengthening of our faith. it was not only impossible to man to conquer death by his own strength , and therefore it must be conquered by christ ; but it was also beyond out power to believe it , that ever the dead should rise to life , if christ had not risen as the first fruits , and convinced man , by eye-sight , or certain testimony , that the thing is possible and already done . but now what a pillar is here for faith ? what a word of hope and joy is this , that [ christ is risen ? ] with this we will answer a thousand cavi's of the tempter , and stop the mouth of the enemies of our faith , and profligate our infidelity . as unlikely as it seems to flesh and blood , shall we ever doubt whether we shall rise again ; when the lord came down in flesh among us , that he might die and rise again himself , to shew us as to our faces that we shall rise ? this is the very gospel which we preach , and by which we must be saved ; that christ dyed for our sins according to the scriptures , and was buried , and that he rose again the third day according to the scriptures ; and that he was seen of cephas , then of the twelve , and after that he was seen of above five hundred brethren at once , of whom the greater part remained alive , when paul wrote this , who was the last that saw him , 1 cor. 15. 1 , 2 , 3 , 4 , 5 , 6. read over this chapter again and again , where our resurrection is proved by the resurrection of christ . no wonder therefore that the church in all ages ever since the very day of christs resurrection , hath kept the first day of the week , as a holy festival , in remembrance of it : wherein , though they commemorated the whole work of our redemption , yet was it from the resurrection as the most glorious part , that the spirit of christ did chuse the day . this hath been the joyful day to the church this 1625 years , or thereabouts : in which the ancient christians would assemble themselves together , saluting one another with this joyful word , [ the lord is risen . ] and this is the day that the lord hath blessed , with the new-birth , and resurrection of millions of souls . so that it is most probable that all the six dayes of the week have not begot half so many souls for heaven , as this blessed day of the lords resurrection hath done . let infidels then despise it , that believe not christs resurrection ; but let it still be the churches joyful day . this was the lords doing , and it is marvelous in our eyes : this is the day which the lord hath made : we will be glad and rejoyce therein , psal . 118. 23 , 24. in it , let us sing unto the lord , let us make a joyful noise to the rock of our salvation . let us come before his presence with thanksgiving , and make a joyful noise to him with psalms , psal . 95. 1 , 2. every day let us remember the lords resurrection : but on this day let the joyful commemoration of it be our work . we may see by the witness of the apostles , and their frequent preaching the resurrection of christ ; as if it were the summ of all the gospel , that this is a point that faith must especially build and feed upon , and that we must make the matter of our most frequent meditations . oh what vigour it addeth to our faith , when we are encountred by the sight of death , and of a grave , to remember seriously that [ christ is risen . ] did he take flesh purposely that he might dye and rise , and shew us how he will raise his members ? and will he after all this , break his promise , and leave us in the dust for ever ? it cannot be . hath he conquered death for himself alone , and not for us ? hath he taken our nature into heaven , to be there alone , and will he not have all his members with him ? remember then , christian , when thou lookest on thy grave , that christ was buried ; and hath made the grave a bed of rest , that shall give up her trust , when his trumpet sounds : and that his resurrection is the pledge of ours . keep therefore thy rising and glorified lord continually in thy eye . if christ were not risen , our preaching were vain , and your faith were vain , and all men were miserable , but we most miserable , that suffer so much for a life which we had no ground to hope for , 1 cor. 15 ▪ 14 , 17 , 19. but now we have an argument , that infidelity it self is ashamed to encounter with ; that hath been the means of the conversion of the nations unto christ ; by which we may put even death it self to a defiance ; as knowing it is now a conquered thing . if it could have held christ captive , it might also have held us . but he being risen , we shall surely rise . write it therefore , christians , upon your hearts ; mention it more in your conference for the encouragement of your faith ; write it on the grave-stones of your friends , that [ christ is risen , ] and that [ because he liveth we shall live also , ] and that [ our life is hid with christ in god ] though we are dead ; and when he shall appear who is our life , we shall also appear with him in glory , ] john 14. 19. col. 3. 3 , 4. though we must be sown in corruption , in weakness , and dishonour , we shall be raised in incorruption , strength , and honour , 1 cor. 1. 15. 42 , 43. while our souls behold the lord in glory , we may bear with the winter that befalls our flesh till the sping of resurrection come . [ knowing that he that raised up the lord jesus , shall also raise us up by jesus — for which cause we faint not ; but , though our outward man perish , yet the inner man is renewed day by day , — while we look not at the things which are seen , but at the things which are not seen : for the things which are seen are temporal , but the things which are not seen are eternal , 2 cor. 4. 14 , 15 , 16 , 17 , 18. ] as we are risen with christ to newness of life , so we shall rise with him to glory . use 10. lastly , if death be the last enemy to be destroyed at the resurrection , we may learn hence , how earnestly believers should long and pray for the second coming of christ ; when this full and final conquest shall be made . death shall do much for us ; but the resurrection shall do more . death sends the separated soul to christ : but at his coming , both soul and body shall be glorified . there is somewhat in death that is penal , even to believers : but in the coming of christ , and their resurrection , there is nothing but glorifying grace . death is the effect of sin , and of the first sentence passed upon sinners : but the resurrection of the just is the final destruction of the effects of sin . and therefore , though the fears of death may perplex us , me-thinks we should long for the coming of christ , there being nothing in that , but what tends to the deliverance and glory of the saints . whether he will come before the general resurrection , and reign on earth a thousand years , which some expect , i shall not presume to pass my determination . but sure i am , it is the work of faith , and character of his people , to love his appearance , 2 tim. 4. 8. and to wait for the son of god from heaven , whom he raised from the dead , even jesus who delivered us from the wrath to come , 1 thes . 1. 10. and to wait for the coming of our lord jesus christ , 1 cor. 1. 7. and to wait for the adoption , the redemption of our bodies , with inward groanings , rom. 8. 23. o therefore let us pray more earnestly for the coming of our lord ! and that [ the lord would direct our hearts into the love of god , and into the patient waiting for christ ] 2 thes . 3. 5. o blessed day , when the glorious appearing of our lord shall put away all his servants shame , and shall communicate glory to his members , even to the bodies that had laid so long in dust , that to the eye of flesh there seemed to be no hope ! though the majesty and glory will cause our reverence , yet it will not be our terrour , to the diminution of our joy . it is his enemies that would not have him rule over them , whom he cometh to destroy , lu. 19. 27. [ behold the lord cometh with ten thousands of his saints , to execute judgement upon all , & to convince all that are ungodly among them , of all their ungodly deeds , which they have ungodlily committed , and of all their hard speeches which ungodly sinners have spoken against him ; as henoch the seventh from noah , prophesied , jud. 14. 15. but the precious faith of the saints , shall be found to praise , and honour , and glory at the appearing of jesus christ , 1 pet. 1. 7. when the chief shepherd shall appear , we shall receive a crown of glory that fadeth not away , 1 pet. 5. 4. he that was once offered to bear the sins of many , ( and now appeareth for us in the presence of god ) shall unto them that look for him appear the second time , without sin , to salvation , ] heb. 9. 24. 28. and when christ who is our life shall appear , then shall we also appear with him in glory , col. 3. 4. the lord shall then come to be glorified in his saints , and admired in all them that believe , in that day , 2 thes . 1. 10. this is the day that all believers should long , and hope , and wait for , as being the accomplishment of all the work of their redemption , and all the desires and endeavours of their souls . it is the hope of this day that animateth the holy diligence of our lives , and makes us turn from the carelesness and sensuality of the world . [ for the grace of god that bringeth salvation , hath appeared unto all men ; teaching us , that denying ungodliness , and worldly lusts , we should live soberly , righteously , and godlily in this present world : looking for that blessed hope , and the glorious appearing of our great god , and our saviour jesus christ , ] tit. 2. 11 , 12 , 13. the heavens and the earth that are now , are kept in store by the word of god , reserved unto fire , against the day of judgment , and perdition of ungodly men . and though the lord seem to delay , he is not slack of his promise ( as some men count slackness : ) for a day is with him as a thousand years , and a thousand years but as a day . but the day of the lord will come as a thiefin the night , in the which the heavens shall pass away with a great noise , and the elements shall melt with fervent heat : the earth also and the works that are therein , shall be burnt up . seeing then all these things shall be dissolved , what manner of persons ought we to be in all holy conversation and godliness ; looking for , and hasting unto the coming of the day of god , wherein the heavens being on fire , shall be dissolved , and the elements melt with fervent heat ! but we , according to his promise , look for new heavens , and a new earth , wherein dwelleth righteousness ] 2 pet. 3. 7 , 8 , 9 , 10 , 11 , 12 , 13. beza marvelleth at tertullian for saying that the christians in their holy . assemblics prayed pro mora finis , ( apologet. c. 39. ) and so he might well enough , if it were not that to christians the glory of god is dearer than their own felicity , and the salvation of millions more precious than the meer hastening of their own ; and the glory of the church more desirable than our personal glory , and the hallowing of gods name were not to be prayed for before the coming of his kingdom ; and the kingdom of grace must not necessarily go before the kingdom of glory . but as much as we long for the coming of our lord , we are content to wait till the elect be gathered ; and can pray that he will delay it , till the universal body be made up , and all are called that shall be glorified . but to our selves , that are brought out of aegypt into the wilderness , how desirable is the promised land ? when we think on our own interest , we cry [ come lord jesus , come quickly : ] the sooner the better . then shall our eyes behold him , in whom we have believed : not as he was beheld on earth in his despised state ; but as the glorious king of saints , accompanied with the celestial host , coming in flaming fire to render vengeance to the rebellious , and rest and joy to believing souls , that waited for this day of his appearance . then faith and patience shall give up their work ; and sight and fruition , and perfect love , shall everlastingly succeed them . the rage of persecutors shall no more affright us : the folly of the multitude shall no more annoy us : the falseness of our seeming selfish friends shall no more betray us : the pride of self-conceited men shall no more disturb us : the turbulency of men distracted by ambition , shall cast us no more into confusions . the kingdom that we shall possess , shall not be lyable to mutations , nor be tossed with pride and faction , as are these below . there is no monthly ( or annual ) change of governours and laws , as is in lunatick common-wealths : but there will be the same lord and king , and the same laws and government , and the same subjects and obedience , without any mutinies , rebellions , or discontents , to all eternity . the church of which we shall then be members , shall not be divided into parties , and factions , nor the members look strangely at each other , because of difference of opinions , or distance of affections , as now we find it , to our daily grief , in the militant church . we shall then need no tedious debates to reconcile us : unity will be then quickly and easily procured . there will be no falling out in the presence of our lord. there will be none of that darkness , uncharitableness ; selfishness , or passion left , that now causeth our dissentions . when we have perfect light , and perfect love , the perfect peace will be easily attained , which here we labour for in vain . now there is no peace in church or state , in cities or countries , in families or scarce in our own souls . but when the glorious king of peace hath put all his enemies under his feet , what then is left to make disturbance ? our enemies can injure us no more , for it is then their portion to suffer for all their former injuries to christ and us : our friends will not injure us ( as here they do ; ) because their corruption and weakness is put off , and the relicks of sin , that caused the trouble , are left behind . o that is the sight that faith prepareth for , that is the day , the blessed day , that all our dayes are spent in seeking , and waiting , and praying for ; then shall the glory of holiness appear , and the wisdom of the saints be justified by all , that now is justified by her children ! then it shall be known , whether faith or unbelief , whether a heavenly or earthly mind and life , was the wiser and more justifiable course : then shall all the world discern between the righteous and the wicked , between them that serve god , and them that serve him not , mal. 3. 18. then sin ( that is now so obstinately defended , and justified by such foolish cunning ) shall never more find a tongue to plead for it , or a patron to defend it more . then where is the man that will stand forth , and break a jest at godliness , or make a scorn of the holy diligence of believers ? how pale then will those faces look , that here were wont to jear at piety ! what terrour will seize upon those hearts , that here were wont to make themselves sport at the weaknesses of the upright servants of the lord ? that is the day that shall rectifie all judgements , and cure the errours and contemptuous thoughts of an holy life , which no perswasions now can cure ; that is the day that shall set all straight , that now seems crooked ; and shall satisfie us to the full , that god was just , even when he prospered his enemies , and afflicted the souls that loved him , and walkt in their integrity before him . we shall then see that which shall fully satisfie us of the reason and equity of all our sufferings , which here we underwent ; we shall marvel no more that god lets us weep , and groan , and pray , and turns away his face , and seems not to regard us . we shall then find that all our groans were heard , and all our tears and prayers did succeed , which we suspected had been lost . we shall then find that a duty performed in sincerity , through all our lives , was never lost ; no nor a holy thought ; nor a cup of cold water , that from holy love we gave to a disciple . we shall then see that our murmurings , and discontents , and jealous unbelieving thoughts of god , which sickness , or poverty , or crosses , did occasion , were all injurious to the lord , and the fruit of infirmity ; and that when we questioned his love on such accounts , we knew not what we said . we shall then see that death , and grave , and devils were all but matter for the glorifying of grace , and for the triumph of our lord and us . up then my soul , and shake off thy unbelief and dulness : look up , and long , and meet thy lord. the more thou art afraid of death , the more desire that blessed day , when mortality shall be swallowed up of life , and the name of death shall be terrible no more : though death be thy enemy , there is nothing but friendly in the coming of thy lord. though death dissolve thy nature , the resurrection shall restore it , and make thee full reparation with advantage . how glad would i have been to have seen christ , but with the wise men in the manger ! or to have seen him disputing with the doctors in his child-hood in the temple ; or to have seen him do his miracles , or heard him preach ; much more to have seen him as the three disciples , in his transfiguration ; or to have seen him after his resurrection , and when he ascended up to heaven . but how far is all this below the sight that we shall have of him when he comes in glory ! when the brightness of his shining face shall make us think the sun was darkness : and the glory of his attendants shall make us think what a sorbid thing , and childish foolery was all the glory of this world ! the face of love shall be then unvailed , and ravish us into the highest love and joy , that our natures are capable of . then doubt , and fear , and grieve , if thou canst ! what then wilt thou think of all these disquieting , distrustful thoughts that now so wrong thy lord and thee ? if going into the sanctuary , and foreseeing the end , can cure our brutish mis-apprehensions of gods providences , ( psal . 73. 17. ) how perfectly will they be cured , when we see the glorious face of christ , and behold the new jerusalem in its glory , and when we are numbred with the saints that judge the world ? we shall never more be tempted then , to condemn the generation of the just , nor to think it vain to serve the lord , nor to envy the prosperity of the wicked , nor to stagger at the promise through unbelief ; nor to think that our sickness , death and grave , were any signs of unkindness or unmercifulness in god. we shall then be convinced that sight and flesh were unfit to censure the wayes of god , or to be our guides . hasten , o lord , this blessed day ! stay not till faith have left the earth ; and infidelity , and impiety , and tyranny have conquered the rest of thine inheritance ! stay not till selfish uncharitable pride hath vanquished love and self-denyal and planted its colonies of heresie , confusion and cruelty in thy dominions : and earth and hell be turned into one . stay not till the eyes of thy servants fail , and their hearts and hopes do faint and languish with looking and waiting for thy salvation . but if yet the day be not at hand , o keep up faith , and hope , and love , till the sun of perfect love arise , and time hath prepared us for eternity , and grace for glory . finis . some imitable passages of the life of elizabeth , late wife of mr. joseph baker . though i spoke so little as was next to nothing , of our dear deceased friend ; it was not because i wanted matter , or thought it unmeet : but i use it but seldom , lest i raise expectations of the like , where i cannot conscionably perform it . but he that hath promised to honour those that serve and honour him , ( joh. 12. 26. 1 sam. 2. 30. ) and will come at last to be glorified in his saints , and admired in all them that do believe , ( 2 thes . 1. 10. ) i know , will take it as a great and acceptable act of service , to proclaim the honour of his grace , and to give his servants their due on earth , whose souls are glorified with christ in heaven ; though serpentine enmity will repine and play the envious accuser . it is not the history of the life of this precious servant of the lord which i intend to give you : for i ( was not many years acquainted with her : ) but only some passages , which either upon my certain knowledge , or her own diurnal of her course , or the most credible testimony of her most intimate judicious godly friends , i may boldly publish as true , and imitable in this untoward distempered generation . she was born novem. 1634. in southwark near london : the only child of mr. john godeschalk , alias godscall . her father dying in her child-hood , she was left an orphane to the chamber of london . her mother after married mr. isaac barton , with whom she had the benefit of religious education . but between sixteen and seventeen years of age , by the serious reading of the book called the saints everlasting rest , she was more throughly awakened , and brought to set her heart on god , and to seek salvation with her chiefest care : from that time forward she was a more constant , diligent serious hearer of the ablest ministers in london , rising early , and going far to hear them on the week dayes , waiting on god for his confirming grace in the use of those ordinances , which empty unexperienced hypocrites are easily tempted to despise : the sermons which she constantly wrote , she diligently repeated at home for the benefit of others ; and every week read over some of those that she had heard long before , that the fruit of them might be retained and renewed : it being not novelty that she minded . in the year 1654. being near one and twenty years of age , after seeking god , and waiting for his resolving satisfying directions , she consented to be joyned in marriage to mr. joseph baker , by the approbation of her nearest friends : god having taken away her mother the year before . with him she approved herself indeed such a wife as paul ( no papist ) describeth as meet for a bishop or pastor of the church , 1 tim. 3. 11. [ even so must their wives be grave , not slanderers , sober , faithful in all things . some instances i shall give , for the imitation of others . 1. she was very exemplary in self-denial and humility : and having said thus much , what abundance have i comprehended ? o what a beauty doth self-denyal and humility put on souls ! nay what a treasure of everlasting consequence do these two words express ? i shall give you a few of the discoveries . 1. it appeared in her accompanying in london with the holiest , how mean soever , avoiding them that were proud , and vain , and carnal : she desired most to be acquainted with those that she perceived were best acquainted with god , neglecting the pomp and vain glory of the world . 2. when she was called to a married state , though her portion and other advantages invited persons of greater estates in the world , she chose rather to marry a minister of known integrity , that might be a near , and constant guide , and stay and comfort to her , in the matters which she valued more than riches . and she missed not of her expectations , for the few years that she lived with him . even in this age , when the serpent is hissing in every corner at faithful ministers , and they are cnotemned both by prophane and heretical malignants . she preferred a mean life with such a one , for her spiritual safety and solace , before the grandeur of the world . 3. when some inhabitants of the city of worcester were earnest with me to help them to an able minister ; mr. baker then living in kent had about an hundred pound per annum : and when at my motion he was readily willing to take a great charge in worcester , upon a promise from two men to make the maintenance fifty pounds a year by a voluntary contribution , of the continuance of which he had no security ; his wife was a promoter , and no discourager of his self denyal , and never tempted him to lookafter greater things . and afterward , when i was afraid lest the smalness and uncertainty of the means , together with his discouragements from some of his people , might have occasioned his remove ; and have heard of richer places mentioned to him , as he still answered that he had enough , and minded not removing without necessity : so was she ever of the same mind , and still seconded and confirmed him in such resolutions , even to follow gods work while they had a competency of their own , and to mind no more . 4. her very speech and behaviour did so manifest meekness , and humility that in a little converse with her it might easily be discerned . 5. she thought nothing too mean for her , that belonged to her in her family and relation , no employment food , &c. saying often , that [ what god had made her duty , was not too low a work for her . ] and indeed , when we know once that it is a work that god sets us upon , it signifieth much forgetfulness of him and our selves , if we think it too base , or think our selves too good to stoop to it . 6. no neighbour did seem too mean or poor for her familiar converse , if they were but willing . 7. she had a true esteem , and chearful love for the meanest of her husbands relations , and much rejoyced in her comfort in his kindred , recording it among her experienced mercies . 2. she was very constant and diligent in doing her part of family duties : teaching all the inferiours of her family , and labouring to season them with principles of holiness , and admonishing them of their sin and danger : never failing on the lords day at night to hear them read the scriptures and recite their catechisms , when publick duty , and all other family duty was ended : and in her husbands absence praying with them . how much the imitation of such examples would conduce to the sanctifying of families , is easie to be apprehended ? 3. in secret duty she was very constant , and lived much in those two great soul-advancing works ; meditation and prayer : in which she would not admit of interruptions . this inward holy diligence was it that maintained spiritual life within , which is the spring of outward acceptable works . when communion with god , and daily labour upon our own hearts is laid aside , or negligently and remisly followed , grace languisheth first within , and then unfruitfulness , if not disorders and scandals appear without . 4. her love to the lord jesus was evidenced by her great affection to his ordinances , and wayes , and servants : a very hearty love she manifested to those on whom the image of god did appear , even the poorest and meanest , as well as the rich or eminent in the world : nor did a difference in lesser matters , or any tolerable mistakes , alienate her affections from them . 5. she was a christian of much plainness , simplicity & singleness of heart : far from a subtil erafty dissembling frame , & also from loquacity or ostentation . and the world was very low in her eyes to which she was long crucified , and on which she looked as a lifeless thing : sensuality and pampering the flesh , she much loathed : when she was invited to feasts , she would oft complain , that they occasioned a difficulty in maintaining a sence of the presence of god , whose company in all her company , she preferred . 6. she was a very careful esteemer and redeemer of her time . at home in her family , the works of her general and particular calling took her up : when necessary business , and greater duties gave way , she was seldom without a book in her hand , or some edifying discourse in her mouth , if there were opportunity . and abroad she was very weary of barren company that spent the time in common chatt , and dry discourses . 7. she used good company practically and profitably , making use of what she heard for her own spiritual advantage . when i understood out of her diary , that she wrote down some of my familiar discourses , with serious application to her self , it struck exceeding deep to my heart , how much i have sinned all my dayes , since i undertook the person of a minister of christ , by the slightness and unprofitableness of my discourse ; and how exceeding careful ministers should be of their words , and how deliberately , wisely and seriously they should speak about the things of god , and how diligently they should take all fit opportunities to that end , when we know not how silent hearers are affected with what we say : for ought we know , there may be some that will write down what we say in their books , or hearts , or both : and god and conscience write down all . 8. in her course of reading she was still laying in for use and practise . her course was , when she read the scriptures , to gather out passages , and sort and refer them to their several uses , as some that were fit subjects for her meditations : some for encouragement to prayer , and other duties : promises suited to various conditions and wants , as her papers shew . and for other books , she would meddle with none but the sound and practical , and had no itch after the empty books , which make ostentation of novelty , and which opinionists are now so taken with ; nor did she like writing or preaching in envy and strife . and of good books , she chose to read but few , and those very often over , that all might be well digested . which is a course ( for private christians ) that tends to avoid luxuriancy , and make them sincere and solid , and established . 9. she had the great blessing of a tender conscience . she did not slightly pass over small sins without penitent observation . her diary records her trouble , when causelesly she had neglected any ordinance ; or was hindered by rain or small occasions : or if she had overslept her self , and lost a morning-exercise in london , or came too late ; or if she were distracted in secret duty : and if she mist of a fast ▪ through mis-information and disappointments , and found not her heart duly sensible of the loss , that also she recorded . so did she her stirrings of anger , and her very angry looks , resolving to take more heed against them . though all ought not to spend so much time in writing down their failings ; yet all should watch , and renew repentance . 10. she was very solicitous for the souls of her friends : as for instance , her brothers in law ; over whom she exercised a motherly care , instructing them , and watching over them , and telling them of miscarriages , and counselling them : causing them to keep a constant course of reading the holy scriptures ▪ and meditating on it ( as far as she could : ) causing them to learn many chapters without book : and to read other good books in season : earnestly praying for them in particular : much desiring one or both should be ministers : and when her father-in-law appointed the eldest to go to france , she was much troubled for fear of his miscarriage among strangers , especially those of the romish way . 11. she was a serious mourner for the sins of the time and place she lived in . 12. in sum , for strict , close , watchfull , holy walking with god , even her husband professeth that she was a pattern to him . as i hinted before , she kept a daily acount in writing , ( which is now to be seen from the beginning of the year 1654. ) especially of these particulars . 1. of the frame of her heart in every dayes duty ; in meditation , prayer , hearing , reading &c. whether lively , of dull &c. 2. of those sins which she had especially to repent of , and watch against . 3. of her resolutions and promises , and how she kept them . 4. of all special providences to her self , husband , brothers , and others , and the improvement of them . as at the death of her son , who died with great sighs and groans , she recorded her sense of the special necessity of holy armour , and great preparation for that encounter when her turn should come to be so removed to the everlasting habitation . 5. of her returns of prayer , what answers , and grant of them she found . 6. of the state of her soul upon examination : how she found it , and what was the issue of each examination ; and in this it seems she was very exact and punctual . in which , though many times fears and doubtings did arise , yet hath she frequent records of the discovery of evidences , and comfortable assurance of sincerity . somtime when she hath heard sermons in london , that helped her in her search : and somtimes when she had been reading writings that tended that way , she recorded what evidences she found , and in what degree the discovery was : if imperfect , resolving to take it up and follow the search further : and if she had much joy ; she received it with jealousie , and expectation of some humbling consequent . when any grace languished , she presently turned to some apt remedy . as for instance , it s one of her notes , novemb. 1658. [ i found thoughts of eternity slight and strange , and ordinary imployments very desirable : at which i read mr. bs. crucifixion & was awakened to mortification and humiliation , &c. ] the last time that she had opportunity for this work , was two or three dayes before her delivery in child-bearing ; where she finally recorded the apprehensions she had both of her bodily and spiritual state in these words , [ drawing near the time of my delivery , i am fallen into such weakness , that my life is in hazzard . i find some fears of death , but not very great , hoping ( through grace ) i die in the lord. ] i only mention these hints , to shew the method she used in her daily accounts . to those christians that have full leisure , this course is good : but i urge it not upon all . those that have so great duties to take up that time , that they cannot spare so much to record their ordinary passages ; such must remember what others record , and daily renew repentance for their daily failings , and record only the extraordinary , observable , and more remarkable and memorable passages of their lives , lest they lose time from works of greater moment . but this excellent work of watchfulness must be performed by all . and i think it was a considerable expression of her true wisdom , and care of her immortal soul , that when any extraordinary necessity required it , and she found such doubts , as of her self she was not able to deal with , she would go to some able experienced minister , to open her case , and seek assistance ( as she did more than once to my dear and ancient friend , mr. cross , who in full age is since gone after her to christ ) and therefore chose a minister in marriage , that he might be a ready assistant in such cases of necessity , as well as a continual help . at last came that death to summon her soul away to christ , for which she had so seriously been preparing , and which she oft called a dark entry to her fathers palace . after the death of her children , when she seemed to be somewhat repaired after her last delivery , a violent convulsion suddenly surprized her , which in a few dayes brought her to her end . her understanding , by the fits , being at last debilitated , she finding it somewhat hard to speak sensibly , excused it , and said , [ i shall ere long speak another language ] which were the last words which she spake with a tongue of flesh ; and lying speechless eighteen hours after , she departed august 17. 1659. blessed are the dead that die in the lord , from henceforth , yea saith the spirit , that they may rest from their labours , and their works do follow them . our turn is coming : shortly we shall also lay by flesh : this is our day of preparation : there is no preparing time but this . did men but know the difference between the death of the holy and the unholy , which doth not appear to fleshly eyes , how speedily would they turn ! how seriously would they meditate ! how fervently would they pray ! how carefully would they live ! how constantly , painfully and resolvedly would they labour ! did they well consider the difference between dying prepared and unprepared , and of what difficulty and yet everlasting consequence it is to die well ; o then , what manner of persons would men be , in all manner of holy conversation and godliness ? and all their lives would then be a continued preparation for death ; as all their life is a hasting towards it . and now i shall only desire you , for the right understanding of all that i have here said , and to prevent the cavils of blinded malice , to observe these three or four particulars . 1. that though i knew so much of her as easily maketh me believe the rest , upon so sure a testimony , and saw her diary , yet the most of this history of her life , is the collection and observation of such faithful witnesses , as had much better opportunity than i to know the secrets of her soul and life . 2. that it is no wonder if many that knew her , perceived not all this by her , that is here expressed : for that knowledg of our outward carriage at a distance , will not tell our neighbours what we do in our closets : where god hath commanded us to shut our door upon us , that our father which seeth in secret , may reward us openly . and many of the most humble and sincere servants of the lord , are so afraid of hypocrisie , and hate ostentation , that their justification and glory is only to be expected from the searcher of hearts , ( and a few of their more intimate acquaintance : ) though this was not the case before us ; the example described being more conspicuous . 3. that i over-pass the large expessions of her charity , which you may hear from the poor and her intimate acquaintance , as i have done ; that i may not grate upon the modesty of her surviving friends , who must participate in the commendations . 4. that it is the benefit of the living that is my principal end ; scripture it self is written much in history , that we may have matter of imitation before our eyes . 5. if any say , that here is no mention of her faults ; i answer , though i had acquaintance with her , i knew them not , nor ever heard from any other so much as might enable me to accuse her , if i were her enemy . yet i doubt not but she was imperfect , and had faults , though unknown to me . the example of holiness i have briefly proposed : they that would see examples of iniquity , may look abroad in the world , and find enough : i need not be the accuser of the saints to furnish them . and i think if they enquire here of any thing notable , they will he hard put to it to find enough to cover the accusers shame . 6. it is the honour of christ and grace in his members , more than the honour of his servant that i seek . 7. and i would not speak that in commendation of the living which i do of the dead who are out of the reach of all temptations , of being lifted up with pride thereby : unless it be such whose reputation the interest of christ and the gospel commandeth me to vindicate . 8. lastly , i am so far from lifting up one above the rest of the members of christ , by these commendations , and from abasing others whose names i mention not , that i intend the honour of all in one , and think that in the substance i describe all saints , in describing one . i am not about a popish work of making a wonder of a saint , as of a phoenix , or some rare unusual thing . saints with them must be canonized , and their names put in the calender : and yet their blind malice tels the world , that there are no such things as saints among us . but i rejoyce in the many that i have communion with , and the many that have lately stept before me into heaven , and are safe there out of the reach of malice , and of sin , and all the enemies of their peace ; and have left me mourning , and yet rejoycing ; fearing , and yet hoping ; and with some desires , looking after them here behind : and the faster christ calls away his chosen ones , whose graces were amiable in mine eyes , the more willing he maketh me to follow them , and to leave this world of darkness , confusion , wickedness , danger , vanity and vexation , and to meet these precious souls in life , where we shall rejoyce that we are past this howling wilderness , and shall for ever be with the lord. finis . disce mori. = learne to die a religious discourse, moouing euery christian man to enter into a serious remerbrance of his ende. wherein also is contained the meane and manner of disposing himselfe to god, before, and at the time of his departure. in the whole, somewhat happily may be abserued, necessary to be thought vpon, while we are aliue, and when we are dying, to aduise our selues and others. sutton, christopher, 1565?-1629. 1600 approx. 355 kb of xml-encoded text transcribed from 201 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-09 (eebo-tcp phase 1). a13179 stc 23474 estc s103244 99839001 99839001 3394 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a13179) transcribed from: (early english books online ; image set 3394) images scanned from microfilm: (early english books, 1475-1640 ; 1221:08) disce mori. = learne to die a religious discourse, moouing euery christian man to enter into a serious remerbrance of his ende. wherein also is contained the meane and manner of disposing himselfe to god, before, and at the time of his departure. in the whole, somewhat happily may be abserued, necessary to be thought vpon, while we are aliue, and when we are dying, to aduise our selues and others. sutton, christopher, 1565?-1629. [60], 39-363, [9] p. : ill. printed by [j. windet for] iohn wolfe, london : 1600. dedication signed: christoph. sutton. printer's name from stc. running title reads: learne to die. imperfect; pages 309-310 torn, with some loss of print. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every 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proofread 2003-06 jennifer kietzman text and markup reviewed and edited 2003-08 pfs batch review (qc) and xml conversion disce mori . learne to die. a religious discourse , moouing euery christian man to enter into a serious remembrance of his ende . wherin also is contained the meane and manner of disposing himselfe to god , before , and at the time of his departure . in the whole , somewhat happily may be obserued , necessary to be thought vpon , while we are aliue , and when we are dying , to aduise our selues and others . put thy house in order , for thou shalt not liue , but die . esay . 38. 1. london printed by iohn wolse. 1600. to the honourable and vertuous his very good lady , the lady elizabeth southwell , one of the ladies of the queenes maiesties most honourable priuy chamber . lately entring ( right vertuous lady ) into some more then ordinary consideration of the gracelesse attempts , and desperate enterprises , which many in these dayes ( & the more the more pittie ) by a cowardly yeelding to euill motions , commit euen against their owne selues , yea their owne safetie ; i thought to discharge my duetie vnto almightie god , and plaine meaning to men , by setting downe onely some shorte aduertisement , for discontented and distressed mindes . but after , waying with my selfe , how much it concerneth euery man to be careful of his end , whereupon dependes so great a charge , as his eternall welfare is worth ; i then began to draw that particular aduertisement appertayning vnto some , to a more general discourse , appliable vnto all , and euerye one , in this forme , disce mori , learne to die : for it seemed to me a thinge most necessarie , for euery sober christian to be mooued to enter into a serious remembraunce of his ende , to know the meane and manner of disposinge himselfe to god , before , and at the time of his departure : that so by the assistance of gods good grace , hee might liue and die the life and death of the righteous , and that it may bee saide of him , which s. ambrose sometimes spake of abraham , mortuus est in bona senectute , eo quód in bonitate propositi permansit ; abraham dyed in a good old age , for why ? abraham perseuered in his good resolutions , in his old age , yea euen vnto the ende . madam , i beseech the god of abraham , to graunt you abrahams good successiue course , both in the way , and at the ende of the way . your more then vsuall fauor , and long continued acceptance , hath bounde me vnto you , whome otherwise i truely reuerence , for that i am fully perswaded , you truely reuerence god , and serue him , whome to serue , is blessed libertie , yea , ( as i shall in the discourse following shew ) is the most honourable estate of all . to make issue of my duetifull regard , this small occasion is offered . were i a meere straunger , i could not for protection sake , seeke any better patronesse of a religious discourse , thē from a religious disposition : but your particular , respect towardes me many waies , is such , as i shall liue and die vngratefull . i could haue wished to haue made testimonie of my willing intention by some other meanes , thē by publishinge vnder your ladyships name , these small labours , to the view of the world : for i must needes confesse . i w●s very loath ; ( respectinge my owne weakenesse ) to make that knowne vnto others , which is best knowne vnto my selfe ; vntill at last , being ouer entreated by some speciall friendes , from the vniuersitie of oxford , whose sober , iudicious , & very learned aduise , i knewe not howe to gainesay : i was induced to let this presente tracte goe forwarde in the name of god. wherein i seeke not praise , where none is deserued : but onely desire the christian reader , where ought is amisse ) to attribute that vnto my selfe : and beseech your ladyship , that if there bee any thing obserued , which may mooue so much as a good thought , that it woulde please you , to giue the glory only vnto god , to whose heauenly protection commēding you euer in my prayers , i cease for this time to holde you any longer from the matter it self , which followeth . your ladyships in humble duetie christoph. sutton . as death s●aueth thee so shall iudgment find thee the preface to the godly reader . that religion is somewhat out of ioynt , when christian conuersation goes not euen , as it ought with christian profession , it is so apparant it cānot be denied , such and so sensible a defect , as that thereby the whole bodie is not a little blemished . those whose hearts desire is , that israel may be saued , and whose true charity is woont to beseech god , for the good of all , haue not onely lifted vp humble handes to heauen , but also endeuoured by painfull labors , to seeke ( as much as in them lieth , and so farre-forth as the times may permit and suffer ) the best redresse in this case they could : some by substantiall answering , and soberly asswaging the turbulent humors of those men , whose priuate fancies haue much hindred higher proceedings in matters of faith . refuted they may be , and are , quieted they will not bee : others by deuout and learned exhortations , in seeking to make a stay of those euils , which atheisme and want of the fear of god , would in great likehoode bring vpon this declining world , both labouring for their times to keepe some remembraunce of iesus christ in the minds of men , before all be too farre out of square , or come to vnrecouerable ruine . but here may wee not demaunde of the diligent obseruers of our imperfections abroad , whose maner is so much to strike vpon this one string , and by this defect take occasion to call in question , nay , to bring in open oblequie our christian cause , are none fallen at home from the ancient sinceritie , and harmlesse deuotion of former and better ages of the church ? some state medling actions , these vncharitable censures in cleane shutting out from the housholde of faith , and hope of life , those who haue poore soules to saue as well as others , and beare as true a loue to christ crucified as themselues , may put them in minde , that wee may all beare a part togither in that song of mercy ; asper gas nos domine , cleanse vs o lord. may we not all b● thinke our selues on both sides , whether these bee not the dayes whereof our sauiour christ spake , wherin iniquitie shoulde abound ? was euer that old complaint of hilary more trulie verified ? dum in verbis pugnaest , dum in nouitatibus quaestio est , dum in ambiguis occasio est , dum in consensu difficultas est , iam nemo christi est ; while there is strife in wordes , while there is question in innouations , while there is occasion in doubts , while there is a waywardnesse in consent , none is of christ. this nipping and galling one of , and at another ; this eger pursuit of the liuing , and troubling the verie ashes of the dead , ( who can not answer for themselues ) is farre from that charitie that hopeth all thinges : and the counsell of that spirit that biddes vs pray one for another . to see what wit and learning is wont to doe in tossing the testimonies of auncient record to and fro : nay , which is more , in wresting the verie text of holie writ vpon th● tenters of our owne dispositions , would so amaze him , that shall reade ouer with aduisement , the controuersies of these times , as he shall think some of them rather discourses to trie masterie , then otherwise sincere trauels imployed for gods glorie , and his churches good . now god of his mercy grant that once this frowarde crossing worlde may drawe to a christian harmonie , that wee may haue lesse fighting and writing for religion , and more indeuouring on all partes to become as we ought , more religious ; that so this little arke of christes church may nowe in the coole of the euening , with a so●t gale drawe homewarde , and with olde simeon embracing christ , make readie to depart in peace . it is the wisemans aduise to euerie one , remember thy ende , and let enmitie passe . and thus much wee beseech at their hands , in whose hardest iudgement our cause is so feeble , that setting aside all priuate respects , they would at last considerwhose gratious protection hath defended so long his , and our cause , whose louing and watchfull eye hath preserued her , who is ( and god graunt long may bee ) the staffe of our peace , calling to minde that of our sauiour , if you will not beleeue me , yet beleeue me for my workes sake . for those busie spirits nearer home , who would needs gouerne before they haue well learned to obey , and that at their first bourding must sit at the helme to guide all , how raw , how vnskilfull soeuer : but experience hath long time since taught the worlde , and the ruine of the east church , howe daungerous it is to saile in a ship , where the pilots are of a disposition to bee quarrelling within themselues : these mens new deuises in matters of meere conceipt , haue long seemed vnto themselues , better then all the wisdome of the world . but may we intreat them at the last to recount with themselues their own follie , in making it as they haue done , a perfection of godlinesse , to call and reckon others vngodly . and this cursed scoffing at noahs nakednesse , a sport to delight their sower austerities . would to god these strange minded men would listen to the graue counsell of saint chrysostome : quod si cupiditate iudican di , iudex esse velis , sedem ego tibi o●tendam , quae magnum quaestum tibi conferet , & nulla animi labe maculabit , sedeat mēs & cogitatio , iudex in animam atque conscientiam tuam , adducas omnia delictatua in medium , dicastecum quare hoc velillud ausus es , if with a desire of iudging thou wouldest needes be a iudge , i will shew thee ( saith he ) the iudgement seat , which shall be gainfull vnto thee , and no way touch thy conscience , let thy minde and thought sit downe to giue sentence , call forth all thy offences , and begin to say with thy selfe , why hast thou done this or that ? this priuate examining of themselues , would soone make these publike controllers of all others , by plausible pretenses of reformation , to looke nearer home , and amend in themselues where much is amisse . s. paule blamed their course whose manner was to goe from house to house . esau that lost the blessing , was hunting abr●●d ; but iacob that had the blessing and the inheritaunce too , kept at home . the wise man , saith salomon , is the first accuser of himself . and iudah spake humblie of an offender , when hee said : she is more righteous then i. let these men know that obedience is better then sacrifice , and that he who is woont to giue grace vnto the humble , is also said to resist the proud . bee they well assured this sleight stuffe will shrinke when it comes to the wetting . this counter●et coine will proue drosse , when it shall be put to the great triall . an easier matter is it for deuisers to reproue others , then to amend them selues . those who haue a blemish in their eye , thinke the skie to be euer cloudie . nothing more common with troublesome dispositions , which haue not knowne the way of peace , then to bee contending , seldome contented what cause soeuer there be otherwise , to be thankefull vnto god. the lord by the prophet malachie saith , i haue blessed you : the vnthankful people replied , wherein hast thou blessed vs ? if all be not answerable vnto some mens conceipts , all is amisse ; no blessing of god acknowledged , no thankfulnesse at all remembred . to let these also go , with their childish proc●edings , men are men , truth is truth : little need haue we , did wee bethinke our selues well , in this case to complaine : worse we may fear● , better to come we doe not hope for : our rather wāting then enioying , may make posteritte to acknowledge our present good , in which case the religious and well disposed may deuoutly say , o lord stablish the thing that thou hast wrought in vs , for thy temples sake and ierusalem . a third sort there is , who seeing the world deuided into so many parts , care in effect for neither : of these kinde of men the apostle could not but with weepinge speake . and sure what more lamentable , then that men , who beare the name of christians , should liue like pagans , and infidels , and say in their hearts with the foole , there is no god ? is not that of the same prophet founde true in these mens maners ? man that is in houour may bee cōpared vnto the beasts that perish . i th●nke surely saith saint bernard , if the beasts could speake , they would call godlesse people beasts . the ●aunger gre●● , the perill imminent , no feare of god , no remembrance of the state present , for that to come , if euer it were needfull , it is nowe needfull , comparing what men are , with what they should be , to call this world to a remembraunce of it selfe : if i am a father ( saith god ) where is my loue , if i am a master , where is my feare ? if there be a heauen , where is our ca●e in directing our liues , for the obtaining of the same ? if there bee anie thing to do these men good , a remembrance of their mortalitie , and an applying themselues to learne to die , shoulde somewhat aua●le . the hand-writing once against baltazar caused his verie hart to shake , and his knees to knock togither , mene , mene , tekel peres . the worde mene , god hath nūbred thy daies , tekel ▪ thou art weighed in the ballance . i mē take not heed in time , it may bee written of euerie one whose dayes are in the numbring & we may feare lest the hād write peres too which may make al to cōsider both what they are and what they shal be ▪ when we see others dead we may cōsider we shall shortly do the like , & take part in the same lot that they haue done before vs. in the mean seasō , if death be an enemie , as it is , saith the apostle , thē let vs watch it as an enemy , preuēt it as an enemy , & so be a ble to ēdure the assalts therof whē need requireth , & at the houre of our departure rather reioice thē fear . herupon , this present discourse of learning to die , shall first lay before thee ( good christian reader ) how necessary it is for euerie one to enter into a serious remembrāce of his ende . the manifolde reasons that should mooue him to this remembrance , amongst these reasons , specially the meditation of his state , and manifold afflictions incident vnto the life present , should mooue him herevnto . correction causeth the scholler more painfullie to applie himself vnto h●s lesson : and so the manie chasticements in this world , cause vs the rather to ●ee more industr●ous in this learning : the meanes that call vs away from so good a labour are mentioned , and the maner how to auoid these meanes is with all expressed . to make an entrance into this so solemne a subiect ; i was sometime since occasioned by the treatable visitation and most christian ende of that verie woorshipfull knight sir robert southwell , whose approued seruice in this commonwelth , and good reputation in his countrie , is well knowne vnto manie : but of whose true heart to god-warde , both in the time of his life , & at the time of his death , my selfe can truly relate before others . if there be ( as without doubt there is ) a dutie which wee owe vnto the faithfull departed , and a good remembrance to bee had of those happie soules ; then might i not omit a reuerende mention of him , whose portion i trust assuredly is with god. looke what a mournefull minde during the time of this his so christian visitation , could at times consider of , and obserue in priuate , i haue beene since by speciall motiues drawn on , to make that poore labour publike , as a discourse proper vnto the time . for although a consideration of our departure from this world bee a subiect not vnfitting all ages , yet seeing we are fallen into those dayes , wherein manye liue as if they should neuer die ▪ and die , as if with death al were done ; and when they come to depart this world they are so farre to seeke in a right disposing themselues to god , as if they seldome or neuer entrod into any earnest consideration of the same . necessarie are those manie treatises which tend to the amendment of life , but because vpon our last conflict dependeth our eternall victorie , against the professed enemie of our soules , the well behauing our selues in this combate , must needes of all other be most necessarie . to guide the ship along the seas , it is no doubt a good skill , but at the verie entrance into the hauen , then to auoide the daungerous rockes , and to cast anchor in a safe roade , is the chiefest skil of all . to run the race in good order is the part of a stout champion ; but so to run towards the end of his race that hee may obtaine the crowne , is the verie perfection of all his paines . then a good life what more christian like , but after that passed to die in the faith and feare of god , what more diuine ? to order aright the vpshot of our owne time , and farewell from this world , what more behouefull if we respect our selues ? but in these occasions to bee also helpfull vnto others , what more charitable in respect of the communion of saints , and that common ioy we receyue in the good of all ? wee are charged to let men liue loselie , and most vnchristianlie to depart this worlde , to leade their liues , and to goe out of their liues without order : what men doe , is one thing , what wee wish were done , is another . god knowes , and many can witnesse how often , howe earnestlie wee call vpon this carelesse world , to remember that high and weighty businesse of the soule men haue in hande . though there bee not in vse , vnguentes eum oleo , which we finde rather appropriate vnto the former times of the church , and neerest vnto the apostles themselues . yet we say with saint iames : infirmaturquis ? inducat presbyte . ros & orent super eum : and to this ende is our church forme set downe : an order for the visitation of the sicke , so intituled . we wish as hear●ilie as anie christians can , that once the holy exercises of fasting and prayer , were more deuoutly put in practise then we see , and sorie to see the● are . we reuerence antiquitie , wherin without all question , god was more carefullie worshipped , memorable deedes of deuotion and hospitalitie , to h●s glory glorie more chearefullie performed , what is consonant to faith , and good maners , wee allowe and commend euen in those , who seeme otherwise in the opinion of manie so farre different from vs , and wee heartily wish that men might see our good workes , and so glorifie our father which is in heauen . it is said of aristides , who perceiuing the open scandal likelie to arise , by reason of the contention sprung vp betwixt him and themistocles , to haue besought themistocles mildly after this manner : sir , wee both are no meane men in this commonwelth , our dissention will proo●e no smal offence vnto many , good themistocles , let vs be at one , and if we will needes striue , let vs striue who shall excell each other in vertue and loue . the elements though in qualities diuerse : yet doe they all accord for the constitution of the bodie naturall , what should christians but acaccord for the conseruation of the church , that they be not a shame to israel which church is a bodie mysticall : we are all sheepe of that folde whereof christ is the sheepheard , we are all stones of that building , whereof he was the corner . we are all braunches of that vine whereof hee was the stocke . we haue but one god for our father , that created vs all , one christ iesus to our sauiour , that redeemed vs all , one holie ghost to our sanctifier , that doth adorne vs all . we are but pilgrimes and straungers , and wee shall one day find , that a peaceable christian life , with a good departure from this worlde , shal stand vs more in stead then all the world besides , when after bearing our braines in matters of contradiction , we shall perceiue that this charitable christian life is worth all . and therefore beseech we god , the authour of all good giftes , that mercie and truth may meete togither , that righteousnesse and peace may kisse each other . and his glorie dwell in our land , vntil wee come to dwell in the land of glorie . as thou art , i once was . as i am , thou shalt be . a copie of a letter sent from oxford to the authour of this booke , and thought good in his absence to be set down by those to whome the publique allowance heereof did appertaine . master sutton , i haue perused your copie , which seemeth to mee in my simple opinion , very deuout , diuine & learned : the subiect of your booke , i greatly approoue , for to teache to die well , is the forciblest perswasiue to liue well , which alas are in these wicked times , both little thought on : for in deede , men liue as though they neuer made accompt to die : and they die as if they neuer thought on another life . your seuerall treatises are very christian & most necessary in this dying age , to all goodnesse : your phrase and vaine of penninge sweete and patheticall : your allusions diuine & comfortable . i say at once , and i thinke , omnia in illo libro spiritum dininum olent . wherfore my counsell vnto you is , that you woulde make this your booke liue by printing , which may make many liue frō sinning . gods good spirite hath not moued you to take this good paines , now to bury the fruite , so soone as it is borne , and none profited , but that it shoulde be presented vnto the worlde , to liue , when you are dead : foelix & formosa proles est : be not then so vnnatural now , to stifle it in the cradle , or cast it with moyses to drowning : it is worthy the nurcing , and bringing vp of a princes daughter , and your honourable patronesse . the church looketh to haue good seruice of it : the vniu●rsitie , your colledge , your mother , your frendes expect credite & commendation by it : your selfe the father of it , will no doubt haue great ioy of it . goe forwarde then on gods name , and christen it to the world . and so i leaue with my hartiest commendations , longing to see that faire printed , which is now so neere written , i could s●a●ce reade it . from l. col. the 6. of august . 1600. your assured louing frend . r. k. the contents of the chapters . i. an exhortation moouinge euery one to apply himselfe to learne to die . ii. wherein is shewed the cause , why men so seldom● in these dayes , enter into a serious remembrance of their end . iii. how behoouefull it is for euery christian man , soberly to meditate of his end . iiii. wherein is shewed that the estate and condition of the life present , may instely mooue vs to this consideration . v. that a meditation of the li●e to come , may also mooue vs to the same remembrance of our ende . vi. that we need not feare death , much lesse to meditate thereof . vii . that the afflictions of minde , which are incident in the life of man , may mooue him to meditate of his ende . viii . that the griefes of body , may also mooue him to this serious meditation . ix . how it concerneth euery one , in time of health , to prepare himselfe for the day of his dissolution . x. wherein is shewed , the manner of this preparing , or the estate and condition of life , wherin the christian shoulde euer stād prepared for death . xi . how the christian man should demeane himself , when sicknesse beginneth to grow vppon him . xii . how he shold dispose of worldly goods and possessions . xiii . how necessary it is for the sick , leauing worldly thoughtes , to apply his mind to prayer and some godly meditation . xiiii , how the sicke , when sickenesse more and more encreaseth , may be moued to constancy and perseuerance . xv. how they may bee aduertised who seeme vnwilling to die . xvi . how they may bee induced to depart meekly , that seeme loath to leaue v orldly goods wife , children , frends or such like . xvii . how the impatient may be perswaded to endure the paines of sickenesse and death peaceably . xviii . how they are to be comforted , who seeme to bee troubled in mind , with a remēbrance of their sinnes , and feare of iudgement to come . xix . how the sicke in the agonye of death , may bee prepared towards his end . xx. in what maner the sicke should bee directed by those , to whome this waightye businesse doth properly pertaine . xxi . wherein is laide downe the manner of commending the sicke into the hands of god , at the hower of death . xxii . an exho●tation to comforte those , who lament & 〈◊〉 for the departure of others . xxiii . how those that vndertake any daungerous attempte either by sea or land , wherein they are in perill of death , shoulde deuoutly , before , make themselues ready for god. xxiiii . a briefe direction for such as are suddenly called to departe the world . xxv . a consolatory admonition for those who are often ouermuch grieued at the crosses of this world . xxvi . an admonition to all , while they haue time , to make speede in applying them to this lesson of learning to die . xxvii . the great folly of men in neglecting this oportunity or time offered to learne to die . xxviii . wherin is shewed , that this learning to die , may iustly mooue vs to leade a christian life , in holy conuersation and godlynesse . xxix . wherein is shewed in the last place , that a consideration of christ his second comming to iudgemente , ought to mooue euery one to liue religiously , & also to apply himselfe to this lesson , of learning to die . xxx . a short dialogue , between faith and the natural man , concerning mans estate in the worlde , and his departure from the worlde . xxxi . a dialogue between discontentment and hope . xxxii . a dialogue betweene presumption and fea●e . xxxiii . a short discourse , wherin is shewed the great commendation of a peaceable course of life , vnto which wee are moued by a consideration of our ende . disce mori : learne to die. the first chapter . an exhortation moouing euery one to apply himselfe to this lesson of learning to die. true it is , that our abode heere in this world is an ordinaunce established of god , and may also be very acceptable to man. to procure the continuaunce of life , by meanes ordained , is allowable . to auoide thinges hurtfull to the preseruation thereof , is behoouefull . wilfully to hinder our owne health , is not onely against the cours● of nature , but a way to tempt the very god of nature . to wish eyther to bee gonne sooner , or to stay longer in this earthly station , then it shal seeme good vnto him , by whose appointment wee all stand , is a part ( saith one ) of great ingratitude . the time therefore allot●ed vs to walke in , we may accept , vntill god cal vs away , with thankefull hearts : vsing that space to serue him , in holinesse and righteousnesse . to desire with the prophete , that god , who hath taught vs frō our youth by , would not leaue vs in age , when wee are gray-headed : vntill wee haue shewed his power vnto them who are yet to come . with ezechias to do god yet a little more seruice in the world . with s. paule to be content to stay our ▪ dissolution , to be helpefull vnto others . in which respectes , we may accept of , and wish yet some farther continuaunce of our selues and others . the true israelites in desiring so hartely the life and preseruation of dauid their king ; because when he should be taken from them , the light of israel wold bee quenched , and many a good israelite shoulde ( as iacob saide ) bring his gray heires with sorrow , vnto the graue , did herein she● , no lesse dutifull , then godly affection . notwithstanding , seeing that man hath here onely a course to finish , which beeing finished , he must away : seeing that life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , true as the saying hath , a debt to death , who hath absolute authority ouer all , then as the prophet daniell said , heare acceptable counsell : nay heare o mā , counsell by y● wisest amongst men , from the god of heauen , remember thy creator in the dayes of thy youth : or at the least , before the dayes come wherin thou shalt saye , i haue no pleasure in them : that is to wit , thy approaching end it is sufficient , ●aith s. peter , that wee haue seene the time past after the lustes of the gentiles . as if he should haue said ▪ for the time past that is gone , and cannot be recalled . now for god his sake bee carefull for the time to come . that we are not borne angelles wee knowe , and experience dooth shew we are all mortall ▪ liue well and die well : if wee take heede in time , wee may , liue , and not to die , wee cannot . neither are we to regard how long wee liue , but how well we liue . to take then a religious remembrance of our end , as a potion next the heart in this miserable world , that begins apace to w●xe sickly in the doctrine of the resu●rection , and goes forward so coldly in the exercises of christian pietie , will with god his help be a warme , and speciall preseruatiue to the soule , to learne to die , is a lesson worthy our best , and best disposed attention , being a speciall preparatiue vnto a happy ende , wherein consisteth the welfare , of all our beeing . dauid who was for his learning a prophet ; for his acceptation ( saith the scripture ) a man after gods owne heart ; was thē very studious in this learning , who after watching , and fasting hee besought god to be instructed , cōcerning the nomber of his dayes , and the time hee had yet to liue : like the carefull scholler that breakes his sleepe , forsakes his meate , is often in meditation , when he ●eates vpon some seriou● subiect . now therefore this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of all lessons , or learninges , this learning to die , what more waighty ? what more diuine ? where is the scribe ? where is the disputer ? what is it to haue the force of demosthenes ? the pe●swasiue arte of tully , so great an orator ? what is it by arithmeticall accompte , to deuide the least fractions , and with the man of god , neuer to think of nombring the time we haue yet to liue ? what is it by geometrie , to take the longitude of the most spatious prospectes , and not to measure that , which the prophete calleth , onely a span long ? what is it to set the triapason in a musicall concent , and for want of good gouernement , to lead a life all out of tune ? what is it with the astronomer , to obserue the motion of the heauens , and to haue his harte buried in the earth ? with the naturalist , to search out the cause of many effectes , and let passe a consideration of his owne ●railty ? with the historian to knowe what others haue doone , and to neglect the true knowledge of himselfe ? with the lawyer to prescribe many lawes in particular , and not to remem●er the common law of nature , that all must die , which is a law generall ? in a woord , what is it for the deepest worldlings to be able by reaching pollicy , to compasse plots of high enterprise , as doctors in that faculty , and die god knowes , like simple men ? surely all is nothing worth . if thou art wise , bee wise then vnto thine owne soule . as the rich man , saith fulgentius , spoken of in the sixteenth of luke , was poore in all his pompe , mourning in all his mirth : so are those who liue and neuer learne to die : ignorant in all their knowledge . for why ? the greatest rabbines in these professions , may come with nicodemus to be catechised in this learning ▪ wherein either as babes they haue not receiued the first rudiments , or as very trewantes , haue a little by roate , and so soone forget all . well , the perfection of our knowledge is to know god , and our selues : our selues wee best knowe , when wee acknowledge our mortall being . as men we die naturally , as christians wee die religiously . in the schoole of christ , first by mortifying the old man , wee endeuour to die to the world , and then by a vertuous disposing of our selues , for the day of our departure , we learne to die in the worlde . by our dying to the world , christ is saide to come and liue in vs , and by our dying in the world , wee are saide to goe to liue with christ. now therfore seeing to die , is so necessary , and to die wel is so christian-like , let euery one apply himselfe sov●rly to this learninge , as the greatest part of true wisedome . how many in the world beat their braines about friuolous matters : some beeing more busie to knowe where hellis , sayth s. chrisostome , then how to auoid the paines thereof : others pleasing themselues , in pelting and needelesse questions , to seeme singular amongst men . when they come to departe this world , then they perceiue they haue spunne a faire thred , and wearied themselues in vaine ; then they consider howe they shoulde rather haue applyed themselues as they ought , wherefore to grow more and more , out of loue and liking , with these transitory delights : to breake off by little and little , from this wearysome world , to his home-warde , disposing himselfe for the day of his departure is a course most beseeming euery wise christian. let the vaine glorious , who with the camelion , liue by the ayre , and therefore is said to be euer found gaping : who haue with the moone , but a borrowed light in the world , not lighte in themselues , & therefore are still waxing and wayninge , follow shewes , and shadows , all which shal perish , in the twinckling of an eye , but let the wise christiā man learne to die the death of the righteous , that so hee may liue ioyfully heere & hereafter . that which foolish menne are willing to do in the end , wise men do in the beginning . wisedome it is with noah , to build an arke while the season is calme : with ioseph to laye vp store in the dayes of plenty : while y● weather is faire to bethinke our selues of a tempest : in a word , whē oportunity doth serue , to follow a thriuing husbandry , sowing the seed of godly actio●s , in the field of a repētāt hart , that so at y● antumne , or end of our age , we may reap the fruites of euerlasting comfort . we are for the most part euen out of the world , before euer we consider out condition in the same , and we then begin to direct our course aright , whē the time is come rather to make an ende . would to god we would remember that worthy sayinge of one , when hee was now drawing towards the period of his time , quando iuuenis curaui bene viuere , quando senex bene mori , whē i was a yong man , my care was how to liue well , since age came on , my care hath beene h●w to die wel . and of an other , who brake out into these words : nihil suauius in hac vita , quā vt quietus fiat exitus ex ●adem , in this life now nothing more sweete vnto me then to prepare for a peaceable passage from the same . with martha we are combred about many things . mary that sate musing , chose the good parte . vnum est necessariū , one thing is necessary : learne , o learne to die. the enemy that is often loked for , dooth least hurte , when hee makes his assault . if this basiliske death , first see vs , before we it , there is some daunger : but if wee first discrie the basiliske , then the serpent dieth , wee neede not feare . the tempest before expected , dooth lesse annoy , when the storme shall arise . he that leaueth the worlde , before the worlde leaues hym , thinketh of the day of his dissolution : as the sicke man hearkeneth to the clocke , shall giue death the hand : like a welcome messenger , and with simeon pray to depart in peace . yet the weather is faire , wee may frame an arke to saue vs from the floud . yet ionas calls in the streete of niniuie . yet wisedome crieth to all that passe by , vsque quo : o how long will you loue vanitie ? yet the angels are at the gates of sodome . yet the prophet woos ; o iuda how shall i entreate thee ? yet the apostle beseecheth for christes sake , that we would bee reconciled vnto god. to conclude , yet the bridegroome tarries and stayes the virgins leysure , to haue them enter with him vnto the marriage solemnitie . lord that they would make speede , and cast off many meere vanities , seeing the ioyes of heauen carry for them . the pleasures of this worlde , are pleasures in shew : but the pleasures that christ hath layd vp for them , that are his , are pleasures in deede . god almighty increase in our hartes a desire of this learning : that so wee may liue in his feare , & die in his loue , to liue for euer . the second chapter . wherein is shewed , the cause why men so seldome enter into a serious remembrance of their end can wee sufficiently woonder , that the regenerate manne , whome god hath made by grace , ● contemplatiue creature , and by glory , equalled vnto the state of aungels , should bee so delighted in the affaires of thys vncomfortable worlde : so enchaunted with the harlot-like allurements of sinne : so carried away from himself by the way of sensuall securitie , as vtterly to cast away all remēbrance of his ende , and to become worse then an idoll of canaan , which had eyes , & saw not , that is , to haue a reasonable soule , and vnderstand not to induce the sonnes of men lightly , and loosely to passe ouer a religious remembrance of this their ende ? is his sleight , whose businesse was , and is , at , and since the fall of adam , to slay soules : nequaquam moriemini , tush you shall not dye at all ? as if he would haue the remembrance of death ▪ but a melancholy conceite : and least it should make in mans hart too deepe an impression of the feare of god , he will haue the forbidden tree to delght the eye : fayre woordes to please the eare , and driue all away . eritis vt dii : why ? you shall be as gods : when his drift was to haue had them diuels . by this we see , whose practise it is to make the worlde runne at randome as it doth , and so many graceles libertines by a carelesse course to passe ouer their dayes in vanity , their yeares : in folly , so long , vntill they be taken by the euill day , when they thinke not of it , as birdes in the snare , and fishes in the nett , sayth the wise man , and so become vtterly vndone for euer . to muse of our ende , is none of our thoghts : to heare s. paule speake of iudgement to come , is too chilling a doctrine for our delightful dispositions , and makes vs cold at the hart . we cannot abide to stay vppon such austerities . with felix wee are not at leysure , for this ●arring musicke ▪ which soundes not a right in the consort of our worldly pleasures , and therefore will heare it another tyme , happely not at all . to thinke of death it is acheldoma , a fielde of bloud : but to let the time slide wastfully , and our sinnes increas● daungerously : to promise vnto our selues many dayes , to heare placentia , and to be told of peace , peace , though sodeine destruction bee neuer so neere , is our pleasing ditty : vntill the soul bee rocke a sleepe in sinne , and sleepe as sisera ( which god forbid ) he slept ▪ but neuer waked againe . mercyfull lorde ! what will become of this at the last ? if nothing els , yet the dayly instances of death before vs , doe euidently shew , what shall in like maner shortely betide our selues . the enterlude is the same : we● are but now actors vppon the stage of this world . they which are gon , haue played their parts : and wee which remayne , are yet acting ours , onely our epilogue is for to ende . it is a maruaile aboue maruailes , that in a battaile , where so manye goe to the grounde , our remisse hartes can take no warning , to enter into some remēbrance of our state . the neighbours fire cannot but giue warninge of approachinge flames , mihi heri , tibi hodie : yesterday to mee , to day to thee . whose turne is next , god onely knowes , who knoweth all ▪ hee that once thought but to beginne to take his ease , was faine that very night , whether he would or no , to make his ende . if nothinge els , yet so manye , so apparant precedentes , should mooue vs toshake off this strange forgetfulnesse , vnlesse that complainte of cyprian be also verified ; nolumus agnoscere quod ignora●e non possumus : wee will not knowe that which we cānot but know . good lord , into what a daungerous lethargie of the soule are wee fallen , when so many obiectes before our eyes , which are so often sounding in our dullest eares , can nothing moue : or at least so little , as sodeinely all is gone . our mouing is with agrippa , in modico tantum , but onely somewhat , which by and by is forgot againe . our consultations are , volumus , & nolumus , we will , and we will not : and so with the sluggarde , nothinge is done . what long discourse haue we in our greatest meetings , but dead men are partly , if not chiefly , the subiect of the same ? how often heare wee the solemne ●nell . when our selues can say , well , some body is gon ? do we not passe by the graues of manye , who for age , and strength might haue rather seene vs lead the way ? and yet for all this , to dreame , as if there were no death at all ? goe too sayth salomon to the slothfull , sleepe on . let fooles , as they do , make but a sporte of sinne , and say with the olde epicures , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , why ? what haue we to do with death ? they shall one day finde , that death will haue to d●e with thē , when he shall strip them into a shrowdinge sheete , ●inde them hand and foote , and make their last bed to be the hard and stony graue . of which sorte of men , that moane of moyses may iustly be renewed : o that this people were wise , and would remember the latter thinges . that they would cast to minde , the dayes will come , and god knoweth how soone too . when the kepers of the house shall tremble , which are the handes : when the stronge men shall bow themselues , to wit , the legges : when they shall waxe darke , that looke out of the windowes , that is to say , the eyes : when the eares , or daughters of musicke shal be abased : when grashoppers on bended shoulders shal be a burden : when the wheele shall be broken at the cisterne : that is the hart , whence the head draweth the powers of life : in a word , when dust shall turne to dust againe : the ioyntes stiffed , the senses ben●mmed , the countenaunce pale , the bloud colde , the eyes closed , the browes hardened , the whole body all in fainte sweate , wearied . heare o earth , earth , sayth the prophet : almighty god clothed our first parentes with the shinnes of dead beasts , that when they saw what was about thē , they should remember by reason of sinne , what shoulde become of them . when christ shewed at his transfiguration vpon the mount , peter and iames , a part of his glory ; he shewed them withall moyses , and elyas , two dead men , are de●acted from men : which might bee withall a remembraunce of their mortality . when the prophet dauid spake of mans vncertaine condition and certayne en●e , in the 49. psalme , because it is so long before ; the most glorious amongest men , in the eye of the world , will remember thēselues to be but men . first , he● speaketh vnto all : heare all yee people . and least any shoulde thinke themselues exempted , thē vnto all , of all estates : high and low , rich and poore , one with an other : and because he would haue it knowne to be a matter of importaunce in deede , hee sayth : my mouth shall speake of wisedome , my hart shall talke of vnderstanding : vtter inge the selfe-same twise ouer , as if wee might wonder , what the prophet had to say , which is indeede his own wondering . seeinge that wise men die as well as fooles : that death groweth vpon them : that their beauty shall consume in the sepulchre : that they shall carry nothing away with them : that all their pompe shall leaue them , when they go and follow the generation of their fathers : yet for all this they thinke that they shall continue for euer , and their dwelling places endure from one generation to another , callinge their landes after their owne names : this is their foolishnesse saith he . and surely as in many other thinges , the wisedome of man is foolishnesse with god , so is it in this , ioseph of aramathea , a rich mā ( as we read in the gospel ) had a sepulcher in his garden . surely in places , where we take felicity , wee should not but haue a mention by some good thought at least . of our mortal beeing . in all other affaires wee are often vigilant : but in this so remisse , as if all wer but a game . did we watch death , which in times of our chiefest delighted most watcheth vs , and often taketh vs too ; then would we not liue as we liue , and sinne as we sinne , but giue a thousande dalliances , a bill of diuorce , as if for their baggage dealing we would haue no more to doe with them . but so long as wee liue , wee spend our dayes , as if we had an estate of feesimple , or patent at large to continue as we lift , to commit sinne , as easily as beasts drinke wat●r , without remorse , without feare . one of the greatest euils in the life of man , is a carelesse neglecte of gods woorship . one of the greatest causes of this neglect , is the forgetfullnesse of his ende . therfore ( saith gregory ) doe so many cast off all care of christian piecy , beecause they neuer care at all . to minde their present condition of humane frailty . when the prophet ieremy woulde shewe the state of ierusalem to haue become altogether irreligious : without mentioning many causes , hee expresseth the maine cause in briefe , as thus : non est recordata finis , she remembred not her end . so by this wee see , sathan hath no more daungerous deuise to draw men from god , like absolom , who stole away the hartes of the people , when they were goyng downe to doe homage to dauid their king , then by stealing from their hartes this remembrance of their ende . the panther , as is written of him , knowinge howe beastes flie from him by reason of his oughly head , which frayes thē , thrusts onely his head in some secrete corner , whilest they gazing on his goodly spotted hide , nothinge suspectinge their approaching ende , suddenly he breaketh out , and prayeth vpon them . so this foule headed panther sathan , perceiuing well , how much delight men take in worldly pleasures , hideth his deformed head , settinge out his fine coulored skinne ; that is , the glory and vanitie of pleasaunt , but daungerous delightes , whilest in the meane time they neglecting their enemy , their ende ; hee suddenly seeketh to entrappe and deuoure them . wherefore men had neede be prepared and vigilant in thys respect , that they may bee euer prouided against his so subtle deceites , and remember their end , before it end them ; that is , beefore it be said , as vnto ahaziah , thou shalt not come downe from the bed , vnto the which thou art gone vp . and that which is chiefest of all , beefore the soule by a consumption of sinne , pyne to death . blessed lord ! who ? were he not carelesse in the superlatiue degree , would not sometimes retire himselfe from this combersome world , and remember that which almost hee cannot forgett , that he must one day die ? why did god leaue , saith s. austen , our last day of our life vnknowne to vs ; was it not because euery day should be prepared of vs ? which preparing wee may not neglecte vpon paine and perill of losse foreuer . wherefore let them take heede in time , who passe ouer their dayes pharao-like , atheist like , sayinge , who is the lorde ? wee haue sinned , and what euill is happened vnto vs ? be they well assured , that death like a sargeant sent from aboue , vppon an action of debt , at the suite of nature her selfe , will sooner or later , attache and arrest them all : and make them aunsweare this high contempt , where god himselfe is a party , at the courte of heauen . let them know ▪ that all must yeelde , bee they as strong as sampson , as glorious as herode , as mighty as alexander : this tyrant time will sweepe them all away . moyses vpon the mount abarim : aaron vpon the mount hor : methusalath after so many yeares . the holiest , the healthiest , where , or when , we know not : all must downe when death commeth . wee dayly see it , and will not sticke sometymes our selues to say as much , and yet remember nothinge lesse , as if it were onely some arbitrable matter , and so wee bring our yeares to an ende , as it were a tale that is tolde . of all other we cannot sufficiently maruelle , that olde men , when as now drooping nature putteth them in minde , that their continuance is not long , when bended backe makes them looke downe , whether they will or no , and biddes them thinke of their hearse or graue : to see these either addicted to the insatiable desire of gaine , or giuen vnto the lightest behauiour of youth , shewes them to be far from this religious remembraunce of their ende . sophocles a heathen man would blush for shame to see the most vnseemely matches & marriages of our time . wherein age and youth are yoaked together ; a thing so contrary in nature , so vnseemely in reason , as nothing more : and the inexcusable folly of age , to bee so farre from a consideration of that which is seemely both before god and man tully could say longe agoe , of ciuill gouernemente amongest men , aptissima arma senum exercitationes virtutum : olde mens weapons , what shoulde they els bee , but exercises of vertue ? in christianity , more fitter wer it a great deale for them , to be at their deuotions , then to do often as they doe . isaack thoughte it tyme at these dayes , to commune of blessing , and of his ende : my sonne let me blesse thee , i am olde , and know not the day of my departure . they doe as much labour in effect and more , that sit at the sterne , and gouern , as those that toyle and tosse otherwise : but to mooue age to this consideration , the very beholding of others , that goe before them , is in reason sufficient . when the thirde gouernor ouer fifty , of whome mention is made in the seconde booke of kings , saw but his two fellow captaines ouer fifty deuoured before him , it went so nere his hart , that he came forth , fell downe and besought the man of god , that his life mighte bee pretious in his sight . how many fifties in late yeares of mortalitie and warre haue we seene , or heard to haue beene deuoured by death ? how many of our fellow souldiers in this spirituall conflict , in which wee all fight , haue wee seene die in the fielde ? how many of our deerest frends haue taken their leaue and gone before , and yet for all this there is no comming to make humble supplication ( i say ) not to the man of god , but to god himselfe , that our liues and deathes may be pretious in his sight as is , saith dauid , the death of hys saintes . the publicans but hearing the axe to bee laide to the roote of the tree , and that euery tree , which did not bringe foorth fruit , should be hewen down , and cast into the fire , it made them come to iohn the baptist wyth their quid faciemus ? o what shall we doe to avoide these thinges ! the men of niniueh hearing but once of their imininent ende , it wrought such , & so great remorse in them , as they all out of hand fasted , put on sackecloth , and sorrowed for their sinnes often hath god knocked at the doore of our hartes , to aduertise vs of our mortalitie : for whe is there that hath not sometime experienced in himselfe by feeling the infirmity of his declining nature ? by auoidinge the perils of apparant daunger , beesides the sondry warninges to this effecte , whether we must ? and here wee may all wonder at the mercy and patience of god , whō by these motiues dooth admonish vs of our approaching ende . but yet for all this how little humblinge of our selues is ther before him , whose dominion reacheth vnto the endes of the earth , whose power is aboue all powers , from generation to generation , worlde without ende : who bringeth to the graue , and rayseth vp agayne . what a daungerous course is it neuer to awake christ , though the shippe leake , and bee often in perrill of drowninge , neuer to thinke of god , vntill wee stand in neede of him , neuer to begin to liue , vntill wee are ready to die , neuer to call to minde that time of times , vntill we heare the trumpe soundinge , vntill we see the graues openinge , the earth flaming , the heauens melting , the iudgement hastening , the iudge with all his angels comming in the cloudes to denounce the last doome vppon all flesh , which will bee vnto some , wo , wo : when they shall crye vnto the mountaines to couer them , and for shame of their sinnes hide themselues , if it were possible , in hell fi●e . if we haue any feare , this shoulde mooue feare : if any remembrance , this shoulde cause a carefull remembrance of our ende . o consider , saith the prophet , you that forget god , least he take you away , and there be none to deliuer you . saluation is a matter of great earnest . our sauiour christ by those parables of the wise virgins , and watchfull seruauntes , what els doth he teach his disciples & vs all , but in so weighty a cause to be carefull in deede ? wee haue as much neede as any that euer liued vnder the cope of heauen , considering these sinnefull dayes . when god saide , the wickednesse of men is great vppon earth , it was time for noah to prepare for an arke to saue himselfe . when once the crye of sodome was ascended to heauen , it was time for lot to thinke of his departure , vnto the hill countries . when this world now after many strong fittes of great contentions beginnes to trifle idlely with euery fancy , we may partlye gather by these sickly signes , which may it is drawing and say . god of heauen helpe this worlde , for it is a weake worlde indeede . these bee no dayes to liue securely in : but rather time and high time is it for euery one , to amend one , that god may haue mercy vppon vs all . haue wee not example by them that sleepe vntill the bridegroomes comminge , that euerye knocke will not bee sufficiente warrant to enter ? by him , that wepte for a blessinge , when it was too late : that euery sigh will not be a satisfaction for our sins . t is most sure , and we had neede looke to it in time : where the tree falleth , there it lyeth . and as the last day ( saith s. austen ) of our life leaueth vs ; so shall the day of doome finde vs. to let all alone vntill it be too late , was their folly , who long since were drowned in the floud . to cast onely for wealth and ease , was his worldly wised●m , that made a suddaine farewell from both : when that night his soule was taken from him , and not yeelded of him . to deferre all vnto the last push , neuer entringe into a religious remembraunce of our ende , is an effete of that ill spirit , called sensuall security , which kinde of spirite is not cast out , but by fasting and prayer . the third chapter . how behoouefull it is for euery christian man , soberly to meditate of his ende . in the whole tenure of a christian life , no parte more heauenly , then that wee spende in religious meditation , for this religious meditation , no subiect more neerely concerneth the state of man , then often to beate vpon a remembrance of his ende , wherin consisteth the center of al his desire● , the haruest of all his labours , his s●re and most happy repose for euer . how behoouefull then is it for euery one , to sequester himselfe sometimes frō incombrances of this worlde , vacare deo , to bee at leasure for god , & to call his best thoughts to counsel to this businesse of his soule : the manyfold effectes of so good and practise will easily shewe and approoue as much . for who is there that with ezechias will not fall to set his householde , his life , his soule , and all in order , when once that of the prophet mooues his very hart : ezechias moriere , ezechias now god bee mercifull vnto thee , thou art no longer a man of this world , dispatche to bee gone , thou must shortly die ? who is there that will not set downe , and cast ouer his bils of account , before he run too farre in arrerages , that thinkes throughly he shall ( beefore long bee ) heare his masters voice to warne him out of office : iam non poteris villicare , thou shalt bee no longer steward . in a generality , how this or the like remembrance causeth a carefull direction of all our life , whē any temptation doth come , that of the wise mā doth briefly expresse : my sonne remember thy ende , in whatsoeuer thou shalt take in hand , and thou shalt neuer doe amisse . this remembrance , if it did sincke into the hart , whereas often like a peece of musicke it soundeth in the eare , then would it woorke better effectes in the world , then commōly it is wont . if coueteous menne , who seeme possessed with a spirit of hauing , who like moales and antes , are alwayes turning in the earth . if the proude , who like gyants , with contempte , disdayne the meaner sorte of menne , who are made of the same mould ▪ as well as they , did deepely consider that one of these dayes , they shall become a clod of earth : when like a state-searcher . death will see they carry away nothinge wyth them , when these loftye lookes shall bee layde full lowe , and all their glorye bee eclipsed : some good thoughte to this effecte , would make them say with naaman the sirian , god be mercifull vnto vs , in this one thinge : that wee thincke not oftener of our ende . would any ammon committe that freely in the sighte of god , which he shameth to cōmit in the sighte of the meanest of all gods creatures ● . would any ahab oppresse & wrōg poore naboaths ; & did himself remember hee were but a soiourner , as wer his forefathers ; & that after an euill course , he must shortly goe to answeare for all , when the hart shall feele , for wrong offered , many a colde pull : and the sinnes lye vpon the soule , as heauy as lead . our sauiour christ saide , to fore-warne reuolters : remember lots wife . so may it bee sayd , to aduise all oppressors : remember poore naboths vineyard . to call to minde , that this world , and the glory thereof , so soone passeth away , that we are heere to day , and gone tomorrow . if nothinge els : yet with men of reasonable capacitie , this were inough , were it considered , to contayne them within the listes and limites of a christian & conscionable course . but because this is not considered , so many liue , as if they had no soules to saue . such is the calamitie of our time : non sic erat a principio ; but it was not so from the beginning . the godly patriarkes , in purchasing onely a place to bury in , what doth it els , but manifestly shew vnto succeeding posteritie , howe mindefull they were of theyr state mortal . that song of moyses , which the auncient fathers say , the people of god vsed , in forme of a dayly prayer , to witt , the 90. psalme , wherein both man● frailtie is acknowledged , is also this petition pathetically inserted : lord teach vs to nomber our dayes : doth it not shew vnto vs , with what deuotion they ●aily entred into a remembrance of their ende ? where is that mindfullnesse of abraham , so great a patriarke , who confessed himselfe to bee but dust and ashes ? of iob , who dayly wayted till his chaunginge shoulde come ? of king dauid , who made no other reckoning of himselfe , but to bee onelye a straunger amongst men ? of the apostle s. peter , who counted his contynuance here , but an abode in a tabernacle , which hee shoulde shortlye laye off . tabernacles were only for men in warrefare & pilgrimes , to shew , while we are in these bodies , wee are no other , but men ready to remooue . how farre these were from setting their repose heere in earth , we may hence easily perceiue , amongst heathen men , the emperours , when they were crowned , the sepulchers of dead men were shewed vnto them , and they asked , what one should bee made for them ; thereby putting them in remembrance , that they must looke for no other , but themselues shortly to haue the like . for the old saintes and seruauntes of god , who liued in a continuall farewell from the world , like wise marchantes alwayes thinking of their returne , endeuoured to take vp treasures by billes of receite , where they should stay and make their abode for euer . iacob was carefull in his iourney to haram . iacob slept , the same night god shewed him a ladder , the top wherof reached to heauen . iacob that as the iourney thou and al pilgrims should be carefull of indeede . the philosophers who saw no farther then the cloudes of humane reason , perceyuinge the declining course of humane nature , could say , the life of wise men , what should it els bee , but a continuall meditation of death ? if any to exercise himselfe in this speculatiue remembrance of hys state , would keepe a catalogue to this ende , and often recite by name ? how many reuerend prelates , how many graue counsellors , how many worthy men of armes , & gallants of the world , how many of his nerest familiars he had knowne , within these few yeares , to haue flourished wyth their troupes and trames after them ▪ saying ( good lord : ) are t●ey not deade and rotten ? are they not all gone almost , as if they neuer had bene ? why should menne make so much accompt of this world , that is so transitory ? againe , what more effectuall meane , to make vs shake off the allurements of this life , as paul did the viper , into the fire , then this or the like religious meditation of our ende ? almighty god would shew the prophet ieremy in no other place , then a house of clay , the state and condition of the despisers of his word , to signify , that wee are best lessoned , where our fraile estate may bee best considered . the wise man could not but woonder , why any shoulde bee puffed vpp with pride , considering what he was ▪ quid ●uperbis terra ; o earth saith he , why art thou proud ? as if all our pompe , and our selues too , were no better then the ground we treade vpon . a strange case to see the meanesse of our estate , and yet to exalt our selues ? to consider vpon how weake a foundation we stand , and to thinke of nothing lesse ? if we will needs be high minded , would to god we would set our mindes on heauenly thinges , or things on high . for consideration , necessary is it , to thinke of that which must necessarily beefall . were it but onely for that which stands lyke the law of the medes and persians : constitutum est omnibus semel mori : it is enacted that all must die ▪ this were inough to cast a cloud ouer all mens fairest delightes . but that same post autem iudicium , ther is somewhat more behinde , and that is called the time of iudgemente . this once possesing the harte ▪ there neede not so manye penall lawes to deterre them and their affections , which are often so far out of square , from extreame impietie . the cocke ( saith one ) fearing the eagle and the hauk , hath one eye fixed on his meate ▪ and the other often directed in the ayre : so a prouident godly man prouiding before-hand thinges necessary , hath respect vnto the eagle , or christes comming in the ayre to iudgement , as also vnto the hauke , which is death , therefore called rapax ▪ because it suddainely seizeth and prayeth vpon all . a generall restrainte from euill ( saith cassianus an auncient writer ) is a mindfullnesse of death , which the egiptians perceiuing , thought a bare resemblance thereof , al trembling and shaking brought in at their solemne feastes , to bee a speciall ●neane to mooue the beholders vnto sobrietie . the centurion in the gospell ▪ who otherwise was farre off from acknowledging the sauior of the world , when hee saw the vale rent ▪ the earth mooue , the stones cleaue a sonder ▪ the heauens mourne in blacke , and after all the graues themselues to open and yeeld vp the dead bodies of the sainte● ▪ a spectacle of death amidst all ▪ mooued him to giue this testimony , surely this was the sonne of god. seeing then that henc●●rise so forc●able motiues vnto a godly and carefull direction of our wayes ▪ did wee but sometimes behold that pale horse ▪ and he that sits thereon , whose name is death , in our musing dispositions , it would make vs trample vnderfoote many alluring occasions , and cause vs to steppe backe in the pursuite of some sinnefull vanities . the holy ghost resembling the state of mā , to the grasse , to a shadow , the smoke , a vpour , a flower , things of so small continuaunce , what els would hee intimate vnto vs , but a consideration of our vnconstant and variable estate ? the apostle s. peter vnto the dispersed iewes , and conuerted christians , to draw them from carnal desires , vsed this as an arga●●ēt of effect , obsecro vos tanquam advenas , & peregrinas , i beseech you , saith hee , as pilgrimes and straungers : as if he should haue said , seeing you are in this world but as wayfaring men , stay not your selues vpon carnall desires , 〈◊〉 bay●es of sathan , and very bane of your soules ▪ abstaine from them , flie them . it is the manner of straungers not to intermeddle with many , much lesse daungerous attemptes : but no wise and circumspect men , to remember , they are only in the way to a farther home , of more continuance , wher they are to make their abode . wherefore saith s. austen , nihil aliud in hac vita peregrinationis nostrae meditemur , nisi quia hic non semper crimus , & ibi locum bene viuendo praeparabimus , vnde nunquam migrabimus : let vs meditate in this life of nothing more , then of our pilgrimage , that heere woe shall not alwayes bee : preparing our selues rather to that place , whēce we shall neuer depart , but haue a sure stay for euer . and s. ierome , qui quotidie recordatur se esse moriturum , contemnit praesentia , & ad futura festinat : he that doth remember , that die he must , little regarding thinges present , euer hasteth towards things to come : which the olde enemy of man perceiuing , seeketh nothing more then to draw vs frō this frequēt meditation of death , chiefly by the pleasurable allurementes of intising vanities . the hunter when he seeketh to take the tygers young ( which is onely one ) is said , to set vp looking glasses , where the tyger should passe a longe , in seekinge this younge , which shee doth sometimes by straying abroad , loose ; finding in the glasse , a resemblance of herselfe , leaues the pursuite , and looseth her younge . this olde hunter perceiuing mans industry , in the conseruation of that which is one , and onely one , his deere soule ; would by many goodly shewes , make vs neglect this religious care , and stay our selues , vppon euery triuolous delighte , so longe , that wee cleane forget , whereabout wee goe , and so hazarde that , which the prophet calleth , most precious , euen the redemption of our soules . but the prouident christian man , knowing how daungerous it must needes bee , for the bird to take delight amidst the ginnes , and snares , of the fouler , makes no stay vppon these intising euils , soares aloft , and taking the winges of contemplation , thinkes of the ioyes of heauen , the paines of hell , his owne death , and the death of the sonne of god , for the saluation of vs all : with daniel , strawes ashes or thoughtes of his earthly beeing , to descry the steps of death , who stealeth along and eateth to the continuance of our dayes : or like a skillfull pilot , who often sits at the sterne , lookes vnto the stars , and planets , beares off from the shelues of many daungerous occasions , that so by the prosperous gale of god his holy spirite , hee may put into the port of euerlasting rest . no seruants , more orderly vse their maisters talents , then those , who euer feare their maisters sodayne returne . no householder more safe ; then hee who at euery wateh , suspecteth the theeues entring . when that of the prophet esay cals vs aside from the world , and tels vs softly , mori●re , thou shalt die , it makes vs penitent , for the time past , and respectiue for the time to come causing the feare of god , to haue a predominate force , in this our naturall , and otherwise weakely constitution . to meditate therefore of our ende , at our lying downe , which doth res●●uble the graue , and our rising vp , which may minde vs of a ioyfull resurrection ; to make this remembrance , the key to open the day , and shut in the night : is a behoouefull practise , and we shall soone perceiue it ▪ by the manifold effectes , which doe then consequētly ensue . isaack vpon sarahs death went forth to meditate : hauing lost sarah , he met rebeckah . wee sometime loose earthly comfort ; but going foorth religiously to meditate vppon god his excellency , and our own ●railty , wee meete with rebeckah , better comfort , that is to ▪ say , heauenly . the fourth chapter ▪ wherein is shewed , that the state and condition of the life present may iustly mooue vs to this con●sideration . amongst the manifolde reasons which may induce vs to this religious remēbraunce of our ende , none more effectuall , then a due consideration of our estate present . for what is our life , but a ionas growen , sodainely sprung vp , and by and by , withered againe , and gone : but a iacob ▪ pilgrimage , the dayes whereof , are in nomber ●●oo , and in condition euill is not all our glory but as the visions which esdras saw , goodly to looke vpon , an● vanished in a moment ? or as nabuchadnezzars image , that had a head of golde , brest and armes of siluer , and yet one dash with a stone out of the rocke , brought all to ruine ? may it not be said of the goodly pompe , and most glorious shewes , which we so much admire amongst men , as christ said , of the buildinges of the temple : see you not these thinges ; verely , there shall not be lefte a stone vpon a stone ? as if little or no mētion at al should be lefte . as for popular applause , is it not much like smoke , which the higher it mounteth , the sooner it vanisheth away ? and for beauty ▪ doe not some few fittes of a ●ea●er , marre all the fashion ? o the inconstancy of all worldly glory ! all t● is stately and pageant like pompe shall vanish away , and come to nothing , as if it neuer had bene . hee that had come to the tombe of alexander the great , and there found interred , within the compasse of seauen feete , him , whom a whole world could not suffice , might hee not iustly say , is heere the mirror of the world ? is heere the flourishing monarke of his time ? o world most vnwoorthy to bee affected of vs ? we are but tennants at wil , in this clay farme , the foundation of all the building , is a small substance , allwayes kepte colde , by an intercourse of aire , the pillar wherevpon the whole frame stayes , to only the passage of a little breath he strength , some fewe bones tied together with dry stringes , or sinewes , how so euer we peec● and patch this poore cottage , it will at the last fall in manus domini , into the lords hands and we must giue surrender , whē death shall say , this or this mans time is come . first wee mourne for others , a little after , others mourne for vs. now we supply the places , and offices , and heritages of them that were before ; and cre long be , others shall come a fresh in our roomes , and rule where we rule , sway where wee sway , and possesse all which wee haue scratched together with care ▪ kept with feare , and at last , left with sorrow . whereby we see , that we came not into this worlde to build houses ▪ or purchase landes , and ioyne house to house , but rather by this our short continuance , we are put in minde , to haue temporalia in vsu , aeterna in desiderio , these temporall thinges in vse , but eternall thinges in desire ; to vse this worlde , as if we vsed it not ▪ and so be gone . to this short continuance of life may be added , the miseries of the same . for all is not life ▪ we heere liue : when iob said . man that is borne of a woman , hath but a short time to liue he by and by , sheweth , how this time is annoyed , and is , saith he full of misery . herevppon by the grecians , the first day of the life of man , was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to say , a beginning of conflicts , our ingresse , and egresse , is with signes of sorrow s. austēn saith of mans first entrance into the world : nondum loquitur & tamen prophetat , a tender infant , not able to speake , doth by teares prophesie of the sorrowes incident in the life of man. come we to our new birth ▪ according to grace , doe we not in baptisme take our prest money , to fight a battaile , vnder the banner of christ our chiefetaine ? and thou needest not , saith s. austen , care to fight against many enemies , for be thou well assured , in my enemies will fight against thee ; which combate cyprian declareth after this manner : if thou , o man ouercome coueteousnesse , coueteousnesse being ouercome , some euill affection will assaile thee : if that euill affection bee strangled , vaine glory will allure thee : if vaine glory be ●espised ; wrath and a desire of reuenge , will incense thee : if wrath be pacified , then pride will puff ▪ thee vp : if pride be allayed , some other enemy will step , to giue thee 〈◊〉 fresh assault : as if the whole life of man were no other , but a continuall hacking , and he●●ing at , and of these hydraes heads of sin . the last enemie that shall be destroyed , is death : to shew that vntill death become and gone , an end of enemies will neuer come . i heard a voice from heauen saying . ( saith s. iohn ) blessed are the dead which die in the lord , they rest from their labors : as if the saintes neuer rest , vntill rest and blessednesse meete together . here the flesh is the field wherein wee must be euer toiling . sin is the iebusite , that will be euer troubling : the world is the stepmother to gods children , that will be euer chiding : afflictions are the waters where our gideon will trie whether we are fit soldiers to fight his battell . we reade in the eleuenth , sixteenth , and one and twentieth of the booke of nombers , that the people much murmured in the wildernesse , thinking that after their deliuerance out of egypt to haue found their sweetnesse , there the people were deceiued : god keepeth that vntill wee come into the land● of promise . wee must not look● for our happinesse here , god keepeth that vntill we come into th● holy land . here wee are euer●day gathering manna : whethe long sabboth comes ▪ the● we cease gathering . ioseph gaue his br●ethren prouision for the way , but the full sackes were kept in store vntill they came home vnto their fathers house god giues vs heere a taste and a say of his goodnesse : but the full sackes are kepte in store , vntill we come vnto his heauenly king doine . for this life adam in ●●dore vultus tui , in the sweat of thy browes thou shalt eate thy bread : nay adam in laboribus comedes cunctis diebus vitae tuae , in labour and sorrow shalt thou eate thereof all the daies of thy life , vntill thou returne vnto the earth , out of which thou wast taken . as if the daies of man by reason of sinning ; were no other , but the daies of sorrow : because euerie day hath suam malitiam , his griefe : and euerie night s●um terrorem , his terror . so that in this the auncient saying will bee verified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , humana vita non est vita sed calamitas , the life of man is rather calamitie then life if one haue goods and substance be liueth in trauell , and is same to imprison his mony vnder ▪ loth and bolt , for feare it should flie from him . if he be destitute and needie , he liueth in griefe , because want is grieuous vnto mans nature . if he be in high estate , he is either enuied , or enuieth : as if the chiefest felicitie of worldlings were infelicitie : and no other ▪ but splendida miseria , a verie shining miserie : if we will heare augustus so great a potentate , we shal find him wishing rather to leade a priuate life , then to inioy , the whole regal empire of the west cyrus king of persia , was wont to say ; that did men but know the infinit cares he sustained vnder an imperiall crowne , hee thought no man would so much as stoope to take it vp if these who had the chiefest glorie amongst men , found all so weari●some , much more may the christian soule resolue neuer to 〈◊〉 her sweete requiem , vntill shee come to beare a part in that ioyfull quire of saints and angels a boue in heauen . for the delights of sin they go downe as the win ▪ ( saith salomon ) pleasantly at the first , but at the last they bite like a serpent , and are as the rose , when the flower is gone , ther remaines nothing but a pricke : in a word ▪ they play vs a very tragedy . howsoeuer they begin with applause , yet at the shutting vp of all they will end with horrour . in the meane time doe we not see the v●ces themselues rewarde their followers with sundrie griefes and infirmities at the last , and their fairest end often to bee extreame penurie . for the world it selfe , doth it not ( saith s. iohn ) passe away , & concupiscentia eius , and the lusts thereof , doeth it not shew matta very iudas part , & betray them vnto sathan , saying , whom i kisse with a fained signe of loue , take them , torture them : which is enough to make them out of loue with this world , and with lot to get them from sodom , or with the saints , to come out of babilon , or the affections of this sinfull world , that they bee not partakers of the punishment , to be inflicted vpon the same . now to come a little to the state of those in this world , whose inheritance is aboue , what els do they find it but a maine sea of calamities , where they are tossed with the billowes of many stonnes , and do feele this passage full of bitternesse . least they should take too much delight in wasting to and fro vpon worldly pleasures , god doth ballast their ship with some affliction , to see a little the state of gods owne friendes . there was neuer yet a moyses , but hee had a iannes and a iambres to resist him neuer was there a good ioseph , but hee had in his owne fathers house vnkind brethren to enuie him . neuer an elias , but a i●sabel to hunt him . neuer a paule , but an alexander to doe him much eu●ll . neuer a reuerent athanasius , or most learned and painfull bishop of his time , but bolde spirited schismatickes wrongfully to maligne him ▪ wherfore to haue enemies in this world we must be content , it was his case that now sits at the right hand of god in heauen to suffer persecution , t is no new accident . sic pers●cuti sunt prophetas , qui fuerunt ante vos , said our sauior to his disciples , the prophets of old dranke of the same cuppe , all suffered . from this annoyance we may come vnto the domesticall or home troubles within our selues , where olde adam , or nature , like hagar the bond woman is verie disdainfull towards her mistresse sarah : to witte , infused grace , where the rebellious appetites conspire against the regiment of reason , where our will like another eue is stil prouoking vs to reach after the forbidden fruit , where sinne like tarquinius the proud , would tyrannise & vsurpe a perpetual dictatorship , did not the regenerate like men of courage and constancie cast him out of his kingdome . and thus labouring to bring all to that seemely monarchy of gods spirit , no small labor and trauell is vndertaken . in pleasing men wee often incurre a greater losse by displeasing god : by pleasing god ( which is best of all ) we often times displease men . so which way soeuer wee cast our eies , wee see and find that of the wise man verified : great trauell is created for all men : and a heauie yoake for the sonnes of adam , from the day that they come out of their mothers wombe , to the day that they returne to the earth the mother of all thinges : from him that sitteth in the glorious throne , vnto him that is beneath in earth and ashes . this being the estate of all in general , sinners corrected , sonnes chastened , nay the euill themselues much tossed and turmoiled , they that worship the beast ( saith s. iohn ) haue no rest day nor night , as they haue not who make an idoll of sensual pleasure . looke how many vices , so many furies is wont to haunt the licentious liuers . but the good , who onely haue their trials , and are proued with simon of cyrene , euery one with his crosse must bee content to accompany christ vnto his kingdome . manifolde troubles are incident to all , but in more special manner vnto those who are going from the dirt and mire of egypt , to doe sacrifice to god , who will bring them into a good land , the remembrance whereof may make them wish with dauid , that they had wings like a doue , and so flying they might come to rest . wherefore for these transitorie and fleeting delightes of this sinfull world , happie are wee if wee see them , more happie if we shun them , but most happy of all when god shall take vs cleane from them , when we shall be deliuered from this irk●some necessitie of sinning . it is some comfort vnto the wayfaring man to commune of his iournies end . ioyfully doth the bond mā reckon of the yeare of iubilee . this wearisome pilgrimage of ours may iustly mooue vs , this burdensome bondage may mooue vs indeede ▪ to enter into a sad remembrance of our ende , and pause with that of the apostle , haec medita●e , meditate of these thinges . elias fled but a dayes iourney before iesabell , and he said , it is inough lord , take my soule . the angell would haue toby reioyce : toby replied , quale mihi erit gaudium , qui in tenebris sedeo , &c. what ioy can i haue , that doe here sit in darkenesse , and doe not behold the light of the sunne ? those of babilon , would haue the israelites sing them a song . alas , what song could they sing , being so sorrowfull captiues as they were ? here we are flying before many iezabels . heere wee sit in darkenesse , and see not the true ●ight , that doth shine aboue in glory . heere wee are poore captiues , what reioycing should we haue in a vale of teares , in so low and marshie a soile , naturally subiect vnto moisture ? this farre country is full of penury and sorrow , no plenty , no musicke , vntill we returne vnto our fathers house . while we are on this side iordan , wee are amidst many trials , and to say trueth , we may looke for no other . wee finde that of s. austen true , quid est diu viuere , nisi diu torqueri ? what is it to liue long , but to be long troubled ? wee reade that noahs dooue , at her first flight from the arke , ( well shee might mount aloft ) fetcht many retires , but shee could haue no resting place , vntill noah opened the window of the arke , to receiue her in againe : so the poore soule may soare a time , by lifting vp many a sigh ▪ and supplication vnto god , who at last doth open the window of his heauenlye arke ; and then , but not before , shee hath sure footing , to rest for euer . those good men , saith the apostle s. paul , in the eleuenth to the hebrewes , of whome sometimes the bad worlde was vnworthy , wandred vp and downe , in sheepes skinnes , in deserts , as men forelorne , shewing euidently , that their glory was not of this worlde , where they founde so sorry acceptance , and therefore had their hope ful of immortality , hoping for a reward to come . now therefore , seeing in this state of life , all is so troublesome ; enemies at home , enemies abroade , perils on euery side : a christian meditation of our departure from this world , may tell vs , all will one day be better . that wee shoulde not thinke of our continuance here , we see this life to be onely a pilgrimage : that we should not take the way for our country , or thinke of setting vp our rest . where our state is so ●ombersome ; where wee haue much wormewood , but little hoonny : more motiues to reade the lamentations of ieremy , then wee haue to sing the songs of salomon . god would haue it so , that we should looke for an other home , and hope for a better rest . if euery creature groane , then much more may man , the most excellent of all creatures , waytinge for that adoption of the sonnes of god , which shal be giuen in the resurrection of the iust . when the prophet micheas would raise vp the pensiue harts of the people , in the time of their captiuitie , he put them in minde of their departure , as thus , surgi●e , hic non habetis requiem , arise to be gone , here is not your place of rest . in like manner to quicken a little our weary spirites , amidst many calamities , the lifting vp of our hartes , by a meditation of our deliueraunce from this earthly thraldome , as the prison of the soule , will tell vs of a blessed state to come , where we shall haue rest ▪ which is the ende of euery motion , and the perfection of all our labours . the fifth chapter . that a consideration , of the li●e to come , may mooue in vs the same remembrance of our ende . it is a rule in naturall philosophy , that to see the planets , and those superior lightes at mid-day , men must go downe into some wondrous deepe pit or well , cleane from the light of the horizon , where they liue . to behold with the eye of the soule , the light and ioyes of the life to come , men must bee farre remooued from the loue , and delights of this in●erior world . the people neuer tasted manna , vntill they were come from the leauen of egipt . our auncesters when they saw no other but straw cottages , they neuer minded any farther buildinges : but when once they beheld more seemely mansions , they began forthwith to dislike that , which before was very acceptable vnto them . whilest wee set our affections on earthly thinges , wee seeke for no be●ter , we looke no higher : but once taking a taste of heauenly , we beginne to dislike that , which before was very acceptable vnto vs , and grow out of liking with the meanesse of our former des●res . and therefore as zacheus , so long as he abode in the presse , was vpon the low ground to see christ , vntill he gate him vp into the figge tree : so while we are in the route of too many worldly affaires , wee are too low , and therefore should get vp into the sweete figge-tree , or contemplation of heauenly things : that there and thence , we may see the ioy of israell , or excellency of the life to come . god saide vnto abraham , arise , and walke about this lande , this is the country that i will giue thee . god sayes vnto faith , arise , beholde thy heauenly inheritance . that is the city where thou shalt haue thy blessed abode for euer . seafaring men , hauing bene long weather-beaten in the surging and daungerous seas , are wont to shout for ioy , when they do discry their hauen . ioyfully may the christian behold a farre off , after the manifold stormes of this world , his heauenly & euerlastinge harborough , the remembrance where of may mooue vs , either to wish with s. paule , to be dissolued , and be with christ , or reply with the saintes in the apocalips vnto him that said , i come : euen so come lord iesus . here we do but sow in teares , there is the place , wher we shall reape in ioy . here we are members of the church militant , where is nothing but combatting : there shall wee be parts of the church triumphāt , where is no other but reioycinge . the state of the life present , and to come , is figured by the tabernacle , and temple of the old testament : the tabernacle , for that it was mooueable , may resemble the condition of the life present : the temple , for that it was fixt , and immoueable , the fruition of the life to come . to the framing of the tabernacle , came the iewes onely : but to the buildinge of the temple , with the inhabitants of iewry , the men of tyre and sydon , to wit , both iewes and gentiles : all concurre in this building , wherein is neuer heard , the noyse of a hammer . blessed are they o lord ( saith dauid , ) that dwell in thy house , where the sonne of god in glory , is light vnto their eyes , musicke vnto their eares , sweetenesse vnto their taste , and contentment vnto their hart : where , in seeing , they shall know him : in knowing , they shall possesse him : in possessing , they shall loue him : in louing , t●ey shall receiue eternall blessednesse , and blessed eternitie , which is the garland we all runne for , the crowne we all fight for . all our watching , and fasting , and praying , is like iacobs striuing with the aungell : o blesse me lord. euery thing doth in nature require a perfection : the heauens which are in continuall motion : the aungels , which are ascending and descendinge , are saide not to haue their full perfection , but specially man , in this troublesome motion , vntill he come to the accomplishment of all his hope . if the apostle , which was taken vp into the third heauen , and is thought to haue seene part of this blessednesse , could not expresse the excellency thereof , being so high a subiect the more he did consider of it , ( he more he seemed to wonder at it , ) yet thus much he could say , that eye had not seene , care had not heard , the heart of man could not cōceiue the things that god had prepared for them that loue him . reach as farre as humane vnderstanding can reach , all is not aunswearable vnto the same o● thinges infinite , we cannot but infinitely consider . to life vp our eyes , towardes those glistering beames of gods glory , where the sharpest eagle may be dazeled : to wade into the depth of his excellency ▪ wherein a camell may be pl●nged , the short reach of humane reason may mooue vs to cry with y● apostle , o altitudo , o the depth of the loue and bou●ty , and mercy of god , they that come vnto the maine ocean , find water inough , if they come by millions , to take handfull● of it , be there a multitude which no tounge can number . god hath crownes for their heades , and palmes for their handes , when they shall follow the lambe , wheresoeuer he goeth ▪ when they shall rest vpon mount sion , when they shall 〈◊〉 with him , and raigne with him . if you aske , saith lactantius , why god created the world , it was for no other cause , but that man should be created : if you demaund , why man was created , it was because he should worship his creator : if you inquire farther , why hee shoulde worship his creator , it was for no other cause , but that he should be rewarded by him . lord , what was man , that thou diddest so respect him ? this was the bowels of gods mercy , who had no other cause of his mercy , but his mercy , no other ende , but hys owne glory , and our good , which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his most great and ample reward , wherein there is no ende of his goodnesse , no number of his mercies no measure of his wisedome , no depth of his bounty : so go● doth deale , like god himselfe . si tanta in terris moraretur fides . quant● merces expectatur in coelis , if there were so great ●aith in earth , as there is reward looked for in heauen ( saith tertullian ) mercifull lord , what loue should wee haue to the life to come ? pharao was content at last the people should goe to doe sacrifice , but they must leaue their heades of cattell behinde . no moyse● will leaue a house in egipt : all our desires must goe with vs , in beleeuing that high rewarde of blessednesse , so farre aboue all humane desert , that is , or may be . seneca writeth , that alexander the great , giuing a poore man two talentes , the man was so astonished with the greatnesse of the gifte , as he aunsweared the ●ing : most princely sir , i am not woorthy to receiue so much : to whome alexander replied , i doe not respect good man , what thou art meete to receaue , but what beseemes me so great a potentate for to giue . god doth not so much regard , what we most vn●●oorthy creatures are worthy to receiue , as what becommeth him , the god of all mercy and magnificence , to bestow and giue . herod promised much , when hee promised halfe his kingdome : but christ , when he giues , we finde him giuing an whole kingdome : venite benedicti patris mei , accipitote regnum ; come yee bessed of my father , receiue the kingdome . men are sometimes liberall in promising , but more niggardly in performing : with god it is not so . againe , amongst men , the elder , or one onely doeth inherite : but with god , all sonnes are heires ; all heires inherite : and the inheritance too is a heauenly kingdome , to raigne , to reioyce euer . the meditation of this happy ende of man , if man did knowe his owne happinesse , were inough to make him little respect a thousand worldes : nay to say with the prophet , like as the hart desireth the water streames ; so is my soule a thirst for god. oh. when shall i enter those courts of ioy ? demetrius phalerius hearing the philosophers dispute about the immortality of the soule , wretched man that i am , ( quoth he ) who haue so long liued in the perishing delightes of this crrruptible body ● wee know not what we loose , whē we loose opportunity of seeking , and buying that pretious pearle , for which the prouident husband man should sell all that he hath . when the people , as wee reade in the two and thirtieth of the booke of nombers , were come to their entrance , into the land of promise , the children of ruben and gad , regarding not the promise so often promised , desired moyses that they might stay on the hether 〈◊〉 of iordan , beecause it was a place meete for their droues of cattell , which they more respected , then their passage into the holy land . are there not some in the worlde , not farre vnlike these children of ruben and gad. who desire to make their stay heere , and would g●e no farther for that they esteeme the pleasures and profites of a life temporall , more then they doe the incomprehensible ioyes in that life eternall ? but for the true israelites , all is wearynesse , vntill they come vnto the land of rest . whereas in other thinges ( saith cyprian ) wee are wont to blame it : yet in the expectation of so great a good , wee may commend impaciency . woe is me saith dauid , that my pilgrimage is prolonged . in thinges that are ordained vnto an ende , the rule and measure of all actions is taken from the same , which ende is first in the intention , and last in the execution . now if blessednesse be mans ende , then is it the marke we all shoote at , and the scope of all our ex●erprises whatsoeuer . euery thinge is required for blessednesse , and onely blessednesse for it selfe . iacobs seauen yeares seruice seemed but light , in regard of rachell for whome he serued . the labour and trauell , not of seauen yeares but of all the yeares of our life ▪ is nothing in respect of rachell the fairer , the happier state to come . and this doth aunsweare the prophane atheist , and meete with the obiection of iobs frends : what good hath th● righteousnesse brought thee ? or as some would not blush , to say in the time of the prophet malachy : what profite is there by seruing god. that most happy reward in the life to come , doth strike thē all dumme : that very assistance in the life present , may make them amazed . doe but trie me , saith the lord , if i will not powre out a blessing vpon you . this blessing say the auncient fathers is both viae , and patriae , that is , of the way , and of the country . that which god giueth in the way , is spoken of by the prophet dauid , in the first psalme , where , mentioning the state of him , that walketh not in the counsell of the vngodl● , he shal be blessed , saith the prophet , and how ? looke whatsoeuer he doth it shall prosper . so saith he of the man that feareth god , hee shal be blessed , and wherein ? for hee shall see his childrens children , and peace vpon israell . the worlds manner is the iewes manner , who were wont to bring the best wine first . christ he obserues his olde manner , and keepes the best vntill the last . it is said of isidot , who being at a great banquet : and there beholding a great signe of gods bounty towardes the sonnes of men , suddainely he brake out into aboundance of teares , and being demaunded the cause why : for that ( quoth he ) i heere feede on earthly creatures , that am created to liue with aungels : as if the remembrance of the time to come , did draw his affections , as it should do the affections of vs all to a comfortable expectation of the same . our bodi●s walke on earth ; but our soules should bee in heauen , by our heauenly desires ; and wee should frame our affections in forme of a ship , tha● is close downeward , but open vpward , in a harty desire of a super●our condition : the remembrance whereof is like the message of the angell gabriell , which brought tydines of great ioy , which may make the faithfull aunsweare with ezechias , and say : the worde of god is good , let there be peace , and that to peace eternall . in the meane tune saith s. austen , let my minde muse of it , let my tounge mention it , let my hart loue it , and my whole soule neuer ceas● to hunger and thirst after i● . o lord god of hostes , blessed is the man that putteth his trust in thee . the sixt chapter . that wee neede not feare death much lesse to meditate thereof . when moses saw his rod turned into a serpent , it did at first somewhat affright him , for hee began to step from it : but when once god commanded him to take hold thereof , hee found afterward by many effects , it did him , and the people of god much good . at first sight death doth fray our naturall weakenesse , and we beginne to shrinke from it : but hauing confidence in god , who hath willed vs not to feare , we finde it a meane , to ●iuide the waters of many tribulations , to make vs a passage from the wildernesse of this world , vnto a better land of rest t is strange we should make so nice of our selues , as to count it a death , to meditate of death . nay to esteeme the very remembrance thereof , as ahab did the presents of the prophet elias , to be troublesome vnto vs. whereas death is so farre from hurting them , who put their trust in god , as they shall rather finde it a gentle guide , to bring them home to their owne cittie , where they would be , to remaine for euer . that which wee call life , is a kinde of death , because it makes vs to die : but that which we count death , is in the sequcle a very life : for that indeede it makes vs to liue . there is a death , which some call mortall sinne , and this is the death of the soule , which death wee should all feare . there is also a moderate feare of the other death , which is profitable to withdraw vs from the allurements of euill . but so to feare it , as if it were the vtter ruine and ouerthrow of all our beeing , we neede not , wee ought not . when the apostle s. paule spake of the vnconqu●rarable faith , which was his stay , and the stay of all them , whose hope was in christ : wee ( saith the apostle ) know , that if this earthly house of our tabernacle be destroyed , we haue a building , not made with handes , but giuen of god , eternall in the heauens . as if he would tell the persecutors of his time , that miseries for a moment could not dis●●ay them : the perishing of the outward man could not daunt them ▪ nor present death could discourage them : for they knew their habitation was in ●eauen , and themselues incorporated cittizens into that ierusalem , which is aboue . a heathen man could say , degeneres animos timor arguit . this ●biect feare , is farre dissident from a generous ofspring . salomon saith , the iust is as a lion , of whome the naturalist writeth , that hee is of such courage , as beeing fiercely pursued , he will neuer once alter his gate , though he die for it . with what constancy aunswered the second of those seauen brethren who all yeelded vp manfully themselues to torment , for the mainetenance of the law of god : thou o king takest these our liues from vs ; but the king of heauen , shall raise vs vp , in the resurrection of euerlasting life . the philosopher might say . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , of thinges terrible , none more then death . but it is otherwise with christians . tertullian told the persecutors of his time , that their cruelty did but open a doore to gods distressed people , whereby they might enter the sooner into a state of glory : and therefore death was very acceptable to them . why should i feare ( saith the prophet , ) in the euil day . as if dauid saw no cause of dreading death , howsoeuer nature may begin to tremble at the mention thereof . hila●ion could not but wonder his soule should be so loath to depart , after hee had serued god , and god him , so many yeares . consider death , as in it selfe , and so naturally we seare it . consider death as a meane to bring vs vnto christ , willingly we may embrace it . when iacob saw the chariots of egipt , and thereby perceiued his sonne ioseph was aliue , his fainting spirites reuiued , saying , i will goe see him before i die . when faith dooth bring vs many testimonies , our ioseph liueth , the christian soule may recomfort her selfe in her panges and say : mori●r vt vido●● , in the name of god , to see him , let me die . now for these corruptible bodies , they take no dammage at all by death . t is no harme to the seede , though it hath for the time , a little earth raked ouer it , it shall spring againe , and flourish , and bring foorth fruite in due season . no hurt is it to these our bodies , to be cast into the grounde : beeing sowen in wealienesse , they shall rise againe in power : being sowen naturall bodies , they rise againe bodies spirituall : being sowne in dishonor , they rise againe in glory . the keeping greene of noahs oliue troo vnder the floud ; the budding againe of aarons rod ; the deliuerance of ionas , from the depth of the sea ; the voice that calleth , come againe ▪ ye children of men ; the hope of iob , that he should see god , with no other , but with the selfe same eyes ; the prophesie of ezechiell vnto the dry bones , that should come os ad os , bone to bone , may stirre in vs a ioyfull hope , and cheere vs vp , against all the feare and terror of death . but the resurrection of our sauiour christ , that is the comfort of all coinforts , vox christi , vox christianorum : the voice of christ , is by christ , the doyce of christians saith s. austen . death , where is thy sting ? hell , where is thy victory ? as he was the cause efficient : so was he also a figure of the resurrection . hee risinge , wee all arise . of a more powerfull cause there is a more powerfull effect . if the sinne of adam , who was a liuing soule , was the cause that death raigned ouer all , much more the resurrection of christ , who was a quickening spirite , shal be of power to raise vp all , that beleeue to the hope of euerlasting life . what greater ioy then to be able to know him , as the apostle speaketh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the power of this resurrection . christ as in dying shewed what we should suffer : so in risinge from death , what we should hope : to wit , that all the bones in golgatha shall rise . and those that sleepe in the dust of the earth , shall heare the voice of lazarus , come foorth . wherefore though death doe swallow vs vp , as the whale did ionas : bind vs as the philistines did sampson , yet wee shall come foorth , and breake the bendes , as the birde out of the snare . the snare is broken , and we are deliuered . they may well feare death , saith s. cyprian , that haue no saith in christ : but for those who are members of that head , who vanquished the power of hell and death , death is to them aduantage , and a gentle guide , that bringes them home to euerlasting rest . hence is it that dying they are said since christes resurrection to fall asleepe . they that sleepe in iesus , saith the apostle , they lay them downe , and take their rest , and god it is , that makes them dwell in euerlasting safety . we should not then feare to fall a sleepe , for sleepe is a refreshinge after wearysome labours . the painefull labouring man , after his dayes worke ended , sleepes often more quietly then diue● in his marble pallace , on his bed of iuory , where hee tosseth and tumbleth : hee sleepes not quietly , either in life or death , and of such is that verified , o mors quam amara , o death , how bitter is thy remembrance ? hauing wearied themselues , sayth the wiseman , in the way of wickednesse , they shall cry out , what hath pride profited vs , or the pompe of riches brought vs. surely this barren and light lād , after all our drudgery yeeldes no other , but a crop of cares , trouble , feare , and vexation of mind . when those that haue laboured in the vineyard , and haue beene often in watching , in fasting often , these rest from their labours , and fal asleepe to rise againe wyth their bodies , when the sonne of righteousnesse shall appeare in euerlasting glory . of these the apostle saith , i would not haue you sorrow , as men without hope , for those that are a sleepe . how acceptable therefore may death bee , when in dying we sleepe and in sleeping , we rest from all the trauels of a toile some life . againe , where as death is a tribute , wee must all pay homage . fi●t voluntarium quod futurum est necessarium , & offeramus deo pro munere , quod pro debito tenemur reddere , let vs make that voluntary , which is necessary , and yeeld it to god as a gifte , which we stand bound to pay as a due debt . had we no farther hope , then onely to attaine a state temporall , wee might feare indeede , because when we die , all our happinesse shall deceiue vs : but when god made man of the dust of the ground . god breathed into him , the breath of life , and man was made a liuing soule , therefore not a dying soule . cesar writeth , that the bare opinion of the druides , who taught that the soules had a continuance after their separation from their bodies , it made many of their followers hardy , in great attemptes , and abated in most , the feare of death . cyrus himselfe could say vnto his children , when hee was ready to die : thinke not deere children , that i shal be no where or nothing . if a baresupposall of a future beeing , could so much auaile against the feare of death : what doth faith effect that doth warrant vs by good euidence , of the blessed assurance of the resurrection ? if abraham the faithfull patriarke , left his owne country and kindred at the commaundement of almighty god , and went into a strange land , how willingly should wee leaue this country , wherein we are only strangers ; and goe , where wee haue our owne home , and abode for euer ? this was the resolution of s. ambrose : who neither loathed life , nor feared to die , because saith hee , wee haue a good lord. this was the faith of simeon , who hauing seene christ , prayed to depart in peace . this was s. paules gaine , when he said , to die is to me aduantage : because this passage was a dissolution , and this dissolution was to bee from the body , and this his being from the body , was to bee with christ. seeing therefore that death it selfe , being duely considered , should nothing at all dismay vs , then much lesse the meditation thereof . the more we meditate of death , the lesse wee feare it ; the lesse wee feare it , the more faith haue wee . what shall seperate vs from the loue of god , that is in christ ? shall tribulation , or anguish ? shall life or death ? blessed be god , saith s. peter , who hath begotten vs to a liuely hope of the resurrection . the seauenth chapter . that the afflictions of minde , which are incident in the life of man , may mocue him to a meditation of his ende . salomon , whome god for wisedome chose as it were to be a forman of a great enquest , to make enquiry of the state of the world , to come foorth , to speake for all , and his conscience of all , hauing heard and seene the nature of thinges vnder the sunne ; yeeldes vp his verdite of all , as thus , all is vanitie , and vexation of minde . this is in briefe the condition of all in generall . the rich discontented in honors , the poore languishing in griefe , the learned full of restlesse labours , all of what estate soeuer , subiect vnto troubles and vexation of mind . as if salomon should haue said , you may looke for no other , all is vexation . small cause had the israelites , to care for their continuance amongest the taske-masters of egipt , and as small cause , haue any to desire to liue in this wildernesse , amongst many wolues . wee know , christ our sauiour hath told vs , that beeing in the world , we are not of the world : here we may not looke for perfect rest of body , or all contentment of minde : and therefore to meditate of deliuerance , may bee some refreshing to the distressed soule , who may powre out her complaintes , saying , would to god that day might once shine , when i shall see my redeemer . when i shall come where is peace , within and without , when i shall appeere before the presence of god , with ioy , and bee no more oppressed with griefes , disturbed with cares , molested with thoughtes , but liue and rest for euer . what comfort can a man reape ▪ or what quiet should hee take , where want is miserable , plenty full of peril ? which way soeuer wee cast our eyes , wee finde cause of complainte , that we may well count laughter , error , and subscribe to that of the prophet , lord , thy terrors haue i suffered from my youth vpward , with a troubled minde . hauing then so little cause to ioy in this life , where there is so small a cause to make vs reioyce : where the minde is so inuested with cares , and molested with griefes , wee may recount with our selues , the happinesse of them , who after the stormes of this troublesome sea , haue cast anker , in their safest roade . noah had much molestation in the old world , hee had the waters swelling vnder him , the heauens darke & gloomy ouer him . at last the arke stayed vpon the mountaines of ar●●at . and then was noah a glad man. lot was grieued amongst the sinfull sodomites , at last god sent his aungels to take him cleane away . elias mourned for a time , sate vnder the iuniper tree , sent vp his sighes to heauen , at last came the charriot , and then there was no more iesabell to persecute him , no more false prophets to band themselues against him . the saintes vnder the ▪ altar may for a time cry , how long lord iesus : after a little more sufferinge , their disgrace shall be turned into glory , their mournefull teares , into gladsome triumph : why art thou so vexed o my soule , and why art thou so disquieted within me ? o put thy trust in god. in the multitude of my sorrowes ( saith the same prophet , ) that were in my hart , thy comforts ( lord ) haue refreshed my soule . thereby shewing , that as the world had a multitude of sorrowes to assault his hart , so god had a multitude of comfortes to refresh his soule amongest them all . for as our sufferinges in christ doe abound , so our consolations also in christ do abound t●o , s●th s. paule . our sauiour , knowing that his apostles should haue many , and great discomfortes in the world , promiseth to send them after his ascention vp into heauen , an other comforter : for his presence was their com●ort , and afterward in their deepest prisons , they should haue the holy ghost their fellow prisoner : & howsoeuer the world did outwardly annoy them , yet they should inwardly haue a comforter to make them reioyce in their sufferinges , and after all to reioyce for euer . now therfore though the burden be heauie , yet a lightsomenesse it is , to remember , the way is not long . when the apprentise cals to minde that his yeares of couenant will now shortly expire , and that then hee shall haue his freedome confirmed , the remembrance hereof maketh many laborsome workes seeme more light , and lesse grieuous vnto him . the poore traueller in thinking of his inne , goes on more cheerefully in his painefull iourney . the bondman in callinge to minde the yeare of iubilee , is wont with more patience , to goe through the yeares of bondage . now then amidst the sondry afflictions that grieue the minde , a meditation of our ende , may much mittigate , if not altogether take away the greatest sorrowes of all ; many are the troubles of the righteous , but the lord deliuereth them out of all : and taketh either sorrowes from them , or them from sorrowes . great are their trials , but saluation w●ll one day make amendes , when they shall haue all teares wiped from their eyes : and their reward by so much the more ioyous , by how much the more the course of their life hath beene grieuous vnto them . seeing therefore , that on euery side , wee haue such vrgent occasion , to passe the dayes of this wearysome pilgrimage in trouble , and pensiuenesse of minde , may wee not thinke them thrise blessed , who are now landed on the shoare of perfect securitie , and deliuered from the burden of so toilesome a labour ? may wee not bee refreshed , in calling to minde , that this battaile will one day beat an ende , and wee freed from the thorowes of all these bitter calainities ? well may we weepe and mourne , as iob and ieremy , in consideration of our entraunce into this vale of teares , and often may wee muse with gladnesse , of the time of our departure . after all sorrowes , and those threatning voyces , a voyce wil come from the throane , when the viall of the seauenth aungell shall bee powred out , and will say , factum est , now all is done : though god doe beginne with , asslixi te , i haue afflicted thee , he would surely ende , with non affligam te amplius , i will afflicte thee no more . the eight chapter . that the griefes of body may also mooue vs to enter into this serious meditation of our ende . when the prophet daniel saw what was , and in all likelyhood ( vnlesse god set to his hel●inge hand in time ) what still would bee the estate of the people , while they were in the thraldome of babilon , hee thought more and more of his and their deliuerance : and beesoughte god , to looke vpon the desolation of his people , and to shew mercy in ridding them from all . when wee see and feele , what is , and still will bee the condition in this our babilon : griefes of body , and afflictions of minde . wee may in our highest deuotion to god , call to 〈◊〉 the time of dismis●●●● , and our good deliuery from all . yea , we may consider , that there will come a day , when the●e crased bodies , subiect to seuerall infirmities , as , the head to megrimmes ; the lunges to suffocations ; the iointes to gowtes ; the stronger partes themselues to convulsions : when these bodies i say , which haue holpen to beare the burthen of the day , shall with the happy soule liue together , and reioyce together . in the meane season , wee may remember in all these infirmities , that of the prophet , the lord will not faile his people , neither will he forsake his inheritance . dauid knew it was gods manner to trie his seruauntes , &c. therefore in his afflictions , made this protestation of himselfe and them ; though all this come vpon vs , yet will not wee forsake thee . it is our isaaks vse , first to feele vs by tribulation , and then to blesse vs : by these infirmities of the body , wee may consider gods feeling . now after we haue suffered a little , then take a blessing my sonne . though the wind blow colde , yet dooth it cleanse the good graine : though the fire burne hoate , yet it purifieth the best golde . afflictions as they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so are they also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both sufferings and instructions . for these afflictions doe often cause an vtter contempt of all worldly pleasure , humblenesse of minde , penitency and sorrow of hart , for sinnes passed . in the hundreth and seauen and thirtieth psalme , the peoples captiuity is thus mentioned , super flumina babilonis , by the waters of babilon , wee sate downe and wept , in the verse following , as for our harpes , wee hanged them vp vpon the trees that are therenigh : we sate downe , a token of their humility ; and wept , a signe of sorrow and penitency : as for harpes we hanged them vp , which shewed they were now very farre from mirth and melody . all the life of salomon was full of prosperity , and therefore wee finde , that salomon did much forget god : but the whole life of dauid hath much aduersity , and therefore we see by his penitentiall psalmes , and others , that dauid did much remember god. these chasti●ements of the body in particular , as they are in the consequent , meanes oftentimes of our good ( for the worser part of man faith s. ierome , is somtimes punished , which is the body , that the better parte of man , to wit , the soule , in the day of iudgement , may bee saued , so are they in the cause , effectes of gods loue . for though he be at times a chasteninge father , yet a father , though a ●aunching phisition yet a phisition : and therefore one that loues , and that cures . we neede no more , but lay open our griefes , and let him alone with the saluing , who knowes better then our selues , how best to ounce vs , though the potion bee sharpe , yet it is his , whose intent is , to do vs good , whose loue in chasteninge wee may not refuse . chrisostome could say , magna tentatio non tentari , a great temptation is it , not to be tempted at all . iob was a righteous man , by the testimony of him , whose testimony was most true . what saist thou to my seruant iob , an vpright man , and iust man , one that feareth god ? the next newes wee heare of him , iob is afflicted in body , from the crowne of the head , to the soule of the foote . you haue heard ( saith s. iames ) of the patience of iob , and what end god made with him . the holy man was tempted , that when wee are tried , to teach vs what wee should doe . s. ierome , hauing read the life and death of hilarion , who after hee had liued religiously , died most christianly , said : well , hilarion shall be the champion , whome i will follow . if s. ierome could say , hilarion should bee the champion whom he would follow : if chaste men may say , ioseph shall be the champion whome we will follow : then may afflicted men say for true patience , iob shall be the champion whome we will follow . toby after that deede of mercy , in burying the deade , was accepted of god , the next tydinges we heare of toby , is , the holy man toby is striken blinde . to suffer some chastisementes , wee may bee contente : for respectinge our sinnes , god by these afflictions doth lay but a soft hand vpon vs. it was an auncient fathers praier , domin● hic vre , hic seca , vt in posterum sanes , lord here seare & cut me , that thou maist heale me in the time to come , better to suffer here , then hereafter . non respicias ( saith chrisostome ) quod via est aspera , sed quo ducit , respect not so much that the way is painefull , as that the ●nde thereof is pleasant . when s. iohn asked the aungell what they were that appeared in long white garmentes , with palmes in their handes : the aungell aunsweared , these are those that came out of many tribulations in the world . to shew after the stormes of a troublesome life , they weare palmes & crownes , in token of euerlasting triumph . there is a threefolde consideration that may mooue in vs matter of meditation to this effecte : the first , quid fuimus , what we once were : the seconde , quid ●umus , what we now are : the third , quid e●●mus , what after a short space we shal be . what we once were , is shewed by that of esdras , o adam ( saith he ) what hast thou done ? when adam fell , wee all fell . if the estate of man had beene without sinne mans estate had beene as the aungels in heauen . salomon in his princely seate , was clothed in greate royalty , and yet salomon , in all his royalty , was not clothed like the lillies of the fielde . but neither salomon in all his royalty , nor the lillies of the field , was euer so clothed , as was adam beefore hee lost the clothing of innocency . o happy adam , if adam had well considered so much . wherefore as the people , in the time of the prophet aggee , beholdinge the forme of the temple , how farre inferior it was vnto the former glory thereof , might in effect sorrow , when they saw the one , and remembred the other . in like manner , when wee call to minde the state of innocency , wherein god made all thinges for man , and man for himselfe , ( in that wonderfull excellency ) placed him in paradise , a garden of all delightes , subiect neither to griefe of body , or vexation of minde . wee cannot but with some sorrow for sinne , bethinke our selues of that former felicity , and in the first place , quid ●uimus , what wee once were . for the second consideration , quid sumus , what wee now are , euen soiourners in this vale of teares , exiles from our natiue home , where troubles come like iobs messengers , no sooner one hath tolde his tale , but another steps in , to say as much : where men are beset with crosses and calamities round about , the feeling wherof may mooue vs to breake foorth into that desire of the apostle , who shall deliuer vs from these bodies of death ? cato the wise , a heathen man , could tell his schollers , that were he offered to be young againe , he would in no case accept of such an offer , so wearysome is the condition of our estate present . for that future state , quid crimus , what we shal be , when these drossie bodies shal be chaunged , and made like the glorious body of the sonne of god , to which bodies god in mercy saith , as sometimes vnto abraham , for ismaell i will blesse him also : so of these bodies in their resurrection , though as ismaell , they are not so free borne , as isaacke the soule , yet shall they haue a blessing too . a christian remembrance hereof , doth make vs desire wyth longing , aperfection els where . hope ( saith salomō ) that is deferred , doth afflict the minde . in the meane season , considering that god is at the last the rewarder of patience , and death the finisher of paine , it may make vs the more cheer●fully to passe ouer the gretest griefes of body , and afflictions of minde whatsoeuer , which afflictions in this life are testimonies of gods loue , but in the life to come , signes of his iustice . it is the wont of fathers , to holde in their owne children , when they suffer the children of bondmen , to goe loosely as they list . god that keepes an inheritance for his , after his rod in correcting , hee hath a staffe of stay and comfort . wherefore wee may reckon these trials , as harbingers to warne vs before hand of deathes comming , as testimonies of gods care ouer vs , as schoolemoisters towardes our ende , to teach vs this lesson of learning to die. if god ( saith s. ierom ) had promised vs all peace and quiet both in this world , & in the world to come , then our troubles here might amaze vs , and make vs doubt of our future rest : but finding by proofe , the manifolde tribulations of the life present , we may expect with comfort , the promise of the time to come . if a heathen man could say , when he saw a suddaine shipwrack of all his worldly wealth , all lost in a momēt : wel fortune i see thy intent , thou wouldest haue me bee a philosopher : how much more may the christian man say , after the many and manifold afflictions in minde , and body : well i see that god would haue me euen to become religious , and to enter into a meditation of the life that is freed of all . the ninth chapter . how much it concerneth euery one , in time of health , to prepare himselfe for the day of his dissolution . seing that our good or bad estate in the life to come , depēds much vpon the qualitie or condition of the life present . ( for where the tree falleth there it lieth ) and our passage in order is from the life of grace , vnto the life of glory : they see but little , that perceiue not how greatly it concerneth euery christian , in time of best health , while hee hath yet day before him , to set forward in a prouident course ; that so in the coole of the euening , he may arriue at the porte of euerlasting rest . the dayes of man are but short , his time vncertaine , that little moment , wee haue , to prouide for a state of all continuance , is runne ouer before wee are aware : gods mercy in giuing vs time and grace , passeth a long , as a pleasaunt riuer if wee stoppe the course thereof , by our continuance in sinne , it will arise high and turne into iustice , and beare them downe by force , & ouerthrow our securest repose in this worlde . that which once , and neuer but once , is done , should bee aduisedly begun , carefully prosecuted , and most seriously laboured with all industry vnto the end . it is the counsell of the holy ghost : do good while ye haue time . the place of making attonement with our aduersary , is while wee are in the way . no preparing oyle in our lampes , no entringe with , the bridegroome : no running , no crowning . for a sure rule is it with god , do well , and haue well . liue the life of the righteous , and die the death of the righteous . if any aske ( saith ) lactantius ) whether death bee good or euill , my aunsweare is , looke vnto the condition of the life present , which if it be passed ouer in vertue , o well is thee , and happy shalt thou be : if otherwise , the case is altered , mors peccatorum pessima , the death of sinners is worst of all . for why , they passe ouer their dayes , saith iob , in great iollity , and suddainely fall into a sea of miseries . because wee know not the day , wee should watch euery day : because wee know not the hower , wee should watch euery hower . we see that in matters of waight , foresight and deliberation is wont to bring them better to passe . the husbandman will take his season , the souldier will watch his fittest time : euery one will cast the best way to compasse the businesse hee hath in hande : and shall the christian man be altogether carelesse and negligent , in preparing himselfe for his departure ? god forbid . it is the wise mans wise counsell , ante languorem adhibe medicinam , ante iudicium interroga teipsum , before thy languishing griefe , consult of the medicine . before iudgement , examine thy selfe . the prophet dauid expressing the prouident care , and carefull prouidence of an holy man , saith , orabit ad te in tempore oportuno , hee shall pray vnto thee in a time conuenient , or remember thee o lorde , in a time when thou maist bee found . the seruants that saide in their hartes , the master dooth deferre his comming , the master of those seruantes shall come in a time they thincke not of , and giue them their portion , where shal be weeping and gnashing of teeth . but happy are those seruantes , who attend his returne : these are those , that make all cleane and handsome● these are those that sometimes looke foorth , sit as abraham , at the entrance of the tabernacle : these are those , who haue their loynes girt , their lampes burning , their oyle ready , and waite with the wise virgins , for the bridegromes coming : these are those , whome their lord shall finde , sic facientes , so dooing , and therefore make them rulers ouer much , take them by the handes , and bring them to the participation of euerlasting ioy . that menne would well prepare themselues in time , while they are their owne men , they shall one day finde the benefite of this carefulnesse . to him that passeth through darke places ▪ one light carried before him , will doe him more good , then many , that are brought after . for him that vndertaketh a long iourney , abuise beforehād wil stand him in stead . of this spirituall voyage , the vowe of the prophet should be the vow , and resolution of euery particular man , by the assistance of gods grace , dixi custodiam vias meas , i said , i will take heede vnto my wayes . i religious preparation in time , woulde doe men more good , then they are aware . christ wepte for the men of ierusalem , whiche would not weepe for themselues , and all was because they knew not the thinges that did belonge vnto their peace . antiochus after his many iniuries ●ffered vnto the people of the iewes , and vnto the temple of god it selfe , taking sacriligiously frō thence the ornamentes appointed for gods seruice , when the lord called him to aunsweare the cause at his owne consistory , he could then wish hee had neuer medled with sacred goods onely consecrated ad pios vsus . to church , to godly vses . when pharao saw the sea ready to swallow him , hee could then no doubt be sorry , that euer hee had wronged poore innocents , and oppressed gods owne portion . when sleepe is gone from their eyes , and rest from their tossed beds , then many may wish , that they had vsed lesse oppression then they haue , that they had fasted often with the apostle , prayed with daniell , wept with mary magdalen , liued in meane estate , and so haue feared god , rather then to haue inioyed the pleasures of sinne for a season , which they find to be ful of bitternesse at the last . these thinges should be considered in time , and here is the time . they shall seeke me , saith wisedome , speaking of negligent sinners , but they shall not finde mee , and why ? because they seeke when it is too late . the foolish virgins may call , lord , lord : but when the bridegroome is past , and that mild countenance of christ turnd away , the woefull plight of these virgins shal be such , as it were inough to breake their hearts with sorrow , and such sorrow , which shall neuer cease to wound their very distressed soules . had wee not need , then in a case of such importance , to stande euermore ready , by a serious preparation for our ende , to hold vs fast in the feare of god , and to waxe olde therein , as syrach counselleth vs. moreouer , our cōtinuance here , beeing onely certaine in vncertainety , and therefore saith one : nobis certam solicitudinem , imponat incerta conditio , in any case let our vncertaine condition , put into vs a certaine carefulnesse of our estate to come . if in any thinge that care of the prophet is to bee remembred , who would not suffer his eyes to sleepe , nor the temples of his head to take any rest , it should surely in this of all other be ●emembred . who would pas●e a day in sinnefull security ? wh● would lay him downe in that 〈◊〉 of life ▪ wherein hee would 〈◊〉 loath to depart this tabernacle ? doe not many meere with death and are often surprised at places of greatest triumph , where men are wonte to thinck of nothinge lesse ? now merry , within short time mourned for : a boane in the meate , a 〈◊〉 in the cup. the laying wait of an enemy , hath made many a stout champion after manifest pe●ls escaped , in the middest of hatefull enemies , to yeeld by so weake a meanes , whether they would or no. many good friendes oftentimes in the worlde , shake handes at partinge , and wee see their nexte meeting is at heauen . wherefore when wee keepe our solemne assemblies , we had neede keepe them religiously minded , for we know not whether wee shall euer keepe them any more . when wee make our humble repentance to god , wee had neede doe it sincerely in deede : sathan hee is busie , because his time is short , and therefore his wrath is the fiercer . but wee remembring the continuance of time , should vse all diligence , and therefore our care should be the greater to preuent the subtile serpent . the church doth pray , and that in most christian manner too , that the faithfull may be deliuered from suddaine death . and surely great cause hath the sober christians man to desire rather leysurely to yeelde himselfe to god , then to bee taken in a moment from the society of men . to haue a good departure out of the worlde , may bee a good mans prayer , and to close vp the course of life , with a treatable dissolution , is that faire christian ende wee may all beg at the handes of god. notwithstandinge , when the minde is well prepared , and euery day resigned to his will , who knoweth better then our selues , how best to bring vs to his kingdome though the christian end the dayes of his transitory life , by a more short riddance , from these bodily in●rn●ities , the suddainenesse with gods helpe is no pre●●dice vnto his future good , that liues euer prepared for the day of his departure , and they are not ouertaken with death , how suddain●ly soeuer they are gone , that dayly mind the tune of their dissolution . wee may remember , that if wee respecte our estate and condi●ion of life , we are all at one , and the selfe same stay . considera ( saith s. bernard ) non qualis sis , sed qualis fueris , consider not so much what thou art , as what thou shalt be : what is become of all adams posterity , for these many hundred yeares passed ? excepting a remnant that must shortly follow after , are they not all gone ? moyses mentioning the age of those who liued before the floud ( when as yet the dayes of man were of more continuance then they are ) saith : all the dayes of seth were nine hundreth and twelue yeares , and hee died . all the dayes of iered were nine hundreth sixty and two yeares , and he died . all the dayes of methushelah were nine hundreth sixty and nine yeares , and hee died , that same , & mortuus est , and he died , will yere long , bee the clause appliable to vs all . in the meane season we reade the epitaphes of others , follow the funeralles of some deere friends ; we see many , as those on whom the tower in siloa fell ) gone in a moment , warninges sufficient , if warninges will serue to make vs liue prepared for our ende . carelesse men ( saith one ) are not vnlike dissolute seruitors in princes courts , who hauing their allowance of lights , spend them out in riot , and so at last are faine to go to bed darkling : prouident christians haue a foresight to thinke of the time to come , consider this transitorie estate will haue an end , and therefore prepare for an other world , where they may haue a stay or perpetuity of rest . now then to bee euer in a readinesse for the giuing vp our acc●unt to god , to liue prepared for the day of death , the vncertaintie of life , the waightinesse of the charge may iustly moue vs all to bee carefull indeed . howe much therfore it concerneth vs in time of health to prouide for another world , euery one doth see we haue not two souls , that wee may hazard one . god willed his people vpon their passage out of egypt to haue their loines girt , their staues in their handes , their shooes on their feete , that there might be no let when the time of their deliuery should come : wee know not how soone god will sende vs from this egypt : iesus christ graunt we may keepe our pasouers with soules prepared to bee gone . who so feareth the lord ( saith the wise man ) it shall go well with him at the last , and hee shall find fauour in the day of his death . the tenth chapter . wherein is shewed the maner of preparing , or the state and condition of life , wherein the christian man should stand prepared for death . the meane then to die the death of y● righteous , is firll to liue the life of the righteous . the meane to sit with abraham , is here to walke with abraham : for god hath appointed a vertuous life to go in order before the great reward of eternall life , not as the cause , but as the consequent of our blessed righteousnesse in christ our sauiour : what remameth but to frame the premises as we would fine the conclusion . to sow , as we would one day reape , for those that will lie soft , must make their bed thereafter , and to liue the life wee hope to liue , is in a generalitie here to liue religiously . the old christians made the worlde to reade in their liues , that they did beleeue in their hearts , and heathen men to say this is a good god , whose seruants are so good . therefore , then this godly and holy conuersation of life , what better state for a christian man to stand in , euer prepared sor his end ? was not that a memorable protestation of samuel , when before his death , in the presence of all the people , he declared as thus , his integritie of life : behold here i am , beare recorde of me before the lord and his anointed . as if he should haue said , giue me my qui●t●s est at parting , whose oxe h●u : i taken , to whom haue i done wrong ? the peoples replie in effect was , now god be with thee good samuel , to whō thou art going , and so with mournfull heartes they gaue him this testimonie at parting . that of saint paul when hee tooke his farewell of the men of ephesus , who wept abundantly for the words he spake , being chiefly sorie they should see his face no more . i take you to recorde this day , i am pure from the blood of al men , i haue couered no mans siluer or gold . after so good a life , was not this a good farewell ? that of simeon a iust man , one that ●eared god , and waited for the consolation of israel , who imbracing christ , prayed to depart in peace . o good life ( saieth an ancient father ) what a ioy art thou in time of distres ? it made the some father neither ashamed to liue any longer , because hee had liued honestly , nor afraid to die , because he had a good lord. plutarch writeth of pericles , that he neuer caused man to weare sorrowfull attire , he was so harmlesse . and of lysander , that hee was more honoured after his death then euer he had beene in all his life , hee was so vertuous . but the wise man speaking of the seruants of god , who passed through the darkenesse of this world with lamps in their liues , which did both light themselues and others . the righteous ( saith he ) are had in a perpetuall remembrance , their bodies are buried in peace , but their name liueth for euermore . for such is the power of vertue , as it makes men , not onely honoured when they are aliue , but also when they are dead , and it is wont to take them out of their graues , and cause them to liue in the mention of long posteritie , hauing their names registred and inrolled with the saints of heauen . these stood euermore vpon their departure , hauing that heauenly treasure of a good conscience , hauing peace and tranquilitie of mind . when the euill are tossed , saith the prophet esai , as the raging waxes of the sea , their name perisheth , saith the wise man as if they neuer had beene . thus the innocent life like the watchfull seruant openeth the doore gladly , when his maister knocketh : but the riotous seeketh corners , being ashamed to be seene : the one is quit by a ioyfull proclamation , the other found guiltie at the barre of his own conscience . he that will say with the apostle , mors mihi lucrum , death is to mee aduauntage , must liue with the apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omni bona conscientia , with all good conscience . thus much ingenerall of preparing our selues for the time of our dissolution , in particular , to come nearer home , the applying of himselfe to faith , hope , and charitie , is that christian estate wherein the seruant of god once setled , need not to feare , to speak with his enemies in the gate . faith is the staffe wherevpon we stay both in life & eath : the which faith telles vs , that god thorough christ is become our welfare . by faith we are blessed , in the third to the ●alathians and fourth . by faith we reioyce in tribulation . in the fift to the romans and second . by faith we haue accesse vnto god in the thirde to the ephesians and twel●t . this is the shield whereby wee quench the fier it darts of sathan . this is the meane whereby wee resist his power . nahash the ammonite woulde make peace with the men of iabesh gilead , but vpon condition , that he might thrust out their right eies . this ol●● ammonite our enemie wou●● offer peace to gods children , but it is vpon condition : for he would haue their right eye , 〈◊〉 that blessed faith that behold● christ crucified put out . but will the true giliadites yeelde to such a condition ? no , not for ten thousand worlds of riches . haue we any thing to do at the throne of god in heauen , there wee haue but two pleas , the one of innocencie , the other of mercie ? faith bids boldly pleade the plea of mercy , and tels vs the iudge is reconciled . what shall sepearte vs once confirmed in faith from the loue of god in christ iesus ? shall powers , or principalities ? thinges present , or thinges to come ? no , neither life , nor death . what manner of faith christ commendeth in the gospell , wee reade by that of mary magdalene , who after sorrowing and weeping f●r her sines , christ tels her : thy faith hath made thee whole : as if he shold haue said ; mary , this weeping , this repenting faith is faith indeed . when hee had seene the religious duetie of the samaritan , that came backe to giue god praise , and fel downe at christes feete , he faith vnto him also ; thy faith hath made thee whole : as if this humble faith , this religious faith is a sauing faith : go in peace . the blind man that cried . sonne of dauid haue mercy vppon mee . and being reproued would not leaue mercie , vntil he obtained mercie : christ said to him as to the former , thy faith hath made thee whole , as if this praying faith of thine is a good faith : receiue thy sight . what made many old saints to endure bondes and imprisoment , to bee stoned , to bee hewen a sunder ? it was faith ( saith the apostle . ) this was no pals●e faith , but firme and constant vnto the end , that comforts the languishing mind , and sayes , if we liue , we liue vnto the lord ; it we die , we die vnto the lord ; whether we liue or die wee are the lords . to this faith is adioyned hope , which is called by the holy ghost , the ancre of the soule . the anker lyeth deep , and is not seene , and yet is the stay of all : so hope reacheth farre , is of thinges vnseene , and yet holds sure anuds the surging waues of a boistrous world . this hope maketh not ashamed , abideth with patience , reioyceth in afflictions , is as s. austen calleth it , the very life of life . for why ? it biddes vs go comfortablie to the throne of grace , and not to refuse the chaunging of these mortal badies , that we may receiue them in a better resurrection . in the third place charitie the indiuisible companion of faith may be considered . god in the creation did seperate light from darknesse ; we may not in the state of iustification ioyne the workes of darknesse as enuyinges ; strife , and contentions , with the light of faith . in the second booke of kings , and the tenth chapter , when iehonadab came to wardes iehu , as if hee had some earnest intent to be his follower , iehu saide , is thy hearte vpright with mine ? he aunswered , it is ; then quoth iehu , giue mee thy hand . our noble iehu , whom god hath set vp to pull downe the power of darknesse , sayes to all that would professe his name : is your faith vpright to me ? then giue me the operations of your hands . the children of god , as they shal differ from the children of this world hereafter ; so must they differ from them here by good works , which doe manifest themselues by christian charitie . christ sayes vnto his , as the lord of the vineyard said vnto them in the market place , quid statis oriosi , why stand ye idle ? faith like rachel mourning for her children , lamenteth the defecte of good works ; and saith as sara , giue me fruit or idie . our sauiour christ saith to his disciples , by this shall men know you , whose you are , in that you loue one another . caine offered bad offerings , which was a token that the loue of god waxed colde in caine , it was not long after that he laid violent hands on abell , which shewed that he lost withall the loue of his neighbour . but o caine ( saith saint ierome ) what doest thou ? what cause hast thou of this cruel hatred and desire of shedding innocent bloud ? quid commeruit frater ? quam vim intulit ? what hath thy brother deserued ? what violence hath he offered ? hath thy solitarie brother displeased thee , because hee pleased god ? thou knowest not what a losse thou shalt haue in the misse of so good a companion . but enuie puffes vp , blinds the vnderstanding where it once entreth . if you will heare how lamoch that was an euill man speakes : if ●aine were auenged seuen folde , i will bee auenged seuentie seuen fold : here is nothing but a mind set vpon reuenge . but if you will heare how dauid the man of god speaks , is there any of the house of saul , that i may shew mercie vnto them ? he speakes of loue and kindnes towards his verie enemies . and so ioseph when hee forgaue his brethren , because saith he , i my selfe am vnder the hande of god. all that we can , or do forgiue our enemies , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , offences or some final trespasses : but that which god forgiues , they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , debts of great importance : we some few pence , he talents , and those ten thousande too . thrasibulus● heathen man , to renew amitie lost amongst men ; made a law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of forgetfulnesse of all wronges and iniuries that had beene offered : it is nor a lawe of th●asibulus ; but of christ iesus : forgiue and it shall bee forgiuen you . what hath heauen more glorious then the vnion of the trinitie ? what hath the earth more heauenly then consent and vnitie ? when one riuer runneth towardes the ocean , it is a good course , and goes as it should : but when it meeteth with another riuer , then they make a current in deede . when the loue of god doeth carrie vs along , wee go well but when this meeteth with the loue of our neighbor , then wee set forward with a main streame into a sea of all blessednes . a special meane to increase this double loue in y● hearts of al beleeuers , is a frequent participation of the holy and blessed eucharist , which is called of some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to say , a most necessarie prouision for out spiritual voyage : o blessed mysterie ! which amongst other high and heauenly effectes , is a meane to strengthen vs in this great iourney , and comfort vs towardes the ende of the way . thus setting our selues in order , wee may accept of the time whensoeuer it shall please god , that broughts vs into the worlde , to take vs from this our continuance in the same . the condition of life wherein we may stand prepared , requires our christian practise : the happinesse of this condition wee shall finde when wee come vnto the state of all happinesse . the eleuenth chapter . how the christian man shoulde demeane himselfe when sicknes beginneth to grow vpon him . the first and principall thing religiously to bee remēbred in the beginning of sicknes is , that the soule do cal her selfe to a serious account of sins passed , of the euill committed and the good omitted , remembring that of the prophet , dixi quod confitebor aduersum me iniustitiam meam . i said i will confesse against my selfe my owne vnrighteousnes . therefore , by an auncient decree , the sicke was enioyned before sending for the phisition , to make first a contrite confession , and humble acknowledgement of his sinnes , as if our sinnes were ( as they often are ) the cause of our sicknesse : and surely this decree was very respectiuely had in vse . for god doth oftentimes take away the effect , when we take away the cause or vse of sinning . christ hauing cured the man that lay so many yeares by the poole bethesda , and shewed no small worke of mercie , for being put backe at the mouing of the water , of himselfe weake , of friendes destitute , the right course of this vnrighteous worlde ; if any go downe , this man doeth . well , christ cures him , and giues him this caution as a memorandum for the time to come : beholde , thou art made whole : sinne no more , least a worle thing come vnto thee : made whole , therefore sometimes a dieased creature : made whole , therefore not of thy selfe whole : made whole , therefore now a sound man : sinne no more , least a worse thing come vnto thee . hee that afflicted thee for a time , coulde haue held thee longer : he that touched thee in part , could haue stricken thee whole : hee that laide this vppon thy bodie , hath power to lay a greater rodde vppon both body and soule ; sinne no more . so that by this wee see , that sicknesse of the bodie may moue vs to crie out with the prophete , peccata iuuentutis ne memineris domine , lord remember not the sinnes and offences of our youth : and ab occultis munda nos , cleanse thou vs from our secreate faultes . when sicknesse beginneth sharpely to touch vs , wee are carefull in seeking and sending to procure the health of the body ; as asa sought to the phisitions to heale his disease , when he should haue rather sent to y● prophet to haue giuen him some spirituall receipt for his sicke soule : when the phisition hath done , then we can be content the diuine should begin : as if some fewe wordes of ghostly counsell were enough when wee see there is but one way with vs no , no , the first and chiefest care in all extremities should bee a penitent imploring of the help of god , who in this case doeth oftentimes cure both bodie and soule , and lengthen the daies of sorrowfull suppliants , as hee did the daies of ezechias . the lumpe of dried figges , meanes ordained by god , haue also their conuenient vse . the phi●●eke of the soule must haue the best cordials for the penitent patient . that of the people in the booke of nombers may bee remembred , who being stung with the serpentes in the wildernesse , had no other meane of succour then the looking vp to the serpent , which moyses ( as a meane ordained by god ) set vp for the procuring of their health , we haue no other refuge in time of need , then the lifting vp of the eyes of our soules to beholde christ crucified . the people cryed vnto moyses and aaron , but there was no helpe vntill god in mercie appointed this miraculous meane . no reliefe could bee founde in the law for the distressed soul , vntil god in his wonderfull loue raised vp a mighty saluation in the state of grace . the serpent was lifted vp on high , that all might behold him , so was the sonne of god , that all beleeuers might receiue sauing health from and by him . in the curing those who were stung by the serpent , it was , vide & viue , looke and liue : for christes curing , it is crede & viue , beleeue and liue . this blessed meane in times of greatest extremitie doeth adde no small comforte to the afflicted man. and thus the principall ●are , when sicknesse beginneth , being an humble acknowledgement of our sinnes , which may moue vs to say , as iosephs brethren , therefore is this trouble come vpon vs ; a heartie confession of them all ; an humble desire with bended hearted and knees for the remission thereof ; a willing mind ●o bee deliuered from the bandes of sinne , may make vs crie with the prophet dauid , i am so fast in prison , that i cannot get out : and last of all , a ioyfull lifting vp of the hart to the throne of grace , may make vs willingly renounce the world and resigne ouer our selues vnto his diuine pleasure , to whose appointment we ought with patience meekely to submit our selues . wee see wee are in his hande , who alone hath power ouer al flesh : when we are in want , we then know the benefite of plenty : when we are in bondage , wee then best perceiue the good of freedome : when we are in sicknesse , wee must thankfully acknowledge the blessing of health , ( if we haue any thank fulnesse ) and may easily gather how god by lingring sicknesse doth in mercy , stay till we make vs rendie . if it shall please him to adiourne the time of this our pilgrimage , we ought to offer a determina●e purpose , as a sacrifice vpon the altar of our hearte , to serue him truely all the daies of our life . and thus hauing our trust in christ crucified , we make this resolution ; if we liue , we shall do well : if we die wee shall doe better . the twelfth chapter . how the sicke shoulde dispose of worldly goods and possessions . his sinnes by the sicke partie confessed , his soule religiously commended vnto god , his desire either to liue or die , giuen ouer to the divine prouidence , an orderly disposing of those temporall blessings , which god hath heere lent vnto his seruants , is verie conuenient for euerie christian in time of health , and nothing ominous , as some haue timirously doubted . none ought to alienate ancient inheritance , god would that ●he ●ight heire should take place , and succeed in order . experience doth shew , that after wise men haue liued long , and serued god many yeares in the world , this disposing of blessings temporal , maketh vs not to die the more quickly , but the more quietly . and therefore it was put in practise of abraham , when he gaue the principall part of his goods vnto isaacke his sonne , and vnto others . abraham gaue giftes or legacies : this did dauid , toby , and ezechias , for the quiet of succeeding posteritie , dispose of earthly possessions , going to possesse heauenly . in this disposing , to bee aduised by them , whose learning and knowledge is approued , doth much further the well ordering of all . wee shewe our thankfulnesse vnto god , and charitie to men , when wee become beneficiall vnto others , remēbring whose saying it was : it is a blessed thing to giue . in which giuing , the maintenaunce of churches , colledgs , schools hospitals , and such like godly vses , should ▪ where abilitie is answerable , be chiefly remēbred : for by these deeds of mercie we doe not onely our selues acknowledge gods goodnesse , but make many others , when wee are long since dead and rot●en , blesse him in the participation of the same . merciful men ( saith the wiseman ) haue honoured god by this meanes , and how ; the lord hath gotten great glorie by them . to giue vnto the poore in time of sicknes , ●●is good : but more acceptable were it to do it dayly , and in time of best health . this giuing is the ship that will neuer strike against the rocke , but bring our marchandise home in safetie . this giuing is the most gainefull interest , when the mercifull shall receiue a thousand for one . in keeping our riches saith gregorie , wee lose them : but in dispearsing them abroad , wee most surely keepe them . to dispearse them when wee can holde them no longer , is not so much , though commendable in this kind : but to giue our bread vnto the hungrie , nay to take from our owne plentie , to giue vnto christes little ones , is commendable indeede : blessed is hee ( saith dauid ) that considereth the poore and needie . a cuppe of colde water shall not want one day a rewarde . where is the large liberalitie wee should haue towardes the poore members of christ ▪ the excessiue pride of the worlde in attire , the needlesse superfluitie in diet hath eaten vp hospitalltie and there●● towardes many hungrie soules . but to the disposition of these worldly goods and possessions , wherein naturall affection may not bee extinguished , the next● heyre or name disinherited , the custome of the place and auncientrie not violated : restitution where wrong hath beene offered , should be remembred : debts truely discharged : all which christianlike disposition is seemely both before god and man. the forgiuing our enemies when we can hurt them no more , is not so much . the perfect charity at al times , but principally at this time , that becommeth christians , may not be wanting . the example of steuen praying for his persecutors , may shew vs a mirror of charity towards all . these speciall respectes obserued , the sicke may in the name of god dispose himself and his , as thus . first with a free heart and willing mind , to yeeld and render his soule into the hands of almightie god his creator , who of his endlesse goodnesse gaue him being ; of his infinite mercie vouchsafed to redeeme him , by the death and passion of his deare son & our sauiour christ iesus , in whose onely merites is his last repose at parting : the commending his body to christian buriall , hee may proceede as gods grace and wise aduertisement shall direct , that so the sicke laying aside all earthly respectes , hee commend with penitencie and contrition of hart , his soule into the hands of almightie god , humbly applying vnto his faith , the innumerable benefits of christs passion , and of the three things hee is then to dispose of , his body , goods , and soule : that principall care he had of all other , in commending this his soule with al deuotion into y● hands of iesus christ. the thirteenth chapter . how necessarie it is for the sicke , leauing all worldly , thoughtes , to apply his mind to praier and some godly meditation . the disposition of worldly goods being well and wisely ▪ ordered , the mind is at more quiet to consider of heauen and heauenly thinges , more apt to draw neerer vnto god by the actions of christian pietie : amongst which actions we haue no sweeter incense then our deuotion offered vp by prayer : the lifting vp of our handes wee may make our euening or latter sacrifice . wee haue no better orators to pleade our cause , no surer ambassadors to conclude our peace , then our humble supplications vnto him , who sits euer in commission to heare our suites , and lookes that we should send vp ou● prayers , that he may send downe his mercie : by which meanes we enter into a spirituall traffique with god himselfe : we giue a cuppe of colde water , and hee returnes vs a fountaine of the water of life . wee giue him with the poore widdow two mites , and hee giues vs againe the whole treasure of the temple . the merey of god ( saith one ) is like a vessell full to the verie brimme . if once his faithfull children by the hand of faithfull prayer beginne to take of it , it doeth ouerflowe vnto them . moreouer , it is not with god as with man : those who are petitioners are wont to bee trouble some vnto thē ; but with god the more we offer vp our praiers vnto him , the more we are accepted of him . the ediles amongst the romanes had euer their doores standing open for al that had occasion of complaint , to haue free accesse vnto them . with god the gates of mercie are wide open to all poore sinners , that will make their prayers vnto him , come and wel●come . now as wee should at other times , and vpon other occasions , with abraham , sometimes leaue our terrene affaires , as hee left his seruants beneath , when hee went into the mount to sacrifice to god : so principally in sicknesse and griefe of bodie , should we then ascend into the contemplation of heauenlye things , and haue recourse to gods mercie , as to a cittie of refuge : call vpon me ( saith the lord ) in the time of trouble , & i will heare thee , and thou shalt praise me . in the t' me of trouble , there is a refuge for extremitie ; and i will heare thee , there 's the rewarde of mercie : and thou shalt praise me , there is the reflex of thankfull dutie . christ wils all that are wearie and heaui● laden to come vnto him , and they shall not loose their labour , hee will refreshe them . in time of need no surer centerie , then by humble prayer to repaire to god. demus operam ( saith s. austen ) vt moriamur in precatione , let vs indeuour euen to die in prayer . i lifted mine eyes vnto the hils , ( saithe the prophet ) from whence commeth my helpe . and in an other place , as the eyes of seruants looke vpon the hand of their master ; and as the eyes of a maiden . v●to the hand of her mistresse : so our eyes waite vpon the lord our god , vntill he haue mercy vpon vs. wherefore with the same prophet let vs deuoutly say ; in thee o lord haue i put my trust , let me neuer bee put to confusion , but ●idd● mee , and deliuer me in thy righteousnesse : correct mee not in thine anger o lord , neither rebuke me in thine indignation : heale me for my bones are vexed : be not farre from me , for trouble is hard at hand , & there is none to deliuer me : remember thy louing mercies , which haue beene euer of old : cast me not away when my strength faileth mee : i acknowledge my faultes , and my sinne is euer against mee : wash me and i shall be cleane : lord heare me , hide not thy face from me , for trouble is harde at hand : o let my crie enter into thy presence . to this or the like penitent complaint , that ioyfull reply is not farre off ; quoniam sperauit in me , liberabo ●um , because he hath put his trust in mee , i will deliuer him . i will set him vp , because he hath known my name : cum ipso sum in tribulatione ▪ i am with him in his tribulation . the select prayers to bee vsed in the visitation of the sicke , should bee obserued with many of the psalmes of dauid , which , when the afflicted reade them , instruct the conscience , and in times of sicknesse are wont more then ordinarie to moue the minde . for these diuine hymnes saith saint basill , they are a parte of holy scripture , high in misterie , profounde in sence , comfortable in doctrine , and haue in times of affliction a special and peculiar grace to instruct the soule . amongst these the thirtie eight psalm . domine ne arguas me ▪ put me not to rebuke o lord. the fiftie one , miserere mei deus , haue mercie vpon me o lord. the seuentie psalme , deus in adiutorium , haste thee to deliuer me o god. the seuentie one , in te domine sp●raui . in thee o lord haue i trusted . the seuentie seuen ; voce mea ad dominum , i will crie vnto the lord with my voice . the hundred and thirtie psalme : de profundis clamaui ad te domine , domine exaudi vocem meam , out of the deepes haue i called vnto thee o lord , lord heare my voice , with many other like psalmes , proper and peculiar for the sicke . herevnto may bee added , a silent meditation , wherein the soule doth enter a solitarie talke with god , which is verie conuenient in this ease . when the ioyes of heauen haue leasure to present themselues to our religious thoughts , the pleasures of our sinfull life , and this worldes vanities , are then seene to be of small valew , ( as they are indeede ) then may we call to minde the vnspeakable loue of god towardes man in generall , and our selues in particular . how this 〈◊〉 s●ept foorth in thine of need , before execution of iustice ▪ to 〈◊〉 man. that it was a worke 〈◊〉 comfort , when god said fi● lux , let there bee light made ▪ but that it was a worke of counsell , and all comfort , when hee said in the great worke of mans redemption , fiat chri●tus , let ther be a christ borne , which shall saue my people from their sinnes . and now haue wee fit opportunitie to meditate vpon the sufferinges of the sonne of god ; his passion , his descention into hel , his resurrection the third day , his ascention , and glorious sitting at the right hand of god , so that at the name of iesus , the sorrowfull sinner may say with thomas , dominus meus , & deus meus , my lord and my god. we cannot in the world better imploy our thoughts , then in calling to mind how god hath kept vs from our youth vp ; from how many daungers we haue beene deliuered , into which we haue seene not a few fall before our eyes , and our selues by his onely mercie vnto this day freed from the same . can we but with all thankfulnesse call to minde the goodnesse of god towards vs , for the time past , and put our whole trust and confidence in him euen in these greatest extremities , yea both in life and death , for the time to come , seeing the lorde is nigh to them that call vpon him , yea to all such as call vpon him faithfully . the fourteenth chapter . how the sicke , when sicknes more & more increaseth , may be moued to cōstancie & perseuerance when sickenesse more and more encreaseth , wee are more and more put in minde of our mortalitie , and gently mooued to renounce by little and little , all the repose wee haue , or can haue in this tran●●torie life , to arme our selues to stand with constan●y vnto the end , remembring euermore , as we had a time to be borne , so haue wee a time to die . and our way to enter into life , is first to passe the pinching griefs of a momentarie death . to raise vp our spirits in times of greatest triall , we may recoūt with our selues . that christ himselfe went not vp to glorie , but first hee suffered paine . when vriah was willed by dauid himselfe to take his peace at home : shall i see ( quoth hee ) my lord ioab , and the arke of god lie abroad in the field , and shall i goe take my rest and ●ase ? no , i will not . shall we see the sonne of god himselfe all in gore bloud , suffering for the sinnes of the whole world , and shall we refuse all suffering , taking our case in sion , and our rest vppon the mountaines of samaria , as loath to endure any crosse or calamitie at all ? is that souldiour worthie to triumph with his captaine , that woulde neuer strike stroke to fight the battaile ? againe , whatsoeue● wee suffer , christ suffered more for vs. but that which principally is to bee remembred , this our striuing is not beating the ayre : for after wee haue fought a good fight there is laid vp for vs a crown of glorie . god is ( saith tertullian ) agonothetes , both he that purposeth the prize , and rewardeth the champion . consider the olde generations of men , and marke them well : was there euer any confounded that put his trust in the lord who hath continued in his feare and was forsaken ? or whome did hee euer despise that called vpon him ? wherefore let the languishing person take vnto him comfort in gods mercie ; was euer the righteous forsaken ? god told iosias , that hee should bee gathered vnto his fathers in peace , and yet iosias died in warre . god gaue him a constant mind ▪ whereby hee died peaceably : the lord told ieremie he should not bee vanquished : ieremie was stoned , but not vanquished : god gaue him an inuincible faith . the angell to the church of smyrna , saith , esto fidelis vsque dabo tibi coronam vitae , bee thou faithfull vnto death , and i will giue thee a crowne of life . to raise vp himself in this liuelie faith , the sicke may make a heartie confession of his christian beliefe , saying , o holie trinitie , i commend my selfe vnto thee , the father , the sonne , and the holie ghost , which in vnitie of nature art one , and the sel●e same god. i commend me vnto thee . o omnipotent father , which hast created me , yea heauen & earth , with all things visible and inuisible . i commend me vnto thee , o lorde iesus christ , who for mee , and the saluation of mankind , wert sent into the world , conceiued by the power of the holy ghost , borne man of the blessed virgin marie , didst suffer , wast dead , vnried , discendedst into hell , the third day didst rise againe from the dead , ascendedst into heauē , where thou sittest at the right hand of the father , from whence thou shalt come at the day of iudgement , to iudge all flesh . i commend me vnto thee , o holie spirit , which proccedest from the father a●d the sonne , whom togither i adore and glorifie , which doest quicken one catholike and apostolike church , to which thou hast in mercie graunted remission of sinnes , the resurrection of these mortall bodies , and euerlasting life after death . the same confession may be made of the sicke in maner of oblation : as i offer my selfe vnto thee , o holy trinitie , the father , the sonne , and the holy ghost , &c. also in maner of an ●sibl● supplication . as i beseech thee , o holy trinitie , the father , the son , and the holy ghost , &c. in which christian confession gods seruants may stand constant vnto the end , against all temptations . not vnlike y● people of ciniensis , who when the ambassadors of brutus would haue thē deliuer ouer their city , and freedome into his handes , ferrum nobis a maioribus , &c. tel your captaine brutus , our auncesters haue left vs weapons , to defend our right with courage & constancie vnto the end . the holy ghost , by the apostle s. paul in the s●xt to the ephesians , sheweth what these weapons are ; as the brest plate of righteousnesse , the shield of faith , the helmet of saluation , the sword of the spirit , their feet shod with the preparation of the gospell , where is spirituall furniture for all parts , only the back or hinder part excepted , to signifie that the christian souldier should not turne his backe before his enemies . the eagle to trie her young , is said to carrie them vp against the piercing beames of the sunne , which seeing them to endure , she acknowledgeth them as her owne christ knowes vs to be his , by our constant suffering , and therefore somtimes brings vs vnto the conflict . wee reade in the 2. sam. 20. that seba a rebellious iew , blew a trumpet , and many of the people followed after him , but the men of iuda , who were of the bloud royal , they as good isralites would liue and die with dauid their king . the olde seba , blowes many an entising blast to carrie vs away from our true allegiaunce of christ iesus our king , all that are borne of water and the holy ghost , will liue and die in his faith . howsoeuer the world for a time frowne vpon them , yet they are not as the reede without pith or substance , and so wauing with euerie winde , but firme & constant , like iohn baptist , that will holde his profession , though he loose his head for it . wherefore considering that there is no crowne without a conquest , and no conquest without courage and perseuerance , the faithful like iob say , though the lord kill vs , yet wil we put our trust in him . the fifteenth chapter . how they may be aduertised , who seeme vnwilling to depart the world . if in this life only ( saieth the apostle ) we haue hope in christ , then are we of al men most miserable : to shew in effect , that we haue not in this life the occomplishment of our hope . not here therefore we should expect it else where : this is not our paradise , but a barren desert : we may not looke for our heauen here , our citie is aboue , which wee all must inhabite , to drawe backe when we are to goe most comfortablie to take possession of the same , and the hope so long hoped for , should most strengthen vs in the way , is far from that christian beliefe whereof wee make dayly profession . oftē haue we praied thy kingdome come . nowe when god is leading vs vnto the same , our vnwillingnesse to be gone cannot but argue great weakenes of faith ▪ quid face●emus si mori tantummodo fine resurrectione praeciperet deus ? voluntas eius suf●iceret ad solatium , what would we haue don , if god ( saith saint ierome ) had commaunded vs to die , without mentioning the resurrection , his will ought to haue bin our comfor●t : but now hauing this stay , why should we wauer ? oftentimes haue we wished , that we were once freed from this worlds captiuitie : now god is going about to free vs indeede our desire is to continue our captiuitie still , not vnlike children , who crie out of pain● and griefe , and when th● chirurgion comes that should ease them of all , they chuse rather to remaine as they are . there is no marriner but after many sharpe stormes desireth the hauen : and shal not we after so many tempests of this troublesome world , accept of our deliuerance , when the time is come ? we are giuen to loue the world too much , and a great deale more then we should , being onely straungers in the same . had we no farther expectation , but onely to enioy a state temporall , where wee might set vp our rest , as hauing here attained our chiefest good , then might our departure from this world bee very grieuous in deede , because our being and happinesse should ende together . but looking as we doe for a further condition , so perinanent , so blessed , and death being the passage or entrie thereunto , there is no cause why man , if hee bethinke himselfe , should vnwillingly set forwarde , when his time of departure is at hande . first remembring it is the ordinance of god , the course of all flesh , and , as iosuah calleth it , the way of all the worlde . what man is he ( saith the prophet ) that liueth and shall not see death ? it is not proper to any one , which is commō to all : kings , princes , strong , valiant , take parte with them in this lot . there is no reason that any should looke to bee priuiledged in that wherin all without exception must , will they , nill they , sub●●t themselues . secondarily , that it is a meane to bring vs from a prison with out ease ; from a pilgrimage without rest , wee all see euidently : and this made the wise man praise the dead aboue them which are yet aliue , and prefer the day of death before the day of birth , surely for no other rea●son , then for that in the one we come into a vale of misery , in the other we depart from it , departing in the farth of him , by whom we looke for a better state to come . thirdly , this being the way for the obtaining so high a reward , we may steppe forth with confidence in his mercy , who now calleth vs by death to the participation of y● same . why on gods blessing should any bee loath that the soule should returne to him that gaue it ? when the louing mother sendeth forth her childe to nurse , and the nurse hath kept it long enough ▪ if the mother take her owne child home againe , hath this nurse anie cause to grudge or complaine ? how much lesse cause haue wee to shew any part of vnwillingnesse , that god shoulde take home this departing soule , the worke of his owne hands , the plant of his owne grafting , who first gaue it , and will before all others most louingly keepe and tender it . there is none knowes the loue of a mother , but a mother . there is none knowes the loue of god , but god , who is loue . wherefore wee are verie vnnaturall to our selues , if we should giue testimonie of discontentment , when our soules should be deliuered into his handes , who is the best preseruer of all . where is our desire with s. paule ? to bee dissolued and to bee with christ. where is our complayning with the prophete dauid ? that we are not yet come to appeare in the presence of god. where is the longing of saint austen ? to see that head which was crowned , those handes which were pearsed for our sins . had wee the loue and faith which these good men had , we should rather wi●h for the houre of our rest , then shewe any vnwillingnesse to departe when god is about to call vs hence . shall naturall inclination ouer-rule the force of christian hope . can wee forget the prayer of christ in the garden ? father not my will but thine be fulfilled . the starres by their proper motion are carried from the west to the east , and yet by the motion of obedience to the first mouer , they passe along from the east vnto the west . the waters by their naturall course follow the center of the earth , yet yeelding vnto the higher body , which is the moone , are subiect to her motions . the motion of obedience to the will of god , who is the first mouer , the higher bodie should drawe vs and al our desires , how contrary soeuer in nature : for hereunto all should yeelde themselues , and obediently follow . those who by alchemie will turne worser mettall into a more pure , must first dissolue the worse : so if we will change our wils into the will of god , wee must cleane dissolue them , that his will onely may take place . when christ in the apocalips saith , i come quickly : the saints replie ; euen so amen , come lord iesus . to shew whatsoeuer doeth please christ , coulde not displease them , much lesse his comming , which is most ioyful to all that feare and loue his name . and here we may consider by this meanes of yeelding our selues meekely vnto god , wee haue occasion offered to shewe our subiection to his diuine pleasure : as abraham had , when god commanded him to offer vp isaack his sonne , nay isaack his only son , and isaack whom he loued , and isaack in whome rested all the hope of his blessed posteritie . here was a conflict , wherein god would see which was strongest in abraham , eyther faith or fatherly affection but abraham , who is called the father of the faithfull ▪ and so one that leaues his children an example for the tune to come , in this straight resigned his will to the wil of god , stood not weighing so high a precept in the light scales or ballance of humane reason : but with hope contrarie vnto hope , proceeded to the accomplishment thereof . the apostles of our sauior christ being willed to launch forth ▪ and to passe vnto the other side of the lake , stoode not casting timerous doubtes ; as thus , this genazereth is a dan●gerous passage ; y● euening draweth on ; we our selues plaine fishermen , none of the skilfullest pilots : but when christ cōmanded them , without more ado away they go . now christ bids vs to put off frō the shore of our earthly estate ; what should wee but obediently set ●orward ? at the other side is heauen , the hauen of our hope . againe , seeing we must needes away , si aliquando cur nō nunc , if wee must away , why not now ? if not now , when ? there is a time to bee borne ( saith the wiseman , & there is a time to die : we came into this world , vpon condition to leaue it : yeeld vp our liues we must with codrus that valiant athenian , and that before the field be wonne . with the thebane captaine , let vs not care to change life with death , so the victorie may bee ours , & to say the verie truth , we haue no great cause to couet long life in this stony hearted world : we see some miseries , & wise men foresee more , the righteous is taken away , from the euill to come : as god took iosias , because he shold not see the calamitie of the sinfull people . for our own estate in particular , when de●repite age cōmeth which we so much wish for before , and those fourscore years which is y● furthest hope of our strength , are wee not thē combersome to others , & irksome to our selues ? in the meane time , so many snares and engins are laid by the professed enemie of man to entrap mens soules , as wee may with reuerence and loue wonder at the mercy of god in our deliuerie for the time past , and peaceablie accept our passage into a place of true securitie , now consequently to ensue . last of all , a remembrance of the place whither we are going should take vs away , as the angels tooke lot from sodome . it is vnto a cittie of all continuance , euen that citie where our soules shall liue . let vs send our faith in beleeuing , our hope in expecting , ( as losua sent messengers before ) to view that countrie which god will g●ue vs. these messengers will bring vs word , that eye hath not seene , nor eare heard , nor the hart of man conceiued , the high excellencie thereof , which ( me thinks ) shold moue men to giue this world a willing farewell . to conclude with s. cyprian , let pagans and infidels feare death ▪ who neuer feared god in their life . but let christians go as trauellers vnto their nature home , as children vnto their louing father , willingly , ioyfully . one thing ( saith the prophet ) haue i desired of the lord , that i may dwel in the house of my god all the daies of my life . the sixteenth chapter . how they may bee induced to depart meekely , that seeme loath to leaue worldly goodes , wife , children , friends , or such like . while wee set our affections vpon earthly thinges onely , we much affect them , and are loath to depart from them : but once taking a taste of heauenly , we begin to grow out of liking with the basenesse of our former desires , and bend all our affections to an earnest expectation of farre better . if wee do respect riches , christ hath greater riches in another worlde , then all the empire of alexander can yeelde , if honour , he hath greater honor then all the thrones of earthly potentates can afforde . ( for one day in his house is better then a thousand . ) if friends , heauen hath the glorious companie of saintes and angels , who reioyce at our entrance into their common ioy : what more ●cceptable then good company , & together , ioyful company ? the company is good where the righteous liue for euer , ioyfull , where is nothing but a cheerefull singing of allelu●ah . for worldly possessions here we found them , & here we leaue them . the time of our enioying of thē is vncertaine , because we see them ebbing & flowing like the sea , and we do not possesse them as we ought , vnlesse wee are readie at times best beseeming vnto god to leaue them . but the losse of friends cannot be but grieuous vnto flesh and bloud ; to leaue wife and children cannot but go neere the heart , where affection hath been rooled . yea , but if we open the other eye , and see whether wee are going to christ that redeemed vs , and is neerer then all , we leaue pleasant delights , but receiue more pleasant by infinit degrees : wherefore to vnburden our selues of all earthly cares , wee may obserue this course , which is , to commend wife , children , friends , & such like in our humble praiers , vnto his protection , who can better prouide for them then our selues , who is a father of the fatherlesse , and taketh into his owne hand the cause of y● widdow & orphanes , which y● ancient patriarks well knowing at their departures frō the world for the blessing of god to come vpon their posterities , and so left them . knowing that they were but sent before them , who should also follow after . did we rightly consider the manifold grieuances , which euen our chiefest delightes , which wee are so loath to leaue , haue often brought vs , we should soone see our departure from them to be a departure from many cares . the sun though it be cheerefull and warme , yet is it sometimes lesse pleasing , by reason of scorching heate : the aire though it be lightsome , yet is it sometimes glomie and ouercast . our worldly delightes , and whatsoeuer is here pleasing vnto vs , haue had oftentimes much sower sawce . why then ( saith fulgentius ) do wee not forsake this want to attain a future plenty ? of all other wee neede not so much respect the forgoing of worldly possessions , which are ( sayeth one : for these causes , rather to be dispised of vs , then to bee left with discōtentment . first , for that they are vanities : secondarily , for that they are not onely vanities , but also deceits : thirdly , because they are spinae , pricking thornes : fourthly , for that they are aerumnae , euen griefes themselues . be it we vse them aright , we are but only stewards : when the owner himselfe will haue it so . what should we els but with all contentment of mind forsake and leaue them ? we came all of vs with iob●●ked ●●ked into the world ; and with iob , naked shall wee returne againe : onely our good deeds and our bad ( as they say ) beare vs company ; bona sequūtur , mala presequuntur . a great conqueror of the world would haue his ensigne-bearer carrie forth linteam vestem , a sorie cloth or shrowding sheete , saying : here is all , of all his conquests a worthy captaine doth carie with him . hither we come as iacob came to laban ; onely by gods prouidence wee are that we are . these heards and droues about vs , they are from the mercy of god. not plants growing in our owne soile , not vapors that did arise of vs , but of the nature of influences that from heauen are come vppon vs : euery one sueth to god in forma pauperis , for things necessary . wherfore the prophet dauid saith ; te dante , nos colligimus , lord , thou giuing , we gather : and therefore called goods , because they are gods , his , and not our owne : whereby we learne with contentinent to leaue them , when the giuer thereof shall of his bountie call vs away to receiue better . but is it possible wee should forget whither we are going ? where should the members bee , but where the head raigneth ? where should the heart be , but where our heauenly treasure is ? christ who is our treasure , is in heauen , whither first our affections ascend , and then wee follow after . all these riches remaine not , nor helpe in time of need : they take them wings often and flie from vs , and are but straw and stubble , whereupon wee may build no sure foundation : and therefore we neede not so much care to forsake them . on the other side , we leaue the society of men , and go to that celestiall societie aboue in heauen , where a multitude of our good friends expect vs. our seperation each from other here , is only for a time , our continuance together in the life to come shall be for euer . the seuenteenth chapter . how the impatient may be perswaded to indure the paines of sicknes , and to die peaceablie . the conflict once begunne , the courage of the captaine then , and neuer but then is experienced . when god doeth call his children to any crosse or calamitie , then begins the battell : then their blessed patience & meeke contentment is made manifest , or neuer : knowing that all goes by his ordering , in whome wee liue , moue , and haue all our being , and that no phisition can be more carefull for the health of the bodie , then god is wont to bee for the health of the soule : how bitter soeuer the potion seeme , yet receiuing it frō him who meanes vs so well , we should not but receiue with patient suffering whatsoeuer his mercifull hand shall reach vnto vs. my sonne ( saith the wiseman ) when thou commest vnto the seruice of god , prepare thy soule vnto temptation , and shrinke not away when thou art tried , for whom the lord loueth , him hee chastiseth . gold and siluer are tryed in the fire , and acceptable men in the furnace of aduersity . if god will haue moses to be a gonernor of his people , god will haue moses to be cast out , and laid in the bulrushes by the riuers brinke . if god will haue daniel to be a ruler vnder darius , daniel must lie for a time in the lyons den . if god will haue lazarus to bee in abrahams bosome , blessed lazarus thy soares and sorrowes soone ceased , but thy ioyes are euerlasting . he that had seene elyas persecuted by iezabel ; susanna accused by two false elders : the holy man iob afflicted from top to toe , would haue thought god had little respected their sincere worship and reuerence of his name . flesh and bloud wold haue thought their state most distressed : but if wee stay a little and obserue their patience , we shall see their deliuerance not farre behind ▪ should wee not departe the worlde with a willing minde ? the faith wee haue or ought to haue of our chaunging can tell vs : nisi granum frumenti cadat in terram , & mortuum fuerit , that same fructum adferet will not follow : the graine of corne must bee cast into the earth , before wee can haue increase of fruit . although our dissolution bee vnto nature a painefull trauell ; and therefore it is , as rachel said , benoni an effect of sorrowe , yet is the same to grace an ofspring of strength , and so counted pilius dexterae , the sonne of her power , to endure and suffer somewhat , seeing the reward of suffering is great , shoulde bee lesse grieuous vnto vs. elias must goe to heauen in a whirlewind . god will sende iacob an angel to comfort him in his iourney , after all his trouble with laban : and god will bring him home with aboundance of increase at last . god is faithfull , and will not suffer his to bee tempted aboue that they are able : tarrie a little the lords leasure , deliueraunce will come ; peace will come ; ioye will come : shoulde it so much grieue any in time of sicknesse ? why christ himselfe w●nt not vppe to glorie , but first hee suffered paine . crux pendentis , cathedra docentis ; christ vppon the crosse as a doctor in his chayre , read to vs all a lecture of patience . whatsoeuer wee suffer , he patiently suffered more for vs , and hath called vs to his eternall glorie , that after suffering a little , hee will make vs perfecte , confirme , strengthen , and stablish vs , which will bee a happie refreshing after all . that i may ( sayeth saint austen ) after this languishing life , see christ in glorie , and be partaker of so great a good , what though sicknes weaken , labours oppresse , watchinges consume , colde benumme , heate enflame●nay though my whole life bee spent in sighes , and sorrowes , what is all to the rest that shall ensue in the life to come ? the apostle saint paule counted these momentarie afflictions not worthy of the glorie that shal be shewed vnto vs : wherefore seeing that after all these sorrowes , we are going to so quiet a hauen , we may with patience endure a time some fatherly correction . shall we looke for a garland and neuer set foot to runne the race ? shall we with iobs wife be content onely to receiue good at the handes of god , and no touch of trouble ? dauid tooke it not wel whē the ammonites ill entreated his ambassadors ▪ these afflictions are gods ambassadors : to repine or grudge against them , is to intreate them euill . what should we but accept all thankfully , and in peaceable manner depar●e this world . it is said of plato , a heathen man , who at the point of death amidst all his paines was saide to giue the gods thankes that hee was borne a man , and not a beast ; a greeke , and not a barbarian , and so quietly left the worlde . how much more should the christian man with all gratefull remembrance of gods goodnesse towardes him , of blessings receiued , of daungers preuented , now patiently bequeath his departing soule into the handes of god , quietly enduring his transitorie triall . sorrow may endure for a night , but ioy cōmeth in the morning . be patient saith s. iames : behold the husbandman waiteth for the precious fruites of the earth , vntill he receiue the former & the latter raine : settle your harts , for the comming of the lord draweth nigh . take the prophets for an example , if wee will reioyce as they now reioyce , wee must liue as they sometimes liued , and suffer as they suffered . if we look into the proceedings of god with all his seruantes , wee shall see him chastening them for a time , and leauing theim a little in the trial of their faith . the louing mother doth sometimes leaue the child , goes aside , and seeing the infantes moaning after her , then shee runneth and is wont to make the more of it . when god seemeth to withdraw a little his help from vs , it is onely to see whether wee will moane after him ; which when he perce●ueth we do , we are the more beloued of him , & withall our selues the sooner drawen by these meanes to the exercise of obedience , humility , patience vnto y● end whē the waters of the floude came vpon the face of y● earth , downe went slately turrets & towers ; but as the waters rose , so the arke rose still higher & higher in like sort when the waters of afflictions arise , down goes the pride of life , the lust of the eyes : in a word , all the vanities of the world . but this arke of the soule riseth as these waters rise ; and how too ? euen naerer and neerer towards heauen . wherefore to endure the paines of sicknes patiently , being an example taken from all gods children , as if a voice from heauen did testi●●e of the patient man ; hie est filius meus dilectus , this is my beloued son , wee may not forget in time of need so good a vertue , for which god hath a double crowne , the one our content here , the other hereafter of all continuance . the eighteenth chapter . how they are to be comforted , who seeme to bee troubled in minde with a remembrance of their sinnes , and feare of iudgement to come . when the seruant of the man of god saw the citie dothan to be compassed about with ● multitude of enemies , he cries out to the prophet saying , alas maister , what shal we do ? the sorrowful sinner considering y● iustice of god , the seueritie of iudgemente , the malice of the olde serpent , nowe all laying siege and ●atterie vnto his departing soule , the worlde forsaking him , his friendes departing from him , or at least sometimes weeping by him , cannot but with complaint say , what shall i doe , which waye shall i turne ? let vs sprinckle our heartes with the blood of the lambe , and the destroyer shall not enter , nor haue power to hurt . let vs call to minde the loue of god , in not sparing his owne sonne , which the apostle tooke as an argument of good consequence : if he gaue vs his owne sonne , how much , will hee not giue vs all thinges , and therefore mercie in time of need . what heart is able to conceiue the diuine prouidence from the beginning had ouer man ? one bringeth in the three persons in trinitie , after this manner , consulting of his good . god the father , saith let vs create man , but being created will hee not fall away ? god the sonne aunswereth though he fall away , i will redeeme him : but being redeemed will hee walke worthie of his calling ; god the holie ghost replieth , i will conserue him , i will sanctifie him . the prophet prayes that the eyes of his seruant might be opened , which petition graunted , then hee sees that they were more , who stood for them , then all the multitude which compassed the citie . now may the sicke with apostles pray , lord increase my faith . by which faith hee shall see that christ with all , is merits is for him , which is more , and of more efficacy , then the whole power of darknesse , that can oppose it selfe agaynst him . this blessed obiect of christs merits , is alone able to reuiue the fainting sinner , and make him argue his right against satan , as thus ▪ where in thy force thou roring lion , hath not christ weakened it ? wilt thou know my strength or might wherin i ouercome ? it is the bloud of the lamb . thus when like dauid , wee come to fight with goliah , wee cast away sauls armor , and al trust and confidence in our selues , & onely set forward in the name of the god of israel . doth the law indite vs of transgression ? wee haue a supersedeas to stay that course , & our cōmission is vnder seale , to appeale vnto the throne of grace . doth it bring forth our debts bil , our answer is the obligatiō is cancelled , the booke is crossed , and the whole debt fully discharged . doe the sins and offences of our youth now dismay vs ? if we acknowledge our sinnes , saith s , iohn , god is faithfull , and iust to forgiue vs our sinnes , and to clense vs from all vnrighteousnesse . i but doe a multitude of sinnes inuiron vs ? & we see our selues great sinners ? why christ appeared first after his resurrection to marie magdalene to shewe that he brought comfort to the greatest sinners of all . this is a true saying , saith the apostle , that christ came into the world to saue sinners , whereof i am the chiefe : as if s. paul put himselfe in the number , as euerie one shoulde , and say , wherof i am one , nay the chiefe . and here we may call to minde that bottomles depth of gods mercie , who will bee called rather by the name of a father to intimate vnto vs his loue , and to enconrage vs to call vpon him in time of neede , whose goodnes is diffusiue , and communicable vnto others , whose bountie is delighted in nothing more then in doing good . and is woont rather to giue great then small things . god is not such a one as adam tooke him to be , from whom when he had sinned hee shoulde flie , or hide him selfe for feare : but god is such a one , to whom adam , and all that haue sinned , may haue accesse with hope , and loue . the seruants of benadab , in the first of kinges , and the twentieth , when they saw and considered wel their distressed case , began to aduise their maister benadab after this maner : we heare that the kings of israel are mercifull , wherefore let vs cloath our selues in sackecloath , that so we may goe and find fauour in their sight . if this mercifulnes were a thing proper vnto the kings of israel , what may wee looke for at the handes of him , who is the god of israel , before whom they that humble themselues , shall questionlesse find grace and mercie . my sin is greater : no cain , thou errest , god his mercie is far greater , couldest thou aske mercie . men cannot bee more sinnefull then god is mercifull , if with penitent heartes they will but call vpon him . but come we vnto christ , the fountaine of al mercie , there shall we find god in his mediation onlie , great without quantitie , and good without qualitie ( as saint austen speaketh . ) christ in the gospel was called of the pharisies , by way of reproach , a friend of publicans and sinners , and so was hee in truth and verit●e . neuer was there such a friend to poore sinners , & such publicans , as he was , who strake his breast & saide , god be mercifull to me a sinner . the parable of the lost shaepe , doth shewe this loue in seeking the lost sinner : the ioy of the angels of heauen , ouer our repentance may much comfort vs , to cal for grace when the wandering sonne had consumed his fathers substaunce , but yet returned sorowfully to acknowledge himselfe , the father saith not , whence ●●mest thou , or where is now all thy patrimonie , but bring hither the newe garment , ●il the fat calfe , let vs reioyce , my son was dead , and is aliue ? here was a welcome ●ome that might amaze this wandering sonne : though wee sometimes lose the nature of children , yet god doth neuer lose the name and nature of a father , a name of priuiledge to his children , we crie abba father , a name of care and prouidence , your heauenly father eareth for you , a name of loue , if you giue your children good things , how much more shall your father in heauen giue you , if you aske them of him . and not onely a father , but our father , which should wounde our harts , and kindle our affections in al distresses with comfort to ●al vpon him . it may be said also in this case as before it was saide of the affection of a mother . there is none knowes the loue of a father , but a father , nor any the loue of god , but god himselfe , who is loue . that thou mightest bee blessed o man : first hee created the● : that thou mightest bee recouered when thou wert lost , then hee redeemed thee , which redeeming sheweth a price paied for thy raunsome , which price was his dearest bloud . when christ wept and shed some fewe teares for lazarus , the iewes reasoned and said , see how he loued him : but when christ shedde his owne bloud for vs , and that in great aboundance , osee how he loued vs. if hee bought vs with so deare a price , will he refuse his owne peniworth ? if he sought vs flying from him , shal be not much more receiue vs when we come vnto him ? can a mother , saith the prophet esay , forget the childe of her wombe , yea tho●gh she do : yet will not god forget his people . when my father and mother forsooke me ( saith dauid ) the lord tooke me vp . we haue a good samaritan , that when the priest , and the leuite left vs wounded , to wit , the law and figures thereof passed by vs , hee bound vp our wounds , and paid for our curing , that we might be recouered vnto euerlasting health . our ioseph is gone before to prouide for his brethren , was there euer such loue ? looke how wide the east is from the west ▪ so farre hath hee sette our sinnes from vs. nay like as the pillar of clouds was set betweene the host of their enemies , and the tents of the people of israel , that no harme might befall them : so hath hee set his prouidence betweene vs and all casualties , that no hurt should oppresse vs wee should be sutors vnto christ , and least our manifolde sinnes shoulde make vs bashfull , he calleth vs vnto him , saying : venite omnes qui laboratis & onorati estis , & ego reficiam vos , come vnto me al that are wearie , and hea●●e loden , and i will refresh you . did al the poore creatures come vnto the arke to saue themselues ? did the angels carrie lot out of sodome ? and shall not wee come vnto him , who calles vs so louingly , and meanes no other but to bring vs vnto his euerlasting kingdome ? wherefore let neither the multitude of our sins , the terror of the lawe , nor the feare of gods iustice , discourage vs in time of distresse , christ hath put thē al to flight ; as dauid did the philistines , by killing the killing letter of the lawe ; who would not cast his burthen vpon him that doth desire to giue vs ease ? as i liue , saith the lord , i woulde not the death of a sinner . god woulde haue the sinnes to die , but the sinner to liue , whose creatures haue nourished vs ; whose-prouidence hath preserued vs ; whose mercies hath carried vs all along from , our verie cradles vntill this d●y , whose watchfull eye hath deliuered vs from so manie daungers , both of bodie and soule : haue we had such and so many experiments of his loue , and should we now doubt thereof ? is the iudge become our aduocate and shall we feare to go forwards towards the throne of grace ? the spirite and the bride say , come , and let him that is a thirst com● , and let who soeuer will drinke of the water of life come freely . who shall lay any thing to the charge of gods chosen ? who shall condemne . christ at the right hande of god maketh request for vs. the ninteenth chapter . howe the sicke in the agonie of death , may bee prepared towards his ende . al our life long haue we liued in a departure & farewell frō the worlde ; since our very first entrance , wee were euer drawing towardes our ende ; our pilgrimage is almost ouer . when we approach towardes the period of our course , what else remaineth but a heartie commending our soules to god , and a comfortable expectation of a better life to come , when weaknes of humane nature doth not affoord habilitie to manifest our soules affections , god shall accept at our handes the sending vp of our ●ghes and desires to heauen , who saide vnto moses , why hast thou cried vnto me for this people , & yet we find that moses spake neuer a worde : to shew that hee heard the secret supplication of moses heart . ionas praied in the belly of the whale , when hee thought vpon god. susanna in her distresse , when she lifted vp her eyes to heauen . haue i not remembred thee , saith dauid , vpon my bed , and thought vpon thee when i was waking ? and in another place , o lord my heart is ready , my hart is ready , as if his trust was , that god would accept the readinesse of his heart : wherefore the minde beating vpon a remembraunce of christes passion , shall mittigate in part the bodies paynes . nowe is the time that timothie , a good soldiour , shoulde fight , by saint paules example , a good fight , keepe the faith , and so finish his course , for after all there is a crowne of glorie reserued for gods children : this is the last secane of all the comedie . when a little brunt is ouerpast , troubles cease , but ioyes neuer ceasse . and therefore a good remembraunce , that wee are going from the darkenesse of this worlde , to the lande of the liuing , where is no night , no neede of the candle , nor light of the sunne : for god giueth them light , and they shal reigne for euermore . hold thy peace babylon ( sayeth epiphanius ) and bee mute , o sodome , because ( that article ) i beleeue life euerlasting is cleere , and consequentlie , bringeth comforte to gods departing children . but let vs hearken to christ himselfe , i am the resurrection , and the life , ( sayeth the lorde ) whosoeuer beleeueth in mee , yea though hee were dead , yet shall hee liue , and whosoeuer liueth , and beleeueth in me , shall not die for euer . o ioy of ioyes , wee lay vs downe to sleepe , and take our rest , to dwell in safetie . and here wee may not omitte to call to minde , the manner howe gods seruants of olde haue shut vp the day of their mortalitie . as first that of moyses , who after beholding the lande of promise , blessed god for all his benefites , blesseth the people , and so dyeth . that of iosuah , who exhorteth israel to feare god , to stande stedfastlie in all his ordinaunces , and so mildly goeth the way of all the worlde . that of dauid , who enioyneth salomon his sonne to walke in the waies of god , that so hee might prosper in whatsoeuer he tooke in hand . that of tobie , who called his sonne , and his sonnes sonnes , exhorting them to bee mercifull , and iust , that it might goe well with them . that of saint steuen , who praying for his persecuters , and calling vpon the name of iesus , fell a sleepe . and after this manner haue the godlie taught vs to depart this worlde . that of serapion , a good and faithfull olde man ( sayeth eusebius ) who after receyuing the holie eucharist , moste meekelie departed the worlde , now for things transitorie , they leaue vs , and we them , the soule onely remaineth to bee commended vnto god. if when thou art going a iourney , thou wouldest be glad to commit thy remporall goodes to such a friend , by whome thou mayest be sure they shall bee well and safelie kept , how much more may the christian man comfort himselfe in committing his soule to the custodie of iesus christ his sauiour , who will keepe it sure and safe for euer ? reuben saide of beniamin , when iacob was loath to let him go : deliuer him vnto me , and i will bring him safelie home . so of christ it may be more rightlie said : commend thy departing soule vnto him , and hee will bring it vnto her long and blessed home . the twentieth chapter . in what maner the sicke should be directed by those to whom this weightie businesse doth speciallie appertaine . amongest men , those whom god hath set apart to helpe distressed consciences , to loose or pronounce remission in his mercy , to blesse in his name , to teach his people , and to doe thē good in times of need , partly by matter of exhortation , and partly also by offering vp in their behalfe deuout praiers towards the throne of grace , in the vi●tation of the sicke , so high a worke of mercie , they are occasioned , if euer , to enter most seriouslie into the exercise of both . that care may bee thought to bee of greatest importaunce , which is imployed in helping them , who be now least able to helpe them selues , and had neuer more neede ( god knowes ) of ghostly direction . there is nothing which the sicke in these extremities doe more desire agaynst the naturall terrours of death , and many troubles of conscience which at this time are woont to assault them . it is greatly to be wished , that like as the serpent , that olde enemie of mankinde , who the shorter the time is , the ●●ercer his wrath is , and chiefly entendeth ruine vnto the heele . as the last part of mans life is at this time busie : so those who in louing feede , and in feeding ▪ loue christ his lambes , should now bee most carefull to keepe them from this deuouring lion , and endeuoure to present them sounde in faith , hope , and charitie , vnto the great bishop and sheepheard of their soules . notwithstanding that the good grace of that spirite , which directeth our highest proceedings , can better direct a discreet and sober agent in this case , then all forms of direction whatsoeuer : yet as in other duties , so in this some aduertisements may bee obserued by those , who are content also to heare the aduise of others . first therfore , death being that which all men suffer , but not all after one sort , care ought to be had answerable vnto the disposition of the dying . tediousnesse of discourse may soone weary the weake partie . few words , & those sometimes in priuate well ordered , are woont for the most part to auaile most . impertinent speeches verie vnfit , the presence oftentimes of those , who haue beene associate in follie , yea sometimes the presence of those who are nearest in alliance remooued , is thought by graue indgement to bee the fittest oportunitie for the giuing of soule counsell , bearing a simple and honest intent to doe good . a premeditated exhortatiō , after information taken of the disposition of the sicke , is verie behoouefull , this loose and sleight hudling vp of diuine matters , and sometimes of gods mysteries themselues , doth often bring in contempt the high wisedome of holie scripture , which but with all reuerence , watchfulnesse , and prayer , none should presume to search , and open . this disposing then of the sicke vnto a christian ende , being a worke of such moment ; they may proceede , to whom this shall appertaine in this or the like manner . and first : care is taken that the sicke 1 now make a most sincere and humble confession of all his sinnes . 2 that he be content with all his heart to liue , or die , as it shall seeme go●d to god his diuine pleasure . 3 that hee bee resolued to make a heartie reconciliation with the worlde , desiring forgiuenesse , and forgiuing all offences whatsoeuer amongest men . 4 that hee take in good part this visitation sent vnto him , to prepare him to die leysurablie gods seruant . 5 that hee wholie commend him to god his mercie , in the onely mediation of christ iesus his sauiour . secondarily . let care bee had that the sicke may be moued to call to minde 1 that all of what state or condition soeuer must depart this transitorie worlde . 2 that gods children thoroughout the volume of holy scripture and examples of auncient writers haue willingly yeelded themselues at the time of their visitation . 3 that christ himself went not vp into glorie , but first hee passed through death . 4 that the death of the seruaunts of god is pretious in his sight , and that they rest from their labours . these demaundes may bee proposed to the sicke . 1 whether he acknowledge the faith of the holie trinitie , with the articles of the creede , and in this faith be resolued to liue and die , 2 whether he be sorie for his sinnes , and aske god forgiuenes , with a penitent heart in the merits of christ iesus . to which confession , of faith god sendeth him this message , go in peace the sicke should be willed seriously to consider , 1 that christ came not to call the righteous , but sinners to repētance , he is a sinner therfore for him . 2 that hee was the verie lambe of god that came to take away the offences of the world . 3 that he is a refuge for all them that be wearie , and heauie loden . 4 that he is our righteousnesse , 5 that if he liue , he liueth vnto the lord , and it hee die , hee dieth vnto the lord : whether he liue or die , he is the lords . he may be requested to say with 1 the prophet dauid , lord remember thy seruant in al his troubles . 2 the publican , god bee mercifull to me a sinner . 3 the woman of canaan ; iesus thou sonne of dauid , haue pitie on me . 4 iob , i know that my redeemer liueth , and that i shall rise againe , and see god , not with other , but with the selfe same eies . 5 saint steuen : lorde iesus receiue my spirite , & to say : i am that wounded man , blessed samaritan , heale me : i●am that wandering child , that is not worthie to be called thy son , father , make me thy meanest seruant : i am the lost sheep , o seeke & saue me ; bring me home lord vnto thy heauenly fold . 6 to mention the words of christ vpon the crosse : lord into thy handes i commend my spirit . let him also say , iesus giue me 1 patience in my trouble . 2 comfort in my afflictions 3 strength in thy mercies . 4 deliuerance at thy pleasure . if the sick bee 1 not able to pronounce them himselfe , let the articles of the creed be recited in his presence by some other : i belieue in god , &c. 2 distempered , as the best may be , in burning feauers , and otherwise , choller shooting vp into the braine , and the malignant humour meeting with the vitall powers , which may cause rauing ; let him in fewe wordes bee moued to remember god , and the assemblie may softly pray by him . 3 troubled with strange visions , as good men haue beene , beseech him in the name of god , to call to mind the aboundant loue of iesus christ crucified . 4. pensiue and sorrowfull , mention the ioyes of heauen , whither he shall go by gods grace , and the troubles of this sinfull world , which hee hath often felt , and may nowe very thankfully leaue . reade by the sicke the history of the passion , luke 22. 23. the nine and twentieth psalme . vnto thee o lord. the 42. psalme : like as the hart desireth the water streames , &c. the 143. psalme ▪ heare my prayer o lord. the 14. chapter of s. iohns gospell . the 7. chapter of the apocalips . the 15. chap. of the first epistle to the corinth . if the sicke bee painefully grieued or strangely visited . 1. let not any censure him , as iobs friends , who thought iob an hipocrite because of his affection . 2. or as those y● told our sauior of the galileans , who iudged them greater sinners then the rest , because the tower of siloah fell vpon them . 3. or as the barbarians , who deemed s. paul an euil man , because the viper claue vnto him . 4. let none be glad when his enemie falleth , least the lord see it , and it displease him . let euery one remember that of ioseph , am not i also vnder the hand of god ? that of the apostle in the twelft to the romanes , weep with them that weep . that of the wiseman ; bee not slow to visite the sicke . that of s. iames : pray one for another . a forme of leauing the sicke to gods protection . the lord heare thee in the day of trouble : the name of the god of iacob defende thee , send thee helpe from his sanctuarie , and strengthen thee out of sion . iesus christ the sonne of the eternall god , put his blessed passion betweene thy sinnes and iudgement to come . god the holy ghost be thy comfort , to and at thy end , amen . the sicke may sometimes be left to silent meditation , and apply hunselfe thereunto in the name of the holy trinitie . let him also sometimes commend himself to rest with these meditations . a forme of praier to bee vsed for the sicke , by them that are present . most merciful lord wee are at this present constrayned to praye for other , who are not worthy to pray for our selues , beseeching thee in the multitude of thy mercies , to looke downe from heauen , and behold thy seruant here visited with sicknesse ; enlighten his mind ; preserue his sence ; continue thy grace ; asswage his paine ; and if it be thy good pleasure , prolong his daies as thou diddest the daies of ezechias : if otherwise , receiue him vnto thy arke of mercie . in the meane while , giue him patience in trouble , comfort in affliction , constancie in temptations , and victorie against his ghostly enemies . let the blood of thy deare sonne wash and cleanse all the spots and foulnesse of his sinnes . let thy righteousnes hide and couer his vnrighteousnes . let that ioyfull voice bee heard of him : thou shalt be with mee in paradise . grant this o lord for the honor and glorie of thy holy name , through the same iesus christ our only sauior and redeemer , amen . a prayer to be vsed by the sicke himselfe . o lord iesus , who art the resurrection and the life , in whom whosoeuer beleaueth shal liue though he die . i neither desire the continuance of this mortalitie , or a more speedie deliuerance , but onely commend my selfe wholly to thy will. doe with mee most mercifull sauior , accor●ding to the riches of thy goodnes : through thee haue i beene holpen euer since i was borne ; it grieueth mee that i haue so often offended thy goodnes , and i am grieued that i grieue no more . lord as an humble suitor i appeale vnto the throne of mercie , and there begge ▪ at thy handes remission of all my sinnes in the merites of thy bitter passion . i offer vnto thee a penitent heart for the time past , and promise amendment , if it shall please thy diuine wisedome to continue on this my pilgrimage for the time to come , wherein i refer my selfe wholly to thy heauenly will , in hope of a better resurrection vnto euerlasting life through iesus christ our lord , amen . another prayer for the sicke . almightie and euerlasting god , maker of mankind , which doest correct those whom thou dost loue , and chastenest euerie one whome thou receyuest ; receiue o lorde wee beseech thee thy seruant here visited with sicknesse , distrusting in his owne merites , and trusting in thy mercies . looke vpon him o lorde , as thou didst vpon ezechias ; restore vnto him his former health , if it bee thy will , or otherwise giue him grace to take this sicknes patiently , that after this life ended in thy faith and loue , hee may dwell with thee in life euerlasting ; vnto which life vouchsafe to bring him and vs all thy hamble seruants , for thy infinit mercies sake , amen . the one and twentieth chapter . wherein is laid downe the manner of commending the sicke into the handes of god at the houre of death . god the father who hath created thee , god the sonne who hath redeemed thee , god the holy ghost who hath infused his grace into thee , assist thee in all thy tryals , and leade thee the way into euerlasting peace . answer , amen . christ that died for thee , keep thee from all euill . answ. amen . christ that redeemed thee , strengthen thee in all temptations . answ. amen . christ that loued thee so deerly raise thee body and soule in the resurrection of the iust . answ. amen . christ that sitteth at the right hand of god in heauen , bring thee vnto euerlasting ioy . answ. amen . god grant thy place may be in abrahams bosome . answer . amen . god grant thou mayest behold thy blessed sauior in the state of glorie . answ. amen . god grant thy death may be precious in his sight , in whom thou art to rest for euer . answ. amen . a briefe forme of praier . most mercifull father , wee commend vnto thee this thy seruant the worke of thine own hands : we commend vnto thee his soule , in the merits of christ iesus his redeemer . accept o lord , thine owne creature : forgiue we beseech thee , what soeuer hath been committed by humaine fra●ltie , and command thy angels to bring him to the land of euerlasting peace . answer . amen . preserue o lord the soule of thy seruant , as thou diddest noah in the floud . answ. amen . preserue o lord the soule of thy seruant , as thou didst lot from the fire of sodom . answer . amen . preserue o lord the soule of thy seruant as thou diddest iob in all his aduersitie . answ. amen . preserue o lord the soule of thy seruant , as thou diddest the israelites from the power of pharaoh , and the oppression of egypt . answ. amen . preserue o lord the soule of thy seruant from the malice of sathan , as thou didst dauid from all his enemies . answ. amen . preserue o lord the soule of thy seruant , as thou didst daniel from the mouth of the lions . answ. amen . preserue o lord the soule of thy seruant , as thou diddest the three children from the fierie flames . answ. amen . preserue o lord the soule of thy seruant , as thou diddest elias from the false prophetes that sought his ouerthrow . answ. amen . preserue o lord the soule of thy seruant , and deliuer him as thou diddest thy aposties out of prison . answ. amen . from that ruefull darknes , answer . deliuer him o lord. from the paines of hell , answer . deliuer him o lord. from euerlasting malediction , answer . deliuer him o lord. by thy natiuitie , answere . o lord deliuer him , by thy crosse and passion , answere . o lord deliuer him . by thy descention into hell , answere . o lord deliuer him . by thy resurrection from the dead the third day . answer . o lord deliuer him . by thy ascention into heauen . answer . o lord deliuer him . into thy merciful hands o heauenly father , we commend the soule of thy seruant nowe departing : acknowledge wee beseech thee a sheepe of thine owne fold , a lambe of thy own flocke . receiue him into the armes of thy mercy , knowing the thing cannot perish which is committed to thy charge , o most mercifull iesus receiue we beseech thee , his spirit in peace : amen . the blessing of the sicke . iesus christ absolue shee from all thy sinnes . answ. amen . iesus christ that died for thee , put out all thy offences . answ. amen . iesus christ that calleth thee , receiue thee into his heauenly kingdome . answ. amen . the lorde blesse thee , and keepe thee . the lord make his face to shine vpon thee . the lord lift vp his countenance ouer thee , and giue thee a ioyfull resurrection to life euerlasting , amen . depart o christian soule in the name of god the father who created thee : of god the sonne , who redeemed thee : of god the holy ghost , who sanctified thee : one liuing and immortal god , to whom be glory for euer and euer , amen . a praier to be vsed by the assemblie at the time of the christian mans departure . let vs pray . o almightie and euerlasting god , seeing it hath pleased thee to take this thy seruant out of the miseries of a sinfull world , vnto thy heauenly kingdome ; for which ( lord ) thy name bee blessed : make vs we beseech thee , that yet remaine , mindful of our mortalitie , that we may walke before thee in righteousnesse and holinesse all the daies of our life : and when the time of our departure shall come , we may rest in thee , as our hope is , this thy seruant doth ▪ that we with him and all other departed in the faith of thy holy name , may reiorce together in thy eternall and euerlasting glorie , through iesus christ our lord , amen . the two and twentieth chapter . an exhortation is comfort those who lament & mourne for the departure of others . to vse mourning for the dead , decencie amongst men , and christianitie doth allow it ; examples of holy scriptures doe approue , as much . what more seemely then the performance of the dutie , whereby we giue testimonie of naturall affection , in this solemne departure each from other . god hath neither made vs stockes nor stones , nor giuen vs heartes which should haue no seeling when occasions offered , or times beseeming , require sorrowfull affections . in the contrarie , what more vncomely , then to vse nurth in the house of mourning . a very heathenish manner was it thought to bee , by the decree of an ancient council . to sport at these motiues to mourning . for examples in holy scripture , we find that abraham mourned for sarah : all israel for samuel : the people in the wildernesse for aaron their high priest : the inhabitantes of bethulia for iudeth , that honorable widdow : the machabies for their noble captaine : martha and mar●● for lazarus their brother : the women of iewrie for their tender children , those young infants : the twelue putriarks for iacob their aged father : dauid for ionathan his trustie and faithfull friende . nay christ himselfe saith saint i●rome went not to his sepulcher without weeping eyed : neither hath this mourning beene a light passion onely . great was the lamentation that iacob made at the supposed death of his sonne ioseph , when hee said ; i will goe vnto the graue to my sonne sorrowing . great was the lamentation that dauid made , when newes was brought him of absalon his eude : o absalon , absalon , my sonne absalon , i woulde to god i had dyed for thee . great was the lamentation which the widdowes made for dorcas , so good a woman full of good workes and almes , when they considered her bountie towardes them . and thus wee see the laudable custome and practise in mourning for the dead . when the apostle forbad the thessalomans to sorrow , he did not absolutely forbid all sorrowing , but onely after the manner of the gentiles ; noa culpamus affectum , saith s. barnard , sed excessum , we blame not the affection it selfe , but the excesse or want of moderation . we may not onely vse moderate sorrow in the departure of others , but euen in the departure of the godly and well disposed themselues : for as good men often are , and , in regarde of their great misse in the world , where they had beene many waies helpfull vnto others , may be mourned for of many ; which is a testimonie of their neede , who haue left but fewe such behinde : so is it a signe of some ill dealing amongst men , when the poore and distressed let them go away without any lamentation at all . it was saide by the prophet ieremie , to iehoiakin ; so long as thy father did helpe the oppressed , did hee not prosper ? and after hee addeth this , as a great punishment to bee laid vpon him , well thou shalt die in griefe of mind , and there shall bee none to make lamentation for thee . the apostle confesseth in plaine wordes , that god had mercie on him in sparing epaphroditus , lest hee should haue had sorrow vpon sorrow : to shew that hee was not so vnnaturall , but himself● should haue had feeling in such a case . my sonne saith the wiseman , powre forth thy teares ouer the deade , and neglect not his buriall : whence mee may gather , that funerall rytes , decent interring , exequies , and seemely mourning , is not vnsitting the practise of those , amongst whome all thinges should bee done in order . the israelites in burying so honourablie their fathers and gouernours , did shewe themselues a people of good and orderly disposition . my sonne ( saith tobie ) when i am dead bury me honestly . the new sepulcher , the cleane linnen cloathes , the sweete ointmentes , the assemblie of men of reputation , shewed how our sauiour was respectiuely regarded and entombed with some solemnitie : and sure these bodies , which haue beene the temples of the holy ghost , and shall bee chaunged at the day of doome into a condition of glorie , should haue that decencie performed as to agreeable both to practise , and conneniencie . wherefore not to yeeld the dead after a cynick manner , comely burials , or christian mourning with moderation , is most inhumane , is a concept to say truth , very barbarous . notwithstanding this christian sorrow , yet to sorrow as men without hope , is farre distant from the rule of faith ; which tels vs , that the death of the saintes is precious in gods sight . they are at peace , and that their hope is full of immortalitic . he that said my sonne , powre forth thy teares ouer the dead , said also comfort thy self . and surely for christians of all others , who beleeue the resurrection vnto a better life , shold raise vp themselues by faith , frō too too deleful passions for as in all other things , so in this a moderation should be had . haue we lost a good father , friend , husband , wife or children , we may say with iob. dominus dedit , dominus abstulit , the lord hath giuē , & y● lord hath takē away , neither are they yet clean taken frō vs ; but gone a little before the way , wherein wee must all follow . wee shall one daye meete againe , at which meeting ( sayeth cyprian ) there will bee no meane ioy , when friendes come to reioyce together . our knowledge is now but in parte , then shall wee knowe as wee are knowne ; where peter shall bee peter , and paule shall bee paule ; and many long since departed shall ( as some of the auncient fathers say ) bee knowne of vs , that haue liued long after . but of all other meanes of comfort , that happie hope of the resurrection should raise vs vp from ouer pensiue thoughts . christ our sauiour before his passion , when hee saw the disciples sorrowfull for his departure , which was so shortly to ensue , saith vnto them ; let not your hearts bee troubled , i go vnto the father . so it may bee said to those that mourne for the misse of others , let not your minds be too much plunged in sorrow : those for whom you thus lament , are gone vnto their mercifull redeemer . it is saide of enoch , because his soule pleased god , god tooke him away . it was spoken as a blessing to iosias , that hee should bee gathered vnto his fathers before the captiuitie of the people came saint ierome of sinful times saith , foelix nepotianus , qui haec non videt , nepotian is a happie man that liues , not to see this wicked world . when god ships his noahs , it is signe there is a floud not farre behind . when god sends angels to fetch his lots out of sodome , it is signe there is a punishmēt for the sinfull cities shortly to ensue . when god takes l●zarus to abrahams bosom , there is then no more penurie to endure . wherefore seeing we are all to passe downe the streame of mortalitie , we may not thinke it so straunge to haue experience thereof . if we complaine of the death of friends , we compla●ne in effect that they were borne mortall death is as the liues drawne from the c●nter vnto the circumference , euen on euerie part , or as the vpright magistrate equall to all , which may the rather moue vs to bee content . the good meaning borrower , the sooner his debt is discharged , the sooner is hee a● quiet . he that makes but a short voyage , and is the soonest at the hauen of rest , is the sooner also from daunger of shipwracke . we may not forget to conforme our wils to the will of god , as we daily pray , fiat voluntas tua , thy wil be done . the wiseman praised the dead aboue the liuing . and s. iohn pronounceth thē blessed which die in y● lord , because they now rest frō their 〈◊〉 and therefore thir good estate now obtained should the rather moue vs to remember their good . at our entraunce into the worlde wee brought with vs a subiection vnto death . againe , al sinned , & therefore death goeth ouer all , and returne we must to y● place frō whence we came , this world being our banishmēt for a time ; from which these blessed soules now freed , would tell vs ( were they to return into these earthly regions , which without controuersie they do not ) that they with mary haue chosen the better part . we here with martha , are carefull about many things : they haue y● one thing which is necessarie , that shall neuer be taken frō them how to accept of , and take in good part as we may , the losse as we count it , or rather misse for a time of friends departed . the behauior of d●uid in this case may be considered , who when the childe was sicke , fasteth , prayeth , pros●rateth himself vpon the earth , but hearing that gods will was accomplished in the death of the childe , dauid rose vp , eate bread , receiued comfort , as it seemed after all his sorrow : being demaunded the cause of this diuersitie of behauiour , answered : while the child was yet aliue , i fasted and wept , for i said who can tell whether god will haue mercie on mee , that the childe may liue : but being dead , wherefore should i now fast , can i bring him againe any more ? i shall go vnto him , but hee shall not returne vnto me . in the like case saint barnard being not a little mooued for the death of one : i turned mee ( saith hee ) to praier , and weeping , at last i considered that god had done what seemed best in his diuine prouidence , what should more sorrowing auaile ? lord thou hast taken thine , none of mine , teares forbad mee to speake further : and so the good father resolued to rest content with the will of god. the three and twentieth chapter . howe those that vndertake any daungerous attempts , either by sea or land wherein they are in perill of death , should specially before hand make themselues readie for god. if those men , who liue in times and places of moste safetie , should , respecting the vncertaintie of humane condition , thinke euery day of their last day , which by little and little will come vpon them : then howe much more ought those who enter into place of apparant perill , vndertake attempts of greatest daunger , stand vpon their guard , and be well prouided for to bee readie for god. heathen men coulde tell ionas that in this case there was no other refuge but to flie vnto the assistaunce of some superiour power . pharaoh himselfe coulde intreate moyses to pray for him : how much more then shoulde those whose hope reacheth further then the sauing or preseruation of a life mortall , entring into any attempt wherein they are in hazard , with iudith , who first worshipped god with all deuotion , and their went forth for y● deliuerāce of bethulia . faith and trust in god doeth not make men towards , but rather addeth spirite and comfort in greatest assaults of enemies . by faith ( saieth the apostle ) ged●on , barac , samson , iephte , and also dauid , of weake were made strong , waxed valiant in battell , turned to slight the armies of aliants , who came against gods people , with great force and multitudes . while they were arming themselues with sword and shield , the maner of god his people was to arme them with deuotion , and a religious commending themselues either in life or death to gods protection . when balaac saw the people of israel to prosper , more by their praying , thē he could by his strogest forces , he would needs haue balaam to curse them . moses ( saith s. ierome ) fought as well as iosua against amelech : for while moses held vp his handes , israel preuailed . rufinus , and socrates write , that theodosius the christian emperour , in a great battell agaynst eugenius , when hee sawe the huge multitude that was comming agaynst him , ( and so in the sight of man there was apparant ouerthrow at hand , he gets him vp into a place eminent or in the sight of all the armie , falles downe prostrate vpon the earth , beseecheth god , if euer hee would looke vpon a sinfull creature , to helpe him at this time of greatest neede : suddenly there rose a mightie winde , which blew the darts of the enemies backe vpon themselues , in such wonderfull maner , as eugenius with all his host was cleane discomfited , who saw that the power of christ fought for his people , and therefore cried in ▪ effect as the egyptians did , o , god is in the cloude : or god fighteth for them . thus with faith and constancie haue the seruants of god gone foorth against their enemies with all deuotion , and a through preparing of themselues either for life or death , as it should best stande with the good pleasure of god. for those therefore that vndertake any attempt , either by sea or land , wherein life more then ordinarie is endaungered , let them in the name of god , goe forth with soules prepared : for in so doing , they remember themselues to haue a further expectation , then either the gaining , or loosing of a life temporal . paratos inueniat , saith eusebius emisenus , extrema necessitas , quae saepe opprimit imparatos , let extreame necessitie find them readie , which is wont to oppresse men vnprepared . in worldly affaires , wee oftentimes forget heauenly , & therefore good reas●● that in heauenly , we should also go aside from al earthly cogitations ; and presenting our selues before god , commende in solemne manner our soules into his handes ; which done , with hester , wee may say : if we perish , we perish : now the will of god bee fulfilled . so therefore of preparing themselues before anie attempt of daunger , it may bee said , as s. iohn saith , hic est sapientia : here is wisdome . the foure and twentieth chapter . a briefe direction for such as are suddenly called to depart this world . concerning praies for the deliuerance fr●● sodain death , some what hath beene before mentioned , and their hard censure who are euer hastie in this cause to iudge others , in part , answered . nowe for him , who vpon short warning is willing to die , this briefe direction may suffice . first , let not the suddainnesse dismay him , for that vnto a well disposed man , it is no suddainnesse at all , howe soone soeuer hee departe . secondarilie , that god hath his pennie for those that come at the eleuenth hower : and an acceptance for the seruauntes , that are found stirring at the second or third watch . he hath paradise for him that will call in his dying fittes . lord remember mee ▪ in thy ▪ heauenly kingdome . with marie magdalene , to giue god at once the sacri●ice of a sorrowfull spirit , shall with abell his offering , goe vpwarde , and be acceptable vnto god. wee must let this little threede of life , twine out vntill our clewe bee all ended . when the shippe is couered with waues , then helpe maister . when a good remembraunce of iesus christ shall not returne voyd : abraham had but an intention in his minde concerning isaac , to offer him , and yet the apostle to the hebrues saith , by faith abraham of fred vp isaac : as if y● deed had bin done , when his intention was good to doe it , whereby we see that god doth accept a good meaning heart , which is all we can offer at these times . the mercie of man extends it selfe vnto his neighbour , saith the wise man , but the mercie of god reacheth to all flesh ; and both can , and will , saue in a moment : wherefore this suddennesse , may not either giue occasion to others to iudge vncharitably , or vnto the patients thēselues , to bee discōforted for want of time . non nocet bonis , saith one , si subito moriantur , it dooth not hurt good men , how suddenly soeuer they are called away : so they depart when god calleth them ; which time all must tarrie . for as the pleasures of this world , should not cause vs to bee altogither addicted to the same : so also the miseries of life , shoulde not cause any , how deepely distressed soeuer , distrustfully to flie away ; or desperately with saul , to iucurre his owne daunger : which foule attemptes nature herself doth abhorre : but christianitie vtterly condemne . to be any way accessarie vnto our owne decay , or much lesse principall , o god forbid . fie vpon that discontent , or faithlesse cowardlinesse , to run away , or to flie , where no feare is : god is a sure refuge , and wil neuer fail : god is a present helpe in trouble . he that brought vs into the worlde , should haue the calling vs from the worlde . at whose calling , we may meekelie depart , as becommeth vs : abridge the time we may not , we ought not , for all the afflictions that may betide the sonnes of men . the lawes of nations haue forbid in this case the benefite of decent buriall , to terrifie men from this shamefull fact of casting away themselues desperatelie . at the verie motions wherof , the true christian is woont to say , as christ sayde vnto the tempter in the wildernesse : vade satana , auoyde sathan . thus therfore an humble submitting our selues to gods pleasure , and also a faithfull commending our soules into his hands , how soone soeuer we are called to depart , is that direction , which we should put in practise by the assisting help of gods blessed grace . a praier to be vsed of any , who findes himselfe troubled in conscience , or disquieted by euill motions . strengthen me , o lord ▪ against al mine enemies both bodily and ghostlye , that they neuer bee able to say , wee haue preuailed agaynst him . by spirite is sorrowfull , my heart is sadde and heauie within mee : if thou be not my comfort , i shal surely perish in my trouble . for thy names sake , o lord , haue mercie vpon mee , rise vp to helpe me : that hauing helpe in thee , i may withstand my mortall aduersarie , and say , depart from mee thou wicked spirit , that bringest euill thoughts and this deiection of mind , goe from me thou deceyuer of man , thou shalt haue no part in me , for my sauior iesus standeth by me as a strong chāpion , and thou shalt flie away to thy confussion . i had rather endure al affliction , al punishmēts and infamie of the world , then consent to thy malicious motions : be stil therefore thou wicked spirit , cease thy prouokements to euill . i shall neuer assent vnto thee though greater trobles thē these come vpō me , our lord is my light & my helth , whō shal i dread ? he is y● defender of my life , of whō then shal i be afraid ? though an host of men set themselues against me , though in●inite calamities ouercome mee , i shall not bee discomforted , for why ? god is my helper and redeemer , in whom i trust ; he is my portion . to whom be praise and honor now and for euermore amen . a prayer for a good departure out of this world . eternall god , and most mercifull father , seeing that the daies of man are as the flower of the field that soone fadeth ; and his time like a shodow , that vanisheth away : considering we are all straungers as were our forefathers , and haue here no continuing citie , make vs euermore , lord , we beseech thee , mindfull of our mortalitie , that like wise virgins , we may prouide oyle in our lamps , to bee readie against the bridegrooms comming ; and that , tarying thy good pleasure like watchful seruants , we may bee so doing whensoeuer the maister shal returne . and when sicknes summoneth vs to bee gone , graunt we beseech thee , thut neither the infirmitie of the flesh , nor the sharpnesse of affliction , nor any other meanes whatsoeuer , remoue vs from a true and steadfast hope , in the blessed passion of thy deare sonne christ iesus . and when the houre of our rest is come , graunt o lord , we may commend our selues into thy handes , and die thy seruants , to the glorie of thy name , & comfort of our soules , through iesus christ , amen . the fiue and twentieth chapter . a consolatory admonitiō for those who are often ouermuch grieued at the crosses of this world . if the world hate you , saith christ our sauiour vnto his disciple● , you know it ha●ed me before it h●red you● that heauinesse might not dismay or cast them downe without hope of deliuerance : where he proposeth the one , he promiseth the other . blessed are they that mourne , for they shall receyue comfort : are not those happie teares well distilled frō the limbeck of a sorowful heart , y● shall haue the hands of the sonne of god himself to wipe thē cleane away ? when al flesh , saith moses had corrupted his wayes , it repented y● lord he had made man , that is , god was sory that man created to so excellent an ende should himself destroy himselfe . now god sends a deluge vpon y● face of our earthly pleasured , these floods of teares extinguish the heate of vnlawfull desires , clense the corruption of our s●nfull liues , when all is ouerpast , there , ensueth a calme . the church wel celebrateth solemne and sanctified feasts as publike memorials of christes blessed birth , his resurrection , his ascention , & many others , before which feasts she appointeth the eeuens , to be fasted : in this worlde we fast the ●●uen , we shall keep holiday when we come to heauen : our lord & master christ iesus , as he did seldom laugh in the worlde , so did the worlde as seldom laugh vpon him . he tels his followers , they must become as little children , litle children we know haue no other weapons to auenge themselues but their tears , and what other haue wee agaynst our crosses of this worlde , but our sighes and supplications sent vp to god. iob saieth , before i eate i sigh : whose suffering was such , that all which wee doe or can suffer ( sayth saint ierome ) is in effect nothing . we may not looke to find god in the gardens of egypt , whom m●ses ●ound in the thornie 〈◊〉 of manifold tribulation● 〈◊〉 ●e without crosses , we may rather wish then hope . the golden worlde is gone wheein men did ioy in nothing more then in sinceritie and loue ; now this yron age of ours yeeldeth store of crosses , and vnconscionable wrongs ( such is the calamitie of our time ) wel , heauines may endure for a night , but ioy commeth in the morning . wee may not repine at these trials , if we desire to solace our selues in the vanities of this worlde , our desires are vnlawfull . lots wife , her minde was vpon her substance in sodom , she looked , backward , but she neuer looked forward againe . when with the spider wee haue exhausted our verie bowels to make a slender web , one puffe of winde carries all away : when we haue endeuoured to the vttermost to mount aloft , suddenly death doth clippe the winges of our soaring endeuours , and downe we fall . did we looke backe and consider howe many are vnder vs , as wee are ouer readie to prie how many are aboue vs we should soone see our estate lesse gree●ous th●n the state of manie , who are as deare to christ as our selues . but ease and pleasure is acceptable to flesh & bloud , which the world is woont to promise ? nahuchadnezzar , to drawe the people from gods seruice to foule idolatrie , caused the noyse of instruments , to sound that so delighting themselues they might forget their obedience to god. but is it possible that any ●elights should draw him from god , for whō the wh●le frame of the world was made ? should base desires make man vnfaith ful vnto him from whom commeth all his good ? ioseph saide behold my master hath cōmitted al into my hands , how then can i do this ? as if he could not find in his heart to commit euil agaynst him , that had deal● so liberally as his master had done . for these worldes vanities wee may let them passe , what soeuer they promise , their pleasure is not permanent ▪ whē iacob was hasting into his own country , laban followed him & said , why didst thou not tell me of thy departure ▪ that i might haue let thee go with mirth and melody ? whē his meaning was to haue kept him still in longer serunitude . but as iacob did wel , seeing labans countenance once set agaynst him , to make readieto depart into his owne country : so when we shall finde the world to frowne vpon vs , to make speede and prepare our selues to be gone . notwithstanding the people in the wildernesse did drinke of the bitter waters of marah , yet in that god appointed his angel to direct them in their way , it was a testimony he would bring thē into a better land . god ha●h giuē vs his spirit more then an angel , for our guide , which may beare witnes to our spirits , we were not created for this fraile and momentarie state , but looke for better things to come : in the meane time no calamities of life should make vs hate life , the course wherof we may not slack or hasten at our owne pleasure . if it did so much reuiue the harts of distressed people , that one ( & that in vision only ) should seeme to see onias who had been high priest , a vertuous and a good man reuerent of behauior , & of a sober conuersation , wel spoken , & one that had beene ex●re●sed in points of vertue of a childe , holding vp his hands to heauen , and praying for them : then to see iesus christ himselfe at the right hand of god , there to stand for vs ; mercifull lord , how can it not but raise vp our pen●●u● h●rts ? elkanah said vnto hanna , when she was sore greeued at the hard vsage of the world . quamobrem affligitur cortuum , nunquid non ego tib● melior quam decem filii ? why is thy heart greeued , am not i better vnto thee then tensons ? this was a speach of comfort to her troubled mind . but vnto the distressed man whose ioy is in christ crucified , may it not be said is not his loue and mercie better vnto vs all then ten thousand pleasures of a sinfull ●ife ? who hath saide to all feare and loue his name , in the world you shall haue affliction , but be of good comfort , i haue oxcrcome the world . the sixe and twentieth chapter . an admonition to all , while they haue day and time before thē , to make speed , to apply themselues to this lesson of learning to die . seeing that all flesh is grasse , and the glorie of man , but as the glorie of the field , the grasse withereth , and this flower fade●h away . how behouefull then it is for all to apply themselues to this lesson of learning to die , the apostle sheweth when he exhorteth all to walke wisely , because the daies are euill : our spring is fading , our lampe is wasting , and the tide of our life is drawing by little and little vnto a low ebbe , whatsoeuer we do , our wheele whirles about apace , and in a word , wee die dayly . hence may we consider ▪ that health is the mart where the prouident marchant may lay for his store : strength is the seede time , wherein the diligent husband : ●an may prou●●● for haruest . hee that will neuer put on sack●loth , vntill with ahab he see gods iustice at hand , to require punishment for his s●●●es . he that wil neuer begin to liue vntill he bee readie to die , may wish one day hee had beene better aduised , when all the world cannot recal oportunitie past● it is the generall practise of sathan to promise carelesse sinners time enough : as racking , vsurers are wont to giue day to yong heires , from time to time , vntil at last they wind their inheritance from them . wee know not how dangerous it is to deferre all vnto the last cast ; as i will not promise , so i dare not presume ( saith s. austen ) of euening repenters . to make all our of doubt ▪ the best course is to repent bet●●es . the holy ghost saith , dum bodie appellatur , while it is called to day . the world thought it selfe neuer more secure , then whē they were eating and drinking , whē they were planting & building , yet sodenly came the sloud , and ouerwhelmed all . the morning was faire when lot went out of sodome , & yet before night were the sodomites destroyed . nabuchadnezzer thought himself neuer more s●re , then when he had builded g●●at babe●and yet while the word was in his mouth , god pulled him downe vpon his knees . the rich man thought himselfe neuer more likely to haue liued , then when he had viēwed his barnes ; set downe in his counting house , & told ouer his bags , but yet before twilight , his soule was taken from him . we all know what we haue beene , we know not what we shall bee , or how suddenly we shall be taken frō all . wherefore our sauior exhorteth vs to agree with our aduersarie quickly , to walke while we ha●e light . and the prophete esay , to seeke god while he may be found . in hac vita , saith theodoret , locus est gratiae & misericordiae , in illa tantum iustitiae , in this life there is place of grace and mercie , but in that other life of iustice onely : which being so , had we not need to seeke the lord earely , as iob speaketh ? our sauiour in the gospell saith , adolescens tibi dico ●urge , yong man , i say vnto thee arise . as there is resurrectio ad vitam glori●e , a resurrection vnto the the life of glorie : so is there also resurrectio ad vitam gratiae , a resurrection to the life of grace . sinne is a fall : the righteous falleth , ●aith the wiseman : amendment of life is a resurrection , and blessed are those that haue part in this resurrection . sinne is a kind of death : the father saide of his riotous sonne , filius hic mortuus erat , this my sonne was dead sin is a drowsie or heauie sleepe : considering the season , saith the apostle , it is now time to arise from sleepe . newnesse of conuersation is a resurrection ; and blessed are those that haue part in this resurrection . christ when he rose , he rose carely . lazarus that lay foure daies , began to sauour . if we lie long in our sinnes , we shal ware vnsauorie too . but with the women that came betimes with sweete odors vnto the sepulcher ; we should bring our praiers and supplications , which are acceptable to the most highest . though wee doe not yet heare the trumpe or voice of the archangell summoning all to iudgement , yet wee shall heare with these eares at the day of doome , that doleful v●ice ▪ but vnto them that take heed in time , ioyfull . surgite a mortuis , & venite ad iudicium ; arise from the dead & come to iudgement . let vs not offer the first of our vintage to the delightes of sinne , and serue god with the lees and dregges of our age . let vs not yeeld the flower of our life vnto the fowle affections of sinfull nature , and reserue for god the very refuse of our time . it is no conquest to ouercome a weake and feeble enemie , to resist the pleasures of the flesh , when nature it selfe is decayed . wee should consider that our care is not so much now what to do , as what one day we may wish we had done . wherfore let men ●asse through this worlde , as the people did by the land of edon , who onely required to go through it , but woulde make no stay at all . what should wee set our delights in this edon : our passage through it , is all we should require . the chiefest matter wee are to attend , is the good houre of our departure . we see by experience , that the longer wee deferre the curing of wounds , the harder is their recouerie at the last . th● losse of time is verie precious , wee haue no warrant for the least continuaunce thereof . make no ●●rrying therefore ●●ith the wiseman , to turne vnto the lorde . lose not any longer therefore bonas horas , good houres . quem saepe transit casus , aliquādo inuenit ; this common cuse of all flesh passeth so often by vs , that at the last it takes vs too , aswell as others : wee may no● deferre ● worke of ●uch importance , but with all expedition proc●ede wee in the performance of the same . the apostle s paul sayth ; giue your bodies a liuely● sacrifice vnto god , your reasonable seruing of him . when we repent onely in our last extremities , wee giue not a liu●ly but a dead sacrifice , not our reasonable , but our vnreasonable seruing of god. wherefore , as christ said , walke while you haue light : so may it be said vnto euerie one ; repent while yee haue time . the seuen and twentieth chapter . the great follie of men in neglecting this oportunitie of time offered , to learne to die . did many in the worlde as much abhorre the practise and course in the cō●on life of saduces & epicures , as they are wont to doe , their profession and name : then would god be more sincerely worshipped then bee is : then woulde the time allotted vs to prepare our selues for the kingdome of heauen be better imployed then ordinarily it is wont . we wonder at the old world , who for all noahs forewarning of the floud to come , yet repented not . we maruel at the iewes , who had christ amongst them , and did not accept him : but wee ●ane forget our selues , hauing 〈◊〉 much warning as they : we ●aue christ amongst vs. iacob●aid ●aid ; surely the lord was in this place , and i was not aware of it . ●e haue time , and health , and grace , the light of his truth : surely gods goodnes is vpon vs , and wee are not aware of it : wee neglect all , which neglect is daungerous . despisest thou ( saith the apostle ) ●he riches of his bountifulnesse and patience , and long suffering , not knowing that the bountifulnesse of god leadeth thee to repentance . god is not slacke , as some men count flacknesse , but is patient towards vs , and would haue no man to perish , but would haue all men come to repentance . wherefore ( as salomon sendeth the ●luggard , so may we sende the carelesse sinner to schoole to the emet : for she laboureth in the summer , and prouideth for the time to come . i passed ( saith hee ) by the ●●elde of the slothfull man , and ●ound it full of briars and brambles , such is the life of negligent people vntilled , all out of order . they royst and riot out time , mouing god to sue them vpon an action of wast . they spend their golden daies of youth and prosperitie , as ill husbands wast and spend their substance they know not how , and are in a manner so carelesse , as if god were bound to bring them to heauen whether they woulde or no , thinking that all is so sure , as if there were no more care to bee had . no , no , s. paule who knewe better then all the deuisors in the world , can tell men howe to dispose themselues to heauen , willeth euerie one , that thinks he standes , to take heede least hee fall , yea to worke out his saluation with feare and trembling . the fall of the angels , the losse of adam ; the reiection o● saul . if wee consider what hath become of the tallest cedars in lybanus , wee cannot but with feare thinke of our fraile condition . but what speake wee of any one in particular ; the iewes that ancient people of god , the churches of asia , which sometime flourished , to consider how they are nowe defaced and brought to ruine , may make all feare sinfull securitie ; what ? not possible to erre ? saint paul told the romaines themselues long since ; be not high minded , but feare ▪ beatus qui timer , blessed is the man that feareth : our sinnes may make a seperation betweene god and vs. the iewes haue not onely erred , but fallen away frō that god , whose loue and care they so long enioyed . make your election sure ( saith s. peter ) and giue your diligence hereunto : for if you do these thinges , you shal neuer fall : thereby shewing , that our perseuerance in the faith , and feare of god , is y● dutie after free iustification in mercie , which only he expecteth at our hands . folly therefore is it to flatter our selues in a fruitlesse course of life , and to deferre time vntil it be too late : if god offer grace to day saith s. austen , thou knowest not whether he will offer the same to morrow , & therfore now vse it , if thou wilt vse it at all . the light will shine when we shall not see the closing in of that day , the euening will come , when we shall not see the breaking forth of the morrowe light . lazarus after his want , diues for all his wealth , sicut homines moriemini , and of the children of the most highest , saith the prophet , ye shall die like men . neither is that all , but as saint peter saith , tanquam rationem reddituri , which shall giue accompt vnto him which is readie to iudge both quicke and dead , when the secrets of all harts shall be disclosed , when the foolish virgins shall crie lord , lord , open vnto vs : but it shall bee answered , and said vnto them , i know you not . but as for the wise virgins , which haue prouided oyle in their lampes , they shall lift vp their heades and passe vnto that ioyfull mariage of the lambe . now therefore to conclude with saint peter , seeing wee looke for such thinges ▪ what manner of persons ought wee to bee , in holy conuersation and godlines ? but it is durus sermo , a hard saying , discite , learne you : but it will one day be a harder , if men take not heede in time : discedite , get ye hence , depart you . dispatch therefore about this businesse of learning to die , the tide tarrieth no man : our going to such and such a citie is vpon condition , si , if god will , if we liue , to set forward in time is best : these after wits are not so good . it were to bee wished , that men at last would see their follie , and seeing it , endeuour to reforme the same . a vaine thing is it for any to flatter himselfe with hope of continuance . we go to our beds , christ knoweth whether euer we shal arise . for all this , one sinne draweth on another , and wee neuer thinke that secret sinnes shall come to open iudgement ▪ the carelesse guests made ligh● of their calling to come to the marriage of the kinges sonne , did they not find at last , when they were shut out , there was no testing with so great a king that sent for them ? christ offereth mercy ( which is our last refuge ) freely , willingly , vnto all : now is the accepted time : the flower of our age wil away a pace : wee may bee preuented we know not how soone : death & iudgement hasteth : shal we know these things , and neglect oportunitie ? god forbid . the eight and twentieth chapter . vvherin is shewed that this lear●ning to die may iustly moue vs to leade a christian life in holy conuersation and godlinesse . sundry are the reasons which may stir vp and quicken our backward dispositions to the dutifull performance of that religious worship we all ow● vnto god. to omit the promises , and those 〈◊〉 mercy ; the threatning , and those in iustice , which the volume of holy scripture doth often mention to this ende . moyses to moue all the world to acknowledge god , he concluded no other argument but , thes● and these are the workes of god● which the apostle also in effect expoundeth , saying : that the inuisible things of him , to wit , his power & godhead are seene by the creation of the world . elimah , to expresse god his maiestie , saith : behold the starres . the prophet dauid calleth all the creatures of god to praise god , as in deede they doe by their wonderfull order and decencie of motion . if all creatures serue god , then much more should man , for whome they were all created , and hee only for the honourable seruice of god. come we vnto man his new birth , there he taketh his couenant peny , to serue his redeemer in holinesse and righteousnesse all the daies of his life . consider we his iustification and sanctification : there wee finde him drawen by the cordes of loue ▪ vnto this sweet yoake of christ. it is a maxime in morall philosophie , omne beneficium exigit officium , euerie benefit doth require a dutie . in nature where the sun doth extend the beames of light , there the solide bodie hath a reflexe of heate . but that which doth often moue vs wee may remember ( as we should neuer forget ) the author of our health ; our wealth , our peace , our prosperitie and all , if these moue not , we are inferior vnto the insensible creatures , if we should haue no reflexe of dutie . auncient histories make mention how much religious and de●out minded men haue desired to passe ouer their daies in this world in some priuate and peaceable course of life . it is said of paphnutius , y● hee betooke him wholy by this desire to the seruice of god. iohn an egiptian , of whom saint ierome speaking , wee haue seene : this iohn ( saieth hee ) in the portes of thebais neere the cittie ligo , liuing so calme and angelicall kinde of life , as is wonderfull , wholly addicting himselfe to liue and die in the seruice of god. now therefore if the promises of grace and mercie in christ iesus , if the greatnesse of the rewarde layde vppe for them that walke in the way of gods commandementes , and keepe them with their whole heartes , ( for is there not a rewarde for the righteous ? then might they well say with the prophete ; sine causa lauimus manus inter innocentes , in vaine haue wee washed our handes amongst the innocente . if promises i say , and those in mercie cannot winne vs to a iust remembrance of our estate to come ; yet at least to bethinke our selues of this reckoning day at hand should somewhat moue vs in this case . the rich man in his scalding torments hath a discite ex me , o learne of me to take heede in time : for all that swimme in worldly pleasures , in sensuall delights , the conclusion whereof is sorrow and paine , when they shal say , would to god we had neuer offended so gracious a lord : would to god wee had neuer neglected so fauourable a time of grace : wold to god we had neuer followed the follies of a sinfull life : the b●nket is pleasant , but the shot will proue deep and chargeable after an euill course : and therefore if there be any consolation in christ iesus , any comfort of loue , any hope of mercy : if there bee any feare or dread of iudgement to come : consider we of a future condition : prepare wee our selues for a life permanent ; for an estate of all continuance ; and god of his infinit mercy grant all grace so to do . a speciall meane with gods good assistance to obtain this calme & peaceable course of life is to withdraw our selues from the inordinate and excessiue cares of this world ; from the too too much delight in these earthly affaires , which is called by diuines , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a multitude of worldly businesses . s iohn saith , loue not the world , and we loue nothing els . loue it so long as we will saith s. ambrose , quas non patimur tempestates ? it will yeelde vs stormes enough . we set our harts on riches , do they make the possessors euer the quieter , euer the merrier ? no verily ▪ and rich men know i speake true . woulde wee vnburden our minds of some earthly desires , should we not find much peace & quiet , vndoubtedly we shold . moreouer , what doth trouble the world so much as a selfe desire to please our selues . when elias fled before iezabel there came a wind but the lord was not in the wind : after the wind there came an earthquake , but the lord was not in the earthquake : after y● earthquake there came a fire , but y● lord was not in the fire : after the fire there came a still soft voice , and the lorde came with the voice : where a calme and quiet life is , there god is . these tossing and troblesome dispositions , these fierie scorching humors , are they from that wisedome , that is pure , peaceable , gentle , easie to bee intreated , full of mercie and good fruites , without iudging , and without hypocris●e , as s. iames speaketh ? it seemeth not , if we may , as we may ( saith he ) iudge the fountaine by the water : or that men would once frame themselues to liue religiously , to liue peaceablie . christ saith , pacem relinquo vobis , peace i leaue with you , my peace i giue vnto you . in the trial of the holy man iob , sathan saith of him : hast thou not hedged him in ? as of these droues of camelles , and heardes of cattell and children . iob is so blessed ▪ as if iob should not blesse god , iob were worse then a stocke or stone . wee see amongst men , the master requireth seruice , the captaine fight . hee that said , da caesari quae sunt caesaris , said also , date deo , quae sunt dei , giue vnto god that which is gods : which is the reuerence and worship of his holy name . the principall effectes therefore that this remembrance of our ende ought to worke in vs , is puritie and sinceritie of life , which doth not consist in some talkatiue shew of a mortified profession , but must bee done in t●uth and veritie . the prophete esay exhorting to the true fruits of con●r●tion , doth not say discite bene loqui , learne to speake well , but discite bene facere , learne to do well , apply your selues to equitie , deliuer the oppressed , helpe the fatherlesse to his right , let the widdowes complaint come before you : it was our sauiors owne rule ; the works that i doe , testifie of mee . in like manner , the workes that proceede from vs , doe beare witnesse of vs. wee must not haue the voice of iacob , and the hands of esau. we must not doe as boat-men are wont , who row one way , but looke another : talke this way , but liue the contrarie : nor as foolish marchants , who make a little shew outward , but haue bare storehouses beneath : but our religious actions are they that must shortly stand by vs : the pennie is readie for the end of the day , which is drawing on apace : the sunne is long since past the meridian line , & we know death will not be answered with a habe nos excusatos , we had need bestirre our selues , the time is not longe , & we may remember whither we are going . foolish virgines thinke their oyle will neuer be spent . christ sayes , the children of this world are wiser in their generation . are we so carefull for the time to come , as commonly we are for the time present ? i wold to god we were . last of all , our continuance in this world being onely a passage vnto that to come , should mooue vs to meditate of the ende wherefore god sent vs hither . and the condition we expect , when wee are departed hence , which departure should dayly put vs in minde to eschew euill and doe good , to feare god , and keep● his commaundements . the nine and twentieth chapter . vvherein is shewed in the last place , that a consideration of christ his second comming to iudgement , ought to moue euerie one to liue religiously , and also to applie himselfe to this lesson of learning to die. the manifolde reasons before alledged , may induce the carefu●l christian to liue reli●giouslie , & to learn to die , the ineuitable necessitie of death is in it selfe sufficient . for what esculapius , or phisition how skilfull soeuer , can make mortali●ie immortall . the radicall moysture by little and little , will flash so long with the wasting lampe . vntill at last the light goeth out , the lampe is spent , and so an ende . god himselfe doth teach vs a consideration of our mortal● estate , both by testimonies of his sacred word , as also by many spectacles before our eyes : so that wee doe not onely heare with our eares , but also behold often with our eies , both what we are , and what we shall bee ▪ many are the euents which we may reade to haue befallen others ; the sudden end of ananias and saphira ; of anastasius whom the church stories doe mention , may moue t●e most retchlesse to remember themselues . the prophet dauid mentioning the sudden destruction of those which murmured against god in the wildernes , sayth , while the meate was yet in their mouthes , the wrath of god came vpō them . of which very instance the apostle saith , these things came vpon them for our example , and are written to admonish vs vpon whom the ends of the world are come . if all this be not sufficient , yet a consideration of christ his second comming to iudgement , should at last moue euerie man vnto a moste serious remembrance of the time to come . that which the holy ghost doth set downe so often , and is in scripture forceablie expressed , and that in too many places so euidently laide before vs , the holy ghost doth thereby shew , how diligently the same subiect should bee considered of by vs. now what more forceablie expressed in the sacred volume , then is the second comming of christ vnto iudgement , which is called a great day ; and such a day as neuer was from the beginning of the world : when the sunne shall be darkened , the moone shall not giue her light : when the stars shall fall from heauen : when the voice of the trumpet shall sound : when all the kindreds of the earth shal mourne : when they shall see the sonne of man come in the clouds of heauen , with power and great glorie : when the sepulchres shall open : when the sea ▪ and the earth shall giue vp their dead : when all the worlde , kinges , princes , and potentates of the earth , shall appeare before the tribunal seate of christ. ( blessed lord ) what a time shall this bee . i knowe not ( sayth saint chrysostome ) what others doe thinke of it : for my selfe it makes mee often tremble to consider it . doe wee not beholde from yeare to yeare the sunne to yeeld lesse heat , whereby the fruites of the earth doe lesse kindly ripen . o that we had hearts to meditate of this great comming of christ to iudgement ? then woulde wee soone for a sinfull life past bee auenged vpon our eyes , and wish with ieremie , that our heads were a fountane of wa●ter : then woulde wee say with demosthenes , yea euerie one would soone answere , the first prouocatiō to euil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will not buie repentaunce so deare . to flatter our selues with hope of deferring of this time is all in vaine . talem ●te inueniet dies domini , qualem ●e reli quit extremus virae dies , looke howe the laste day of thy life doeth leaue thee , so shall the day of iudgement finde thee . who woulde not but accept of the fatherlie forewarning of christ our sauiour , by those many precedent tokens , as fore-runners of his comming ? these are both sayinges , and signes : the sayings amongest other , that for his elect sake , the dayes shall bee shortened . and beholde , i come quickelie . for signes , the waxing c●lde of charitie , the rising of nation agaynst nation , the abounding of iniquitie , without further application , these maye bee left vnto our silent thoughtes . was there euer lesse loue ? where is that ionothan that loues dauid as his owne soule ? where is that vprightnesse of conscience , when men rather for shame of the worlde , then otherwise , abstaine from extreame impietie . howe manie with ioab embrace friendlie , but c●rrye a malicious heart to amasa . the apostle sayeth , that the latter dayes shall bee perillous dayes , for men shall bee louers of their owne selues , couetous , boasters , proude , cursed speakers , disobedient to parents , vnthankfull , vnholy . the philosophers can tell vs , nullum violentum est perpetuum : that no motion violent is woone to bee permanent . the rainbowe as it hath a waterie colour , which may shewe vs what hath beene past : so hath it also a f●erie , to signifie what is to come . sathans f●erce rage , may argue the shortnesse of his time : the coldnesse and barrennesse of the earth and trees , shewe the qualities of aged bodyes , or in effect tell vs , there will come a time , when we shall not haue anie longer the vse of them . the decay of auncient families and houses , the defect of strength and stature , doe make vs dayly see , this worlde is wearing away . that which is the flash of lightning , before the hideous clappe of thunder ; that which is the mustering of an hoste of men , before a sadde battell , the same are these signes before christ his second comming to iudgement . to bee curious with the bethshemites , in prying into god his arke , hath beene the follie of some men : to be calculating au● skanning the day and yeares of that time , which is vnknowne vnto the angels of heauen , is needlesse . for seasons or times , non est nostrum scire , it is not for vs to knowe , for our appearance at that time before christ to giue our account : omnium est scire : it is for all to know● , that the secretes of all hearts shall be reuealed ; that a generall audite shall be kept , christ himselfe sheweth in the parable , where the kingdome of heauen is likened vnto a certaine king , that will take account of his seruants . god will require a reckoning at our hands , of the time he hath lent vs , of the graces he hath giuen vs , of the blessinges in this worlde bestowed vpon vs. when the rich mans stewarde in the sixteenth of saint lukes gospel , sawe how the worlde was likelie to goe with him , to wit , that he must giue an account , it was time for him to call his wittes togither , and so is it for vs all , if we haue anie care of the account which will be required at our hands . an account for our selues : adam vb● es ? adam where art thou ? how hast thou walked in the comman dements i gaue thee ? an account for our brethren , cain vbi est frater tuus abel ? caine where is thy brother abel ? how hast thou vsed him ? an account for our bodies : haue they beene kept as the temples of the holy ghost ? an account for our soules : whether be they fit to appeare in the sight of the great sheepheard ? an account for our workes : an account for our wordes : an account for our verie thoughts : it is most true god is mercifull . but wee cannot tell whether our sinnes wil make a separation between god and vs , if we be not carefull in time : a consideration hereof may be the compasse to guide our ship , the squire to frame our building , and may euermore moue vs to cast in our mindes how to prouide for a day to come . now therefore seeing our condition of life is onely certaine in vncertaintie ▪ seeing our time passeth away , as the prophet dauid saith , as noth●ng , and man disquieteth him self in vaine ▪ why do we not endeuor to attain a retired course of life , & cōtent our selues with our calling , be it but meane amongst men . we know assuredly after all our climing ▪ downe we must , die we must , where , or when we know not : one falleth in his full strength , being in all ease & prosperitie , another in y● bitternes of his soul , and neuer eateth with pleasure : both saith iob , sleepe in the dust , the slimie valew shall be swept ouer them . o good lord that men woulde sometimes consider this , leaue the pursute of this troublesome world , & follow christ in meeknes , who is the way , the truth , and life : without the way we walke not : without the truth we know not : without this life we liue not . we follow him in lowlinesse of minde ; the reward of this following is rest vnto our soules . iacob laid the hande of blessing vpon ephraim the yonger : and god ( saith saint iames ) bestowes the gift of grace vpon ephraim too , that is to say , the lowlier . the apostle saint paule in euerie epistle where he commendeth them to whom he wrote to grace , hee commendes them ioyntlie to peace : his vsuall stile is grace & peace , as if where grace is , there peace is : as where the fire is , there heate is . wherefore , that same vnum petii of the prophet , may be the vnum petii of euerie well disposed man : one thing haue i desired of the lorde , that i may dwell in the house of the lord. or serue him peaceablie all the dayes of my life . noah was an hundred yeares togither , busie about an arke , to saue him from the floud , we haue not so long to labour , in framing a peaceable and religious course of life , which will one day be an arke for the bodie , and a tabernacle for the soule , when wee shall bee safe in deede . it is a world to see the vnquiet disposition of some mens natures , who are either whyning at gods prouidence , because they haue not their owne willes , or otherwise in bitter conflicts , because they will be euer in trouble with men : did these consider that the daies of their warfare are not long , and that they are towardes an other worlde , they coulde soone endeuour to passe ouer that small time of continuance , yet remayning in more quiet and contentment both with god and man. now when wee heare that god is iust , we learne to feare him , an● when we heare that he is mercifull , wee learne to loue him . so that with feare . and loue , we may go forward from vertue to vertue , vntill we growe vnto a perfect age in christ iesus : who is there that doth not desire to se● good dayes ? good dayes in deede , to wit , the dayes of all eternitie , let him eschew euill , and doe good . for the day of the lord , that dreadfull day , it is resembled to the comming of a theef in the night : well it may spoyle and torment the carelesse , and the retchlesse : but for the watchfull householder . that expectes the comming thereof , it shall passe along by him ▪ and neuer hurt him . the iuste shall stande ( saith the wiseman ) with great constancie , and they shall lift vp their heades ▪ for their redemption draweth nigh . there is no better counsell to bee giuen to the worlde , then the counsell of him , who came to redeeme the worlde ; watch and pray continually , that you may be counted worthie to escape all these things that shall come to passe , and that yee may stande before the sonne of man : go vpon his right hand , and heare that ioyfull voyce : come ye blessed of my father , receyue the kingdome prepared for you , from the feundations of the worlde , vnto which kingdome iesus christ bring vs all , for his infinite mercies sake . amen . a shorte dialogue betweene faith , and the naturall man : concerning mans estate in the world , and his departure from the world . faith. is thy beleefe rightlye grounded ? natur. i professe the name of christ. fa neuer tell me of profession . dost thou thinke of no other estate but a bare continuance in this world onely ? natur. yes , i thinke of an other worlde to come , and also of my departure from the life present . faith. i would to god thou diddest in heart , in truth , and veritie ; for i feare thou doest deceiue thy self . nat. as ho●o i pray you ? faith. because this is but a superficiall conceit . natur. how know you that ? faith. marie thy life is ledde in such securitie , as if thou mindedst nothing lesse , then y● time to come . natur. but may i not take part in the pleasures of this world , and vse them when they are offred ? faith. thou maist , for honest recreation : but vse the worlde , as if thou vsedst it not nat. i am of great birth and parentage . faith. true honour is not of others . but of our selues . nat. but my house is ancient . faith then began it by vertue , & by vertue shouldest thou continue it . nat. but my progenitors haue flourished . faith. tr●e , but are they not gone the way of al y● world ? and thou also must follow . nat. but i am in the flower of youth . faith. yet remember thy end , youth is but a flower that may soone sade . nat. but there is nothing more distant frō the end then the beginning . faith. in the state of man , it is not so , wherein often we begin and end togither nat. but i haue strength . faith. boast not of strength , some litle touch of sicknesse will make thee soone stoupe . nat. but i am healthfull . faith. health is a blessing , and therefore vse it well . natur. but i liue in great abundance . faith. then liuest thou in great care . nat. but i liue amidst many delightes . faith. the● liuest thou amidst manie temptations , and therefore take heede of them . natur. but i am in high place . faith. then art thou in a s●ipperie place . natur. but i haue the gouernment of manie . faith. then art thou also seruant vnto manie . natur. but i haue friendes . faith. trust not in princes , trust not in any child of man , trust in god. nat. but i haue riches . faith. if riches encrease set not thy heart vpon them . nat. but i haue honors . fai. then hast thou enuie also . nat. but i am glorious in the world . fa. desire to be hid vnto the worlde , and knowne vnto god. nat. but me thinks i am wel . fa● . how can that be , liuing as thou liuest , in a vale of tears . natur. but i hope for peace of mind . faith. then must thou be a cōqueror of thine own affections . na. but i haue much laid vp for many yeares . faith. so saide hee whose soule was suddenly taken from him . nat. is our sta●e then in this world so vncertaine . faith. it is . nat. then will i hope for the life to come . faith. in so doing thou dost wel . nat. but what shall i doe in the meane space ? faith. loue god with all thy hart , with all thy soule , with all thy strength : and thy neighbor as thy selfe . natur. seeing this world is so variable , then i bid all trust in earthly vanities fare well . faith. lift vp thy mind to god , in him onely is thy eternall welfare . a dialogue betwixt discontent and hope . discontent . i am more miserable then anie . hope . others are miserable to , wee all liue in a worlde of miserie . discont . but i more miserable then any . hope . leaue to complaine , deliuerance is of god , who will not faile them that call vpon him . disc. i am in bondag● ▪ hope . remember there will come a time of freedome . disc. but i am poore & helples . ho. so was lazarus , who doth reioice in abrahams bosome . discont . but i am afflicted in body . ho. so was iob , whom god loued , discon . but i am reproached in the world , and i feare infamie . ho. feare god : if the reproach be true , craue mercy for thy fault at his handes : if false , let thy owne conscience comfort thee . disc. but i haue lost the time . hope . indeed a great losse , but it is neuer too late , so that at last thou do well . disc. but i am destitute of friends . hope . god is thy friend . if thy relie be vpon him . disc. but i am wearie of this toylesome world . hop . heauen is the hauen of rest . disc. but i would bee gone from it , i care not how . hop . f●e discontent suffer rather a world of torments , then to be so faithles . disc. but i haue no other remedie hope . call for grace : cast off this abiect feare with vaine thoughts , away with them : hearken not to the shamefull intisements of sathan . disc. but i am full of troubles . hope . so was he in the worlde , that is in glorie , disc. but death is verie grie● ho. it is not so , but an end of grief . in sorrow thou shalt eat thy bread ▪ vntill thou turne to earth , as if th●n sorrow should end . dis. but i am sorrowful . hope . sorrow may endure for a night , but ioy commith in the morning . disc. but i eate the bread of carefullnesse . hop . so haue all the seruants of god done . disc. but i haue often called , and see no deliuer●●ce . hop . god will send deliuerance , assure thy selfe at the last . di. but i haue not the possessions y● others haue . ho. a competent measure of wealth to retaine honest reputation in the world , is sufficient . dis but i waxe in age . hop . then doth the time of thy deliuerance draw on ▪ dis but i am olde and crooked . hope . then make an end with the world . discon . but i am pained with sicknes . ho. the health of the soule is most to be desired . discont . but i feare death . hope . thou needst not , for it shall not hurt thee , but make thy happie entrance into life . discont . but i am loath to leaue the world . hope why shouldst thou so be , seeing thou art going to liue with christ. discont . but i liue not in that pleasure i see others liue . hope . be content , remember to whom it was said , sonne thou in thy life time receiuedst thy pleasure . discon●● but i am euer vnder the crosse . hope . so must all bee who will follow christ. disc. but griefe is present . hope . but the reward is yet to come . disc. but i often want mirth in this world . hope . god doth humble vs a litle by want of worldly mirth : but blessed are they who nowe weepe , for they shall reioyce : we thinke them happie that here laugh : but christ saith . blessed are they that mourne . discon . well hope , seeing the case is such . and so full of comfort in times of distresse , whatsoeuer befall me , i will put my trust in god. hope . then assuredly thou shalt neuer faile , eyther in life or death , in this world , or in the world to come . a dialogue between presumption and feare . presump . i am more holy then others . feare so saide they who were most vnholy . presum . but i am not so prophane as i see many men . feare . what art thou that iudgest ? pres. but may i not glorie in my vertues ? fear . glorie in god. pres. but i haue more graces then others . fea. dispise no man , thou knowest what thou hast beene , thou knowest not what thou shalt bee . pres. but i haue better gifts thē a number besides . feare . take heede , thou knowest not howe long thou shalt enioy them . presu . but i am sure all is sa●e . fe. so saide they who counted themselues children of abraham , and are fallen . pres. but i am wise . fear . so wert thou , if thou didst not say so . presump . but i am happie fear . s. paul saith , let him that standeth take heede least he fall . pr. but i haue many daies to liue . fear . no , thou hast no warrant for the least continuance . presump . but i am strong and healthie fear . so haue many beene , and yet taken away in a moment . pre. me thinks i should not passe away so soone . feare . why not , thou hast here no continuing citie . pres. wel , i wil make lesse reckoning of the world then i haue done . fea. then shalt thou doe well here & hereafter . pre. now i see my follie in being so confident fe. be carefull , bee carefull : too much selfe loue and boldnesse hath vndone many . presump . well , i will not from henceforth glory in my selfe . feare . let him that glorieth , onely glorie in god , and know this , that by how much the higher thou art , by so much shouldst thou be the more humble . pre. nowe i consider my owne frailtie . feare . this consideration will make thee poore in spirite : and blessed are the poore in spirit . for theirs is the kingdome of heauen . a short discourse , wherein is shewed the great commendations of a peaceable course of life , vnto which course of life we are moued by a consideration of our departure hence . to passe ouer the daies of this our pilgrimage in peaceable maner , is , and ought to bee our christian honest care . the holy ghost commanding vs to seeke peace , and to ensue it . it was christs owne farewell from his disciples : my peace i leaue vnto you . and one of s. paules last exhortations vnto the corinthes . brethr●n be at peace , and the god of peace shall be with you . amongst other great differences whereby gods children are discerned from the children of the world , this is not the least , that they are the children of peace . saul that had an euill spirit , had an vnquiet and troublesome spirit , but dauid that had a good spirit , had a spirite of peace . amongst the punishmentes of egypt , that of the flies was not the least , which would not suffer the egiptians to rest . in like manner amidst this worlds felicity these combersome thoughtes are wont much to molest y● worlds followers . the graces y● flow from gods spirit are resembled often vnto riuers and pleasant waters . these riuers abide not on the higher mountaines , but haue their course through the lowest vallies . it is want of humilitie that makes men so far from a peaceable state and condition of life . our sauior christ exhorteth vs to learne of him to be humble and m●●ke , that so wee may find rest vnto our soules . was it not follie in the israelites , to desire rather to liue in the troubles of aegypt , then in the lande of promise , where they might haue quiet , and time to doe their sacrifices vnto god ? the same is the follie of many , who choose rather to bee mo●ling in the worlde about ambitious and contentious practises , seeking reuenge and glorie rather then to retire a little to a peaceable state of life , wherein they might applie themselues to deuotion . stories make mention of arseniu● , who of a glorious senator , beca●●e a great louer of christ , and contemner of the worlde , who was also said to haue by a diuine oracle , this aduertisement : fuge ▪ tace , & qui●sce , arsenius flie , bresilent , & giue thy selfe to quiet or peace . the more we estrange ourselues from the loue of this world , the neerer we draw to god : & if we draw neere vnto god ( saith s. iames ) god will draw neere vnto vs. the most honourable state of life , is to serue him : all our inferior , eyther pleasures or profits , for a time like some small cloudes passe to and fro , and are at last dissolued into nothing . so we haue as much water as will carrie the ship , or with iacob food & raiment for this iourney : let god be our god , and let his benefits bind vs vnto him . an vnquiet or troublesome life , is their life who haue not knowne the way of peace , & may also fear a time of trouble to come . to liue religiously and peaceablie before god and man , is their christian conuersation , whose praier is with the prophete : one thing haue we desired of y● lord , that we may dwell in the house of our god all the daies of our lines . if christ did call worldly men to labors , and anguish of minde , they might answer as those in the gospell : lord haue vs excused : but calling them to vndertake a sweet yoake , and promi●ing rest vnto their souls , peace internall in y● state of grace and peace eternall in the state of glorie : how can they but f●nd in their hearts to come , being so louingly called ? and to passe their time in that peaceable course , which true deuotion is wont to afforde the well disposed for their euerlasting good ? the bird , who for necessity is faine sometimes to staire vpon the earth , is notwithstanding for the most part soaring in the aire , where she tunes many a quiet and pleasant dittie . in like manner for necessities sake onely , our cogitations are sometimes on thinges here beneath : but our chiefe delight should be higher , where is quiet , and peace of conscience ; where no distracting thoughts , which are wont to disturbe the louers of this world , do not come neere them : they are risen with christ , and therefore seeke the things that are aboue where christ sitteth at the right hand of god. the deuout mans life therefore is angelicall , whose bodie walketh on earth , but his desire ( as hath beene before shewed ) are aboue in heauen . it is a wondrous case to see how apt men are to debates and quarrels , at the least offences ; sometimes rather taken then giuen , their stomacks are aloft : they swel in malice , their heartes are so big ; nothing will qualifie them , it is a disgrace they thinke to beare a little , or put vp the least iniurie : the in●●nite , needles actions and sutes of law , which for some vile vnconscionable gaine , find some fit patrons abroad in the world , doe much nourish this vnchristian trouble , and troublesome life of christian men , who should affect nothing lesse : they follow on their course from tearme to tearme , till at last actio moritur cum persona , the action dieth with the partie : they can account a lease of one and twentie yeares , as good ( in a maner ) as a state of three liues : and they see time weares out the councellour , his client , the assurance , and all , but no amendment at al is seen ; were this wel remembred , it woulde soone make men of another disposition , then for the most part they are : more patient , more peaceable , sesse contentious . is there not a wise man to iudge betweene brethren ? wee haue ( god knowes ) but little time to spend in the worlde , what should wee desire more then to spend that little well , deuoutly towardes god ; peaceablie amongst men ? it was iosephes counsell to his brethren , when they were returning to their owne country ; fall not out by the way ; go along together to your fathers house quietly as trauellers , louingly as brethrē . let onely loue of the life to come moue vs to ser●e god. ● bee at peace with our neighbors , that so we may turne our good purposes to good practises , our practises to custome ; our custome to delight , our delight to perseuerance , our perseuerance to liue to god , and to die to god. for the better performanc● hereof , wee should euerie day more and more waxe out of loue with this combersome world . there is such a noise in the catching desire of riches , that we cannot heare the soft voice which cals vs to deuotion . there is such a noyse in mens deuises for maintenance of pride , as they cannot heare the softe voice which cals them to humilitie . there is such a noise in y● multitude of earthie affairs , that we cannot heare the soft voice which cals vs to think of heauenly ▪ we may be compared vnto those men , who liuing neere the riuer nylus , are said to become verie dull of hearing : we are so neere in affection to these transitorie delights , as the prophetes trumpet-like voice will scarce hee heard to moue vs to contrition , for our s●nnes : wee feele the troubles of the world , and yet for all that wee make the world our paradise . wee maruell at the rude and ignorant indians , who for glasses and trifles , are saide to depart from the purest gold . but we neuer thinke of our owne follie , which is farre greater ; who forgo the treasures of heauen for very bables , things of smal or no continuance : nay which is more , with toyle we follow this meane traffique , as the spider that exhausteth her bowels to make a slender web , which is dissolued againe with euerie puffe of winde , it is enough to astonish any indifferent man , to see the worldes blindnesse in this : when men might bee more at peace , they neuer leaue climing vntill they take a fall , they looke vnto pleasures as they are comming to them , not as they are going from them , when they are woont to leaue trouble behind . it were to be wished , that men would once withdrawe themselues from vnnecessary cares & desires , in seeking too vehementlie the vaine riches and pleasures of this worlde , which are so much in request as they are . in so doing might they not passe ouer the dayes of their pilgrimage more peaceablie , more religiouslie ? they might , young men from the childehoode in fearing god : old men now departing the worlde by giuing good examples vnto others , all considering the state and condition of life it selfe , which is but as a flower . first it buddeth , then comes the blooming and flowrishing , a little after it withereth , and is gone . wherefore man ( saith one ) may bee well greeted with a threefolde salutation . from childehoode to thirtie , the greeting is , you are welcome . from thirtie to fiftie , the greeting is , you are in a good day . from that time afterwarde , then god giue you a good departure . nowe therefore gentlie to accomplish this iourney , to passe from childehoode to youth , from youth to strength , from strength to olde age , from olde age to death : as certaine riuers , who are saide by a still soft course to runne through a part of the maine ocean is a verie christian and commendable condition of life , vnto which wee are mooued by a consideration of the vncertaintie of life it selfe . unto him that is able to direct vs in this course of life , to keepe vs that wee fall not , and to present vs faultlesse in the life to come , in the presence of his glorie with ioy , that is , to god onelie wise , with iesus christ our sauiour , and the holie ghost , three persons , but one eternall and euerlasting god , be all honour , and glorie and power , and dominion , both now , and for euermore . laus deo. the table . a abraham tempted , that when we are tried , to teach vs what to doe . 2●9 adam happy , had hee knowne his owne happinesse . 140 adam sinning , we sinned . 119 almes deeds commended . 181 182. &c. athanasius falsly accused . 93 auncient fathers mindefull of their mortalitie . 73 an aduertisement for those who are moued to commit gracelesse attemptes against themselues . 289 aduertisement for those who vndertake dangerous attempts by sea or land . 281 b blessednesse the center of our desires . 110 benefits receiued of god , make vs worship god. bodily griefes inflicted for sin . 89. 90 burials amongst christians decent . 274 c care in youth to liue well , in old age to die well . 48 charitie the fruite of faith. 167 168. &c. christes resurrection , our resurrection 118. 119 christ our ioseph . 227 christs second comming ioyful to them that feare him . 209 commending of our soules into the hands of god a good dutie . 198 conscience quieted how . curious scanning the time of christes second comming to iudgement vnnecessary . 333 d death hath absolute authoritie ouer all . 62 death of the righteous a steepe . 120. 1●1 death not to be feared 113 dispaire farre from christians . 238 discontentment of mind to bee shaken off . 346 e end of man his comming into the worlde . 51 end to be remembred . 60. 61 euerie day must bee prepared , because the last day of our end is vncertaine . 61 examples should mooue . 66. 67 examples of the godly in suffering . 136. 137. &c. excesse of worldly cares hinders a godly course of life , & bringeth much disquietnesse of mind . 320. 321 f faith described . 164. 165 &c. faith the staffe of the afflicted . 117. 164. feare of god necessary . 312 feare to die none ought . 115 g glory of this world fleeteth . 85 god stayeth til we repent . 49. 50 good life hath a peaceable death . good rule to ●oresee , and to take oportunity in things spirituall . 47 h health of body to be continued helpe onely of god. hope described . 167 houre of death vncertaine . 61 i ioyes of heauen comfortable to be remembr●d . 102. 103. &c. intention of the mind acceptable vnto god. 287. 288. k knowledge of god and our selues , 45 knowledge of the saints in the life celestiall . l law satisfyed . 238 learning to die behoouefull . 69 loue of god and our neighbor goe together . 171 life described . 84. 85. &c. life of man full of sorrowes and afflictions . 90 m meditation of heauenly things . mercies of god wonderfull . mourning for the dead allowable . 2●9 . 270 n necessity of calling vpon god 240 necessary instructions for the sicke . 249 neglect of gods worshippe a great euill . 50 o olde prophets suffered . 136 obedience to the will of god. 208 oppression of others punished . 72 p patience . 195. 196. &c. perseuerance . 200. 201. pleasures of this worlde but a shew . ●0 . prayer a religious duetie . 187. 18● . &c. prayer a refuge in distresse ▪ ibid. prayer to be deliuered from suddaine death . presumption dangerous . 302. 303. &c. q questions of friuolous matters needlesse . 46. quietnesse of life commendable . 352 r remembraunce of our estate . 140. 141. repentance in time . 68. 303 s salomon his verdicte of the world . 125 securitie in sin dangerous . 66 serpent in the wildernesse . 176 177 sicke to acknowledge their sinnes . 173. 174 & 178 soule businesse the chiefe of all . t temporall goods onely lent vs. 180 time pretious . 47 trials of the righteous . 134 135 v vaine-glorious , like the camelion . 47 visitation of the sicke , a worke of mercy . 246 w want of humility the cause of trouble . 353 wils and testaments . 180. 181 wise virgins teach vs to bee watchfull . 67 worldly goods how to be disposed . 180 world , not worthy to be beloued . 86 wordly wisedome foolishnesse . willingnesse to depart , when god doth call vs. 184 wordly possessions are vanities ▪ deceites , thornes , and sorrowes . 217 y youth and age are vnequally yoaked . 63 finis . the register . ¶ a b c d e f g h i k l m n o p , and q the halfe leafe . notes, typically marginal, from the original text notes for div a13179-e260 hilarius ad constantium chrysost. in hom . mat , 43. 1. tim. 13. gen 27. 30. gen 38. 36. psal. 6● . 28 , 29. bernard . in cant. mala. 1. 6 dan. 5. 25. 1 cor. 15 26. iam. 5. 14. notes for div a13179-e2040 eccles. 38. 3. luc. 2. 72 psal. 72. 15. esa 38. 4 phil. 1. 24 2. sam. 21 17. gen. 42. 38. dan. 4. 24. eccles 12. 1. 1. pet. 4. 3. 1. sam. 13. 14. psal. 39. 5 cor. 1. 20. fulgent . epist. ad ●al . gal ▪ 2. 20. phil. 1. 23. chrisost. in homil. 31. psal. 116. 15. gen. 6. 12 gen. 41. 48. sene. epist. 62. august . de . mat . luc. 10. luc. 2. 29 gen. 7 ▪ 5 ion. 3. 4 prou. 1. 2. hos. 6. 4 2. cor. 5 20. matth. 25 7. matt. 22. 30. gen. 3. 4. eccles. 9 12. act. 24 , 26 , thes. 5. 3 iere. 8. 11 iudg. 4. 21. iere. 5. 31. ecclesiast . 38. 23. luc. 12. 20. cypr. de vanit . id● . pro. 14. 9. b. re● . in tertul. de anima . deu. 32. 29. ecclesiast . 1● . 3. 9. ierem. 22. 29. gen. 3. 21. mat. 17. 3 psa. 49. 1 ▪ 2. 3. 4. 5. 1. cor. 1. ● . 5. ioan. 19. 41. greg. mor. lam. 1. 9 1. sam. 15. 6. 2. ki● . 1. 4. aug. ep. ad diase . exod. 5 2. eccle. 5. 4. deut. 32. 49. nom. 20. 23. gen. 5. 27 cicero de senect . gen. 27. 2 2. kin. 1. 13. psal. 116. 15. luc. 3. ion. 3. 8. 1. sam. 2. 6. 1. thess. 1. 4. 16. ioan. 5. 25 2. pet. 3. 10. mat. 16. 27. matt. 25. 41. apocal. 6. 16. psalm . 5. 22. math. 25. ● . luc. 12. 37. gen. 6. 5 gen. 19. 14. mat. 25. 11. gen. 27. 38. eccles. 11. 3. gen. 7. 21 lu. 12. 20 esa. 38. 1. luc. 16. 2. eccles. 1. 40. 1. king. 5. 18. 2. sam. 13 19. 1. kin. 13. 9. lu. 17. 32 psal. 90. 12. gen. 18. 27. iob. 14. 14 psal. 120. 3. 2. pet. 1. 13. gen. 28. 12. act. 28. 5 ierem. 18. 2. 3. eccles. 10 12. coll●s . 3. 2 heb. 9. 27 gass. col . 18. mat. 27. 25. apoc. 6. 8. psal. 145. 5. iob. 7. 7. iam. 1. 11. psal. 102. 3. iam. 4. 14. 1. pet. 2 11. aug. 31. tractat . in loa●n . hier. ad paul. psal. 49 ▪ 8. lu. 12. ● 38 math. 2● . 43. gen. 24. 63. ionas . 46 gen. 47. 9 2. esdr. 8 dan. 2. 33. math. 24. 2. 1. cor. 7 31. iob. 14. 1 aug. de ●ug . anima . cyprian . ●e m●r . 1. cor. 15 apoc. 14. 13. iud. 1. 5. num. 11 num. 16 num. 21 gen. 42 25. mat. 6. 34 psal. 91. 5 apo. 18. 4. ex● . 7 11. 2. tim. 3. 8. gen. 37. 11. 1. king. 19. ● . 1. tim. 1 20. socr. hist. eccles . lib. 1 cap. 20. mat. 5. 21. gen. 16. 4 rom. 6. 12 ecclesiast . 4. 1. 2. 3 apoc. 14 ▪ 11. math. 27. 32. exo. 8. 25 psa. 55. 5 1. king. 19. 4. toby . 5. 13 psal. 137 ▪ 4. lu. 15. 14 ▪ august . de ver . dom. serm. 70 gen. 8. 9 heb. 11 38. 2. cor. 11. 26. rom. ● . 22. mich. 2. 10. exod. 16 15. luc. 19. 3 gen. 13 17. phil. 1. 23 apoc. 22 20. 1. sam. 6 3. 1. king. 2. 3. psal. 84 4. 1. cor. 9. 24. 2. tim. 4. 7. gen. 3● . 26. 1. cor. 2 ▪ 9 apoc. 7. 9. lact. lib. 6 de diui . prae . tertul. de hamelier . exod. 1● 24. mar. 6. 23 math. 25 34. rom. 8 ▪ 17. psal. 42. 1 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . math. 13 44. nom. 32 3. cypr. de mort . gen. 29 28. mal. 3. 10 ciril . de fide ad reg. hil. de vnit . pat . & fil . psal. 1. 6 psal. 128. ioan. 2. 10 esa. 38. 9 aug. mā . vlt. cap. ps. 84. 13. exod. 4. 3. 1. ri● . 18 2. cor. 5. 1 2. mac. 7. 9. aris eth. lib. 3. tert. in apo . psal. 49 hier. de vit . hilar. gen. 45. 28. 1. cor. 15 42. num. 17. 8. ion. 2 10 psal. 90. 3 iob. 19. 25 ezech. 37 7. rom. 5. 14 phil. 3. 10 dan. 12. ● ioan. 11. 43. 1. thess. 4. 13. eccl. 40. 1 wisd. 5. 8 2. cor. 11 chrisost. homel . 10 in math. gen. 2. 7 cas. lib. de bel. gal. gen. 12. 4 l●● 2. 29 phi. 1. 21. ro. 8. 35 1. pet. 1. 3 eccl. 2. 11 iohn . 15 19. eccles. 2. 2 psal. 88. 125. gen. 8. 4 genes . 19 17. 1. kin. 19 apo. 6. 10 ps. 42. 11. ps. 94. 29 2. cor. 1. ioan. 1. 4 16. ps. 32. 19 ap. 16. 17 naum. 1. d. ● . 9. 18. psal. 94. 14. psal. 44. 18. gen. 27 23. psal. 137 1. 2. iob. 1. 8. iam. 5. 11 tob. 2. 10. chrisost. homil. 7. in epist. ad heb. apo. 7. 14 2. esd. 7 agg. 3. 4 ro. 17. ●4 phil. 3. 21 prou. 13. 42. ieron . de consol. in aduers. eccl. 11. 3 gal. 6. 10. mat. 5. 25 math. 25. 8. psal. 34 22. iob. 21 , 13 psal 33. 6 psa. 39. 1 lu. 29. 41 1. mach. 6. 12. 13 2. cor. 11. 27 dan. 9. 21 luc. 7. 38 pro. 1. 28 mat. 25 11. 12. eccl. 2. 6. euseb. emis . hom. 1. ad . mona . psal , 132. 4. bernard . de consid . ad eug. lib. 3. gen. 5. 8. 20. 27. luc. 23. 4 luc. 16. 3 exod. 12. 12. eccles. 1. 13. iustin. mart. 1. sam. 12. 3. act. 20. 26. 37. luc. 2. 19 poss. de amb. plutar. in gita peric . plut. in vit . lysand . eccles. 44. 14. phil. 1. act. 23. 1. 2. ps. 128. 5 gal. 3. 4. rom. 5. 2. eph 3. 12 ephe. 6. 6 1. sam. 11 2 3 4. rom. 5. 1 rom. 8. 8. luc. 7. 50 lu. 17. 19 lu. 18. 42 heb. 11. 37. rom. 14. 8 heb. 6. 19 rom. 5. 5. rom. 13. 25. 1. the. 1. 6 heb. 4. 16 2. king. 10. 15. mar. 2 , 18. ioan. 13. 35. gen. 4. 5. 8. ieron . de cons. in aduers . gen. 4. 25 2. sam. 9. 1. gen. 50. 19. mar. 11. 25. mat. 6. 12 luc. 18. 28. 30. luc. 6. 37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . psal. 32. 6. in decre . vinc . ioan. 5. 2. 3. ioan. 5. 14 psa 25. 6. psal. 19. 12. 1. chro. 16 12. nom. 21. 8. nom. 21 9. ioan 3. 14. gen. 42. 21. numb . 27 11. gen. 25. 5. 6. 1. king. 1. 25. tob. 4. 20 esa. 38. 1. act. 20. eccles. 44 2. 15. psal. 41. 1 psal. 141. 2. ioh. 4. 14. luc. ●1 . 2. gen. 22. 5. psal. 50. 15. math. 11. 28. august ▪ de vera inuoca . cap. 33. psal. 123. 2. psal. 91. 14. 15. basil. in pra●a . in lib. psal. gen. 1. 3. ioan. 20. 28. psal. 22. 9 psal. 27. 21. psal. 145. 1●8 . 2. sam. 11 11. 1. cor. 9. ●6 . 2. tim. 4. 8. tertul. ad mart. eccle. 2. 11 12. 13. 2 king. 22. 20. 2. king. 23. 29. a●o . 2 , 10. ephes. 6. 14. 15. 2. sam. 20 1. iob. 13. 15 1. cor. 15 17. mat. 6. 10 ier. de non lugend . mort . ios. 23. 14 psa. 89. 47. e●cl . 4. 2. phil. 1. 23 psa. 42. 2 august . medit. 2. luc. 22. 42. apoc. 22. 20. gen. 22. 4 mar. 4. 35. 2 kin. 22. 20. heb. 13. 4 psa. 27. 4 apoc. 19. 3. psal 88. 5 fulg. ad theod. gen. 32. 10. psa. 148. mat. 6. 21 prou. 27. 24. act. 17. 28. eccles. 2. 1. 2. 3. exod. 2. 3 dan. 6. 16. luc. 16. 20. 1. king. 19. 3. susa. iob. 2. ioh. 12. 24. gen. 35. 18. 2. king. 2. 11. gen. 32. 2. 1. pet. 5. 10. august . manu . rom. 8. 18 2. sam. 10. 4. iam. 5. 7. 2. king. 6. 15. ro. 8. 32. gal. 3. 13. col. 3. 14. 1. ioh. 1. ● 1. tim. 1. 15. 1. kin. 20 31. matt. 11. 19. luc. 18. 13. luc. 15. 22. gal. 4. 6. mat. 6. 32 luc. 11. 13. ioa. 11. 36 esa. 59. 4 psal. 27 , 12. luc. 10. 34. gen. 45 , 5 exod. 14. 20. matt. 11. 28. 2. cor. 3. 6 ezec. 33. 11. apo● . 22. 17. rom. 8. 34. exod. 14. 15. ionas . 2. 1. 2. susan . 35. psa. 63. 7 psal. 108. 1. 2. tim. 4. epiph. epist. 323 ioan. 11. 25. deu. 33. 1 deu. 34. 5 iosu. 23. 11. iosu , 24. 29. 1 kin. 2. 2 tob. 13. 8 act. 7. 60 euseb. hist. li. 5. cap. 45. gen. 42. 37. num. 6. 23. apoc. 1● 12. ioh. 21. 15 1. pet. 2. 25. 1. pet. 5. 8 if the sick be iob. 20. 5. iob. 22. 6. luc. 13. 4 act. 28. 3 prou. 24. 17. gen. 50. 19. 5. rom. 12 , 15. 6. eccles. 7. 35. 7. ia. 5. 16. 8 concil . arela . 3. sub leo. 1. gen. 23. 2 sam. 25. 1 nomb. 20 29. iud. 16. 24. mac. 9. 20. 21. ioan. 11. 31. mat. 2. 18. gen. 50. 14. 2. sam. 1. 17. gen. 50. 14. 2. sam. 1. 17. act. 9. 39 1. thes. 4. 13. bern. in cant. serm . 26. ierem , 22. 15. phil , 2. 27. eccles. 38. 16. 1. cor. 14. tobie . 14. 10. psal. 116. 13. eccles. 38 17. iob. 1. 21. cypr. de mort . 1. aug. cir. ioan. 14. 28. ecclus. 4. 10. 2 king. hiero. ad helio . gen. 7. 1 gen. 19. 1 luc. 10. 22. luc. 1● . 3. ap●c . 14. 13. luc. 11. 42. 1. sam , 12 19. ionas . 1. 6. exod. 8. 8 iud. 9. 1 heb. 11. 32 , 34. num. 22. 5. iero. ad heliod . exod , 17. 11. rufi . soc. eccle. hist. exod. 14. 25. eus. emis . hom . 1. ad mon. hest. 4. 16. apoc. 13. 18. heb. 11. 17. ansel. iohn . 15. 18. mat. 5. 4. apo. 1. 17. gen. 6. 6. mat. 18● iob. 3. 24. hier ad iulia. exod. 3. 2. p●al . ge. 19. 26 luc. 17 29. dan. 3. 10. gen. 39. 8 gen. 31. 2 exod. 15 23. 1. mac. 15 12. iohn . 16. 33. esa. 40. 6 eph. 5. 15 16. heb. 3. 15 luc. 17. 27. gen. 19. 23. dan. 4. 12. luc. 12. 20. esa. 55. 6. theod. in psal. sext . luc. 7. 14 prou. 24. 16. luc. 15. 31. rom. 13. 11. ioan. 11. 39. nomb. 20 17. eccles. 5. 7 rom. 12. 2. ioh. 1. 35. luc. 17 26. 27 luc. 19. 42. gen. 28. 16. rom. ● . 4 1. pet. 3. 9 pro. 6. 6. phil. 2. 2. pet. 2. 4. gen. 3 23 1. sam. 16 rom. 11. 20. ● . pet 1. 10. tract 33. in ioan. psal. 82. 6. 7. 1. pet. 4. 5 mat. 25. 12. 2. pet. 3. 11. mat. 22. 5 gen. 1. 3. 4. 5. 6. rom. 1. 20. iob. 22. 12 psal. 148 2 , 3. psal. 73 12. luc. 16. 24. 1. ioh. 2. 15. ambr. de spe resur . 1. king. 19. 11. iam. 1. 17 ioh. 14. 27. iob. 1. 10. esa 1. 17 ioh 10. 25 mat. 20. 8 luc. 14. 19. luc. 16 ▪ 8 act. 5. 3. 4. psal. 78. 30. 1. cor. 10. 11. ioel. 2 , 31 ioel. 3. 15. dā . 7. 13 mar. 13. 24. lu. 21. 25 mat. 24. 29. esa. 13. 10. eze. 32. 7 10. 5 ▪ 22. apoc. 20. 13. matt. 16 , 27. 2. cor. 5. 10. rom. 14. 10. chrysost. h●m . 77. in mat. ierem. 9. 1. 2. mark. 13. 20. apoc. 12. 12. mat. 24 12. luk. 17 27. 2. sam. 3 27. 2. tim. 3 1. 2. apoc. 12. ●2 . 1. sam. 6. 1● . mat. 18. 23. luc. 16. 3 gen. 3. 9. gen. 4. 9. 1. cor. 6. 19. 1. pet. 2. 25. apoc ●2 . 12. mat. 12. 36. vvis . 1. 9. iob. 21. 23 mat. ●1 , 29. gen. 48. 14. iam. 4. 6. psa. 27. 4 1 pet 3. 11. psal. 34. 13. 2. pet. 3. 10. vvis . 5. 1. luc. 21. ●8 . luc. 21. 36. mat. 25. 34. notes for div a13179-e28460 psal. 34. 14. ioan. 14. 17. 2. cor. 13. 11. want of humilitie the cause of an vnquiet life . mat. 11. 29. iam. 4. 8. gen. 28. 20. 21. rom. 3. 17. luc. 14. 18. 1. cor. 5. historie naturall and experimentall, of life and death. or of the prolongation of life. written in latine by the right honorable francis lo. verulam, vis-count st. alban historia vitae et mortis. english bacon, francis, 1561-1626. 1638 approx. 350 kb of xml-encoded text transcribed from 233 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a01454 stc 1158 estc s100506 99836345 99836345 610 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a01454) transcribed from: (early english books online ; image set 610) images scanned from microfilm: (early english books, 1475-1640 ; 619:03) historie naturall and experimentall, of life and death. or of the prolongation of life. written in latine by the right honorable francis lo. verulam, vis-count st. alban historia vitae et mortis. english bacon, francis, 1561-1626. bacon, francis, 1561-1626. instauratio magna. rawley, william, 1588?-1667. [30], 395 [i.e. 435], [1] p. printed by iohn haviland for william lee, and humphrey mosley, london : 1638. translator's foreword signed: w.r., i.e. william rawley. the second section of part 3 of bacon's projected "instauratio magna.". with an initial and a final imprimatur leaf. the last leaf is blank. p. 435 minsumbered 395. running title reads: the historie of life and death. reproduction of the original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng life (biology) -early works to 1800. longevity -early works to 1800. death (biology) -early works to 1800. 2000-00 tcp assigned for keying and markup 2001-09 apex covantage keyed and coded from proquest page images 2002-06 olivia bottum sampled and proofread 2002-06 olivia bottum text and markup reviewed and edited 2002-07 pfs batch review (qc) and xml conversion imprimatur . tho. wyke r. p. episc. lond. cap. domest . decemb. 29. 1637. history naturall and experimentall , of life and death . or of the prolongation of life . written in latine by the right honorable francis lo. verulam , vis-count st. alban . london , printed by iohn haviland for william lee , and humphrey mosley . 1638. to the reader . i am to give advertisement , that there came forth , of late , a translation of this booke , by an unknowne person ; who though he wished well to the propagating of his lordships works , yet he was altogether unacquainted with his lordships stile , and manner of expressions ; and so published a translation , lame , and defective , in the whole . whereupon , i thought fit , to recommend the same , to bee translated anew , by a more diligent , and zealous pen ; which hath since travailed in it : and though it stil comes short of that lively , and incomparable spirit , and expression , which lived and died with the authour ; yet i dare avouch it , to bee much more warrantable , and agreeable , than the former . it is true , this booke was not intended to have been published in english ; but seeing it hath beene , alreadie , made free of that language ; whatsoever benefit , or delight , may redound from it ; i commend the same to the courteous , and judicious reader . w. r. to the present age , and posteritie , greeting . although we had ranked the historie of life and death , as the last , amongst our six monethly designations ; yet wee have thought fit , in respect of the prime use thereof ; ( in which the least losse of time ought to bee esteemed precious ; ) to invert that order , and to send it forth in the second place . for we have hope , and wish , that it may conduce to a common good ; and that the nobler sort of physicians will advance their thoughts ; and not employ their times wholly in the sordidnesse of cures ; neither bee honoured for necessitie only ; but that they will become coadjutours and jnstruments of the divine omnipotence and clemencie , in prolonging and renewing the , life of man ; especially seeing we pre scribe it to be done by safe , and convenient , and civill wayes , though hitherto un-assayed . for though wee . christians doe continually aspire , and pant afterthe land of promise ; yet it will bee a token of gods favour towards us , in our journeyings thorow this worlds wildernes , to have our shooes , and garments , ( i meane , those of our fraile bodies ) little worn , or impaired . fr. st. alban . the history of life and death . the preface . it is an ancient saying , and complaint ; that life is short , and art long. wherefore , it behoveth us , who make it our chiefest aime , to perfect arts ; to take upon us , the consideration , of prolonging mans life ; god the author , of all truth , and life , prospering our endevours . for though the life of man bee nothing else , but a masse , and accumulation , of sins , and sorrowes ; and they that looke for an eternall life , set but light by a temporarie ; yet the continuation of workes of charity , ought not to be contemned , even by us christians . besides , the beloved disciple of our lord , survived the other disciples ; and many of the fathers of the church , especially of the holy monkes , and hermits , were long liv'd ; which shewes , that this blessing of long life , so often promised in the old law , had lesse abatement after our saviours dayes , than other earthly blessings had . but to esteeme of this , as the chiefest good , we are but too prone . onely the inquirie is difficult , how to attaine the same ; and so much the rather , because it is corrupted , with false opinions , and vaine reports . for both , those things , which the vulgar physitians talke , of radic all moisture , and naturall heat , are but meere fictions ; and the immoderate praises 〈◊〉 chymicall medicines , first puffe up with vain hopes , and then faile 〈◊〉 admirers . and as for that death , which is caused by suffocation , putrefaction , and severall diseases , wee speake not now ; for that pertains to an history of physick ; but onely of that death which comes by a totall decay of the body , and the inconcoction of old age. neverthelesse , the last act of death , and the very extinguishing of life it selfe ; which may so many wayes bee wrought , outwardly , and inwardly ; ( which notwithstanding have , as it were , one common porch , before it comes to the point of death ; ) will bee pertinent , to be inquired of in this treatise ; but wee reserve that for the last place . that which may bee repaired by degrees , without a totall waste of the first stocke , is potentially eternall ; as the vestall fire . therefore , when physicians , and philosophers saw , that living creatures were nourished , and their bodies repaired ; but that this did last only for a time ; and afterward came old age , and , in the end , dissolution ; they sought death in somewhat , which could not properly bee repaired ; supposing a radical moisture incapable of solid reparation ; and which , from the first infancie , received a spurious addition , but no true reparation ; wherby it grew daily worse and worse ; and , in the end , brought the bad , to none at all . this conceit of theirs , was both ignorant and vain . for all things , in living creatures , are , in their youth , repaired entirely ; nay , they are , for a time , increased in quantitie , bettered in qualitie ; so as the matter of reparation might be eternall , if the manner of reparation did not faile . but this is the truth of it : there is , in the declining of age , an unequall reparation ; some parts are repaired easily , others with difficultie , and to their losse ; so as , from that time , the bodies of men begin to endure the torment of mezentius ; that the living die in the embraces of the dead ; and the parts easily reparable , through their conjunction with the parts hardly reparable , doe decay . for the spirits , bloud , flesh , and fat , are , even after the decline of yeares , easily repaired ; but the drier , and more porous parts , ( as the membranes ; all the tunicles ; the sinewes , arteries , veines , bones , cartilages ; most of the bowels ; in a word , almost all the organicall parts ; ) are hardly reparable , and to their losse . now these hardly reparable parts , when they come to doe their office , of repairing the other , which are easily reparable , finding themselves deprived of their wonted abilitie , and strength , cease to performe any longer , their proper functions . by which meanes , it comes to passe , that in processe of time , the whole tends to dissolution ; and even those very parts , which in their owne nature , are , with much case , reparable ; yet through the decay of the organs of reparation , can no more receive reparation ; but decline and , in the end , utterly fail . and the cause of the termination of life , is this for that the spirits , like a gentle flame , continually preying upon bodies ; conspiring with the outward aire , which is ever sucking , and drying of them ; doe , in time , destroy the whole fabricke of the bodie ; as also the particular engines , and organs therof ; and make them unable , for the worke , of reparation . these are the true wayes , of naturall death , well , and faithfully , to bee revolved in our mindes . for he that knowes not the wayes of nature , how can he succour her , or turne her about ? therefore , the inquisition ought to bee two-fold : the one touching the consumption , or depredation , of the body of man ; the other , touching the reparation , and renovation of the same : to the end , that the former may , as much as is possible , be forbidden and restrained ; and the latter , comforted . the former of these , pertaines especially , to the spirits , and outward aire ; by which the depredation , and waste , is committed ; the latter , to the whole race of alimentation , or nourishment ; whereby , the renovation , or restitution , is made . and as for the former part , touching consumption ; this hath many things common , with bodies inanimate , or without life . for such things , as the native spirit , ( which is in all tangible bodies , whether living , or without life ; ) and the ambient , or externall , aire , worketh upon bodies inanimate ; the same it attempteth , upon animate , or living bodies ; although the vitall spirit super added , doth partly breake , and bridle , those operations ; partly exalt , and advance them wonderfully . for it is most manifest , that inanimate bodies , ( most of them , ) will endure a long time , without any reparation ; but bodies animate , without food , and reparation , suddenly fall , and are extinguished ; as the fire is . so then , our inquisition shall be double ; first we will consider the bodie of man , as inanimate , and not repaired by nourishment ; secondly , as animate , and repaired by nourishment . thus having prefaced these things , we come now to the topick places of inquisition . the particular topick places : or , articles of inquisition , touching life and death . 1 first inquire , of nature durable , and not durable ; in bodies inanimate , or without life ; as also in vegetables : but that , not in a large , or just treatise ; but , as in a briefe , or summary , onely . 2 also inquire diligently , of desiccation , arefaction , and consumption , of bodies inanmate ; and of vegetables ; and of the wayes , and processes by which they are done : and further of inhibiting , and de laying , of desiccation , arefaction , and consumption ; and the conservation of bodies , in their proper state : and a gaine , of the inteneration , emellition , and recovery of bodies to their former freshnesse , after they be once dried and withered . neither need the inquisition , touching these things , to be full , or exact ; seeing they pertaine rather , to their proper title , of nature durable ; seeing also , they are not principals , in this inquisition ; but serve onely , to give light , to the prolongation , and instauration of life , in living creatures . in which , ( as was said before , ) the same things come to passe , but in a peculiar manner . so from the inquisition touching bodies inanimate , and vegetables ; let the inquisition passe on to other living creatures , besides man. inquire , touching the length , and shortnesse of life , in living creatures ; with the due circumstances , which make most , for their long , or short , lives . 4 but because the duration of bodies , is twofold ; one in identitie , or the selfe-same substance ; the other , by a renovation , or reparation ; whereof the former , hath place onely , in bodies inanimate ; the latter in vegetables , and living creatures ; and is perfected by alimentation , or nourishment ; therefore it will be fit to inquire of alimentation ; and of the wayes , and progresses thereof : yet this , not exactly ; ( because it pertaines properly to the titles of assimilation , and alimentation ) but as the rest , in progresse only . from the inquisition , touching living creatures , and bodies repaired by nourishment , passe on to the inquisition touching man. and now being come to the principall subject of inquisition , the inquisition ought to bee , in all points , more precise , and accurate . 5 inquire , touching the length , and shortnesse of life , in men , according to the ages of the world ; the severall regions , climates , and places , of their nativity , and habitation . 6 inquire , touching the length , and shortnesse of life , in men , according to their races , and families ; as if it were a thing hereditary : also according to their complexions , constitutions , and habits of body ; their statures ; the manner , and time , of their growth ; and the making , and composition , of their members . 7 inquire , touching the length , and shortnesse , of life , in men , according to the times of their nativitie ; but so , as you omit , for the present , all astrologicall observations , and the figures of heaven , under which they were borne : onely insist upon the vulgar , and manifest observations ; as , whether they were borne , in the seventh , eighth , ninth , or tenth , moneth ; also , whether by night , or by day ; and in what moneth of the yeare ? 8 inquire , touching the length , and shortnesse , of life , in men , according to their fare , diet , government of their life , exercises , and the like . for as for the aire , in which men live , and make their abode , we account that proper to be inquired of , in the above-said article , touching the places of their habitation . 9 inquire , touching the length , and shortnesse of life , in men , according to their siudies ; their severall courses of life ; the affections of the minde ; and divers accidents befalling them . 10 inquire apart , touching those medicines , which are thought , to prolong life . 11 inquire , touching the signes , and prognosticks , of long , and short life ; not those which betoken death , at hand ; ( for they belong to an historie of phisick ; ) but those , which are seene , and may bee observed , even in health ; whether they bee physiognomicall signes , or any other . hitherto have beene propounded , inquisitions touching length , and shortnesse of life , besides the rules of art , and in a confused manner ; now wee thinke to adde some , which shall be more art-like , and tending to practice , under the name of intentions . those intentions are , generally , three : as for the particular distributions of them , we will propound them , when wee come to the inquisition it selfe . the three generall intentions are , toe forbidding of waste and consumption ; the perfecting of reparation ; and the renewing of oldnesse . 12 inquire , touching those things , which conserve and exempt the body of man , from arefaction , and consumption ; at least , which put off , and protract the inclination thereunto . 13 inquire , touching those things , which pertaine to the whole processe of alimentation ; ( by which the body of man is repaired ; ) that it may bee good , and with the best improvement . 14 inquire , touching those things , which purge out the old matter , and supply with new : as also , which do intenerate , and moisten , those parts , which are already dryed , and hardned . but because it will be hard , to know the wayes of death , unlesse you search out , and discover , the seat , or house , or rather den of death ; it will bee convenient to make inquisition of this thing ; yet not of every kinde of death , but of those deaths , which are caused , by want , and indigence of nourishment , not by violence : for they are those deaths only , which pertaine to a decay of nature , and meere old age. 15 inquire , touching the point of death ; and the porches of death leading thereunto from all parts : so as that death be caused , by a decay of nature , and not by violence . lastly ; because it is behoovefull , to know the character , and forme , of old age ; which will then best be done , if you make a collection , of all the differences , both in the state , and functions , of the body , 〈◊〉 youth , and old age ; that by them , you may observe , what it is that produceth such manifeld effects ; let not this inquisition be omitted . 16 inquire diligently , touching the differences , in the state of the body , and faculties of the minde , in youth , and old age ; and whether there bee any , that remaine the same without alteration , or 〈◊〉 , in old age. nature durable , and not durable . the historie . metals are of that long lasting , that men cannot trace the beginnings of them . and when they doe decay , they decay through rust , not through perspiration into aire . yet gold decayes neither way . 2 quick-silver , though it bee an humide , and fluide body : and easily made volatile by fire ; yet , ( as farre as wee have observed ) by age alone , without fire , it neither wasteth , nor gathereth rust. 3 stones , especially the harder sort of them , and many other fossiles , are of long lasting : and that , though they be exposed to the open aire ; much more , if they bee buried in the earth . notwithstanding stones gather a kinde of nitre ; which is to them , in stead of rust. precious stones , and crystals , exceed metals in long lasting ; but then , they grow dimmer , and lesse orient , if they be very old . 4 it is observed , that stones , lying towards the north , doe sooner decay with age , than those that lie towards the south ; and that this appeares manifestly , in pyramids , and churches , and other ancient buildings : contrariwise , in iron , that exposed to the south , gathers rust sooner ; and that to the north , later ; as may be seene , in the iron barres of windowes . and no marvell , seeing in all putrefaction , ( as rust is ) moisture hastens dissolution ; in all simple arefaction , drinesse . 5 in vegetables , ( wee speak of such as are feld , not growing , ) the stocks , or bodies , of harder trees , and the timber made of them , last dive ages : but then , there is difference , in the bodies of trees some trees are , in a 〈◊〉 spongie ; as the elder ; in which the pith , in the midst is sost , and the outward part harder ; but in timber trees as the oake , the inner part , ( which they call , hart of oake lasteth longer . 6 the leaves , and flowers , and stalks , of plants , are but of short lasting ; but dissolve into dust , unlesse they putrifie : the roots are more durable . 7 the bones of living creatures last long ; as we may see it , of mens bones , in charnell houses : hornes also last very long ; so doe teeth ; as it is seene in ivorie ; and the sea. horse teeth . 8 hides also , and skins , endure very long ; as is evident in old parchment books : paper likewise , will last many ages ; though not so long às parchment . 9 such things , as have possed the fire , last long ; as glasse , and bricks : likewise , flesh , and fruits , that have passed the fire , last longer , than raw : and that , not onely , because the baking in the fire , forbids putrefaction ; but also , because the watrie humour being drawne forth , the oyly humour supports it selfe the longer . 10 water , of all liquors , is soonest drunk up by aire ; contrariwise , oyle latest : which wee may see , not onely in the liquors themselves ; but in the liquors mixt with other bodies : for paper wet with water , and so getting some degree of transparency , will soone after wax white , and loose the transparencie again the watrie vapour exhaling : but oiled paper will keepe the transparencie long , the 〈◊〉 not being apt to exhale : and therefore they , that counterfeit mens hands , will lay the oiled paper upon the writing they meane to counterfe 〈◊〉 and then assay to draw the lines . 11 gummes , all of them , last very long ; the like doe , wax and honey . 12 but the equall , or vnequaliuse , of things , conduceth no lesse , to long lasting , or short lasting , than the things themselves . for timber , and stones , and other bodies , standing continually in the water , or continually in the aire , last longer than if they were sometimes wet , sometimes drie . and so stones continue longer , if they be layed towards the same coast of heaven , in the building , that they lay in the mine . the same is , of plants removed , if they be coasted just , as they were before . observations . 1 let this be laid for a foundation , which is most sure ; that there is , in every tangible body , a spirit , or body pneumaticall , enclosed , and covered , with the tangible parts ; and that , from this spirit , is the beginning of all dissolution , and consumption : so as the antidote 〈◊〉 them , is the detaining 〈◊〉 this spirit . 2 this spirit is detained 〈◊〉 wayes ; either by astraigh inclosure , as it were in prison ; or by a kinde 〈◊〉 free , and voluntarie detention . again , this voluntarie stay is perswaded 〈◊〉 wayes : either if the spirit it selfe , be not too moveable , or eager to depart ; or if the externall 〈◊〉 importune it not too 〈◊〉 to come forth . so then , 〈◊〉 sorts of substances are durable ; hard substance and oyly : hard substance bindes in the spirit close , oyly , partly enticeth the spirit to stay ; partly , is of that nature , that it is not 〈◊〉 by aire : for aire is consubstantiall to water , and flame to oile . and touching nature durable , and not durable , in bodies inanimate , thus much . the historie . 13 herbs , of the colder sort , dye yearly , both in root , and stalk ; as lettice , purslane ; also wheat , and all kinde of corne. yet there are some cold herbs , which will last three , or foure yeares , as the violet , strawberrie , burnet , prime-rose , and sorrell but borage , and buglosse , which seeme so alike , when they are alive , differ in their deaths ; for borage will last but one yeare , buglosse will last more . 14 but many hot herbs , beare their age , and yeares , better hyssope , thyme , savourie , pot marjoram , balme , wormewood , germander , sage ; and the like , fennell , dies yearly in the stalk , buds againe from the root . but pulse , and sweet marjoram , can better endure age , than winter ; for being set , in a very warme place , and well senced , they will live more than one yeare . it is knowne that a knot of hyssope , twice 〈◊〉 yeare shorne , hath continued forty yeares . 15 bushes , and shrubs , live threescore yeares ; and some double as much . a vine may attaine to threescore yeares , and continue fruitfull in the old age . rose mary , well placed , will come also to threescore yeares . but white thorne , and ivie , endure above an hundred yeares . as for the bramble , the age thereof is not certainly knowne ; because bowing the head to the ground , it gets new roots ; so as you cannot distinguish , the old , from the new. 16 amongst great trees , the longest livers are ; the oake , the holme , the wild-ash , the elme , the beech-tree , the chestnut , the plain-tree , ficus ruminalis , the lote-tree , the wild-olive , the olive , the palme-tree , and the mulberrie-tree : of these , some have come to the age of eight hundred yeares ; but the least livers of them , doe attaine to two hundred . 17 but trees odorate , or that have sweet woods ; and trees rozennie , last longer , in their woods , or timber , than those above said , but they are not so long liv'd ; as the cypresse-tree , maple , pine , box , iuniper . the cedar , being borne out , by the vastnesse of his body , lives well-neare 〈◊〉 long as the former . 18 the ash , fertile , and forward in bearing , reacheth to an hundred yeares , and somewhat better ; which also , the birch , maple , and service-tree , sometimes doe : but the poplar , lime-tree , willow , and that which they call the cycomore , and wall-nut-tree , live not so long . 19 the apple-tree , peare-tree , plum-tree , pomegranate-tree , citron-tree , medlar-tree , blackcherrie-tree , cherrie-tree , may attaine to fiftie , or sixtie yeares ; especially , if they be cleansed from the mosse , where with some of them are cloathed . 20 generally , greainesse of body , in trees , if other things be equall , hath some congruitie , with length of life : so hath hardnesse of substance : and trees , bearing mast , or nuts , are commonly longer livers , than trees , bearing fruit , or berries : likewise , trees putting forth their leaves late , and shedding them late againe , live longer than those , that are early , either in leaves , or fruit : the like is of wilde trees , in comparison of orchard trees : and lastly , in the same kinde , trees that beare a sowre fruit , out-live those that beare a sweet fruit. an observation . 3 aristotle noted well 〈◊〉 difference between plants . and living creatures , in 〈◊〉 of their nourishment , and reparation ; namely , that the bodies of living creatures , an confined within certain bounds and that after they bee come to their full growth , they are continued and preserved by nourishment , but they put forth nothing new , except haire and nailes ; which are counted for no better than excrements ; so as the juyce of living creatures , must , of necessitie , sonner wax old : but in trees , which put forth yearly , new boughes , new shoots , new leaves , and new fruits ; it comes to passe , that all these parts in trees , are once a yeare young and renewed ; now it being so , that whatsoever is fresh and young , drawes the nourishment more lively and cheerfully to it , than that which is decayed and old ; it happens withall , that the stock and body of the tree , through which the sap posseth to the branches , is refreshed and 〈◊〉 , with a more bountifull and vigorous nourishment , in the passage , than otherwise it would have beene . and this appeares notably , ( though aristotle noted it not ; neither hath bee expressed these things so clearly , and perspicuously ; ) in hedges , copses , and pollards , when the plashing , shedding , or lopping , comforteth the old stemme or stock , and maketh it more flourishing , and longer liv'd . desiccation ; prohibiting 〈◊〉 desiccation ; and inteneration of that , which is desiccated and dried . the historie . 1 fire , and strong heats dry some things , and mels others : limus ut hic durescit , & 〈◊〉 cera liquescit , vno eodemque igne . how this clay is hardned , and how this wax is melted , with one , and the same thing , fire ; it dryeth earth , stones , wood , cloth , and skins , and whatsoever is not liquefiable ; and it melteth metals , wax , gums , butter , tallow , and the like . 2 notwithstanding , even in those things , which the fire melteth , if it bee very vehement , and continueth , it doth at last dry them . for metall , in a strong fire , ( gold onely excepted , ) the volatile part being gone forth , will become lesse ponderous , and more brittle : and those oyly , and fat substances , in the like fire , will burne up , and bee dried , and parched . 3 aire , especially open aire , doth manifestly dry , but not melt : as high wayes , and the upper part of the earth , moistned with showers , are dryed ; 〈◊〉 clothes , washed , if they bee hanged out in the aire , are likewise dried ; herbs , and leaves , and flowers , laid forth in the shade , are dryed . but much more suddenly doth the aire this ; if it bee either inlightned with the sun-beames , ( so that they cause not putrefaction ; ) or if the aire bee stirred ; as when the winde bloweth ; or in roomes open , on all sides . 4 age , most of all , but yet slowest of all , dryeth ; as in all bodies , which ( if they be not prevented by putrefaction ) are dryed with age. but age is nothing of it selfe ; being onely the measure of time : that which causeth the effect , is the native spirit of bodies , which sucketh up the moisture of the body , and then , together with it , flyeth forth ; and the aire ambient , which multiplieth it selfe , upon the native spirits , and jayees of the body , and preyeth upon them . 5 cold , of all things , most properly , dryeth ; for drying is not caused , but by contraction ; now contraction is the proper work of cold. but because we men have heat in a high degree , namely that of fire ; but cold in a very low degree , none other than that of winter ; or perhaps of ice , or of snow , or of nitre : therefore the drying caused by cold , is but weak , and easily resolved . notwithstanding wee see the surface of the earth , to bee more dryed by frost , or by march windes , than by the sunne ; seeing the same winde , both licketh up the moisture , and affecteth with coldnesse . 6 smoak is a dryer ; as in bacon , and neats tongues which are hanged up in chimneys : and perfumes of olibanum , or lignum aloes , and the like , dry the braine , and cure catarrhs . 7 salt , after some reasonable continuance , dryeth ; not only on the outside , but in the inside also ; as in flesh and fish salted , which if they have continued any long time , have a manifest hardnesse within . 8 hot gummes , applied to the skin , dry , and wrinkle it : and some astringent waters also doe the same . 9 spirit of strong wines , imitateth the fire in drying : for it will both potch an egge , put into it ; and toast bread. 10 powders dry like sponges , by drinking up the moisture , as it is in sand , throwneupon lines , new written . also smoothnesse , and politenesse of bodies , ( which suffer not the vapour of moisture , to goe in by the pores , ) drie by accident , because it exposeth it to the aire ; as it is seene in precious stones , looking-glasses , and blades of swords ; upon which if you breathe , you shall see at first a little mist ; but soone after it vanisheth , like a cloud . and thus much for desiceation , or drying . 11 they use at this day , in the east parts of germany , garners , in vaults under ground ; wherin they keepe wheat , and other graines ; laying a good quantity of straw , both under the graines , and about them , to save them from the danknesse of the vault : by which device , they keepe their graiaes twenty , or thirtie yeares . and this doth not only preserve them from eustinesse , but ( that which pertaines more to the present inquisition , ) preserves them also in that greennesse , that they are fit , and serviceable to make bread. the same is reported , to have beene in use , in cappadocia , and thracia , and some parts of spaine . 12 the placing of garners , on the tops of houses , with windowes towards the east , and north , is very commodious . some also make two sollars ; an upper , and a lower ; and the upper sollar hath an hole in it ; thorow which the graine continually descendeth , like sand in an houre-glasse ; and after a few dayes , they throw it up againe with shovels ; that so it may be in continuall motion . now it is to bee noted , that this doth not onely prevent the fustinesse , but conserveth the greennesse , and slacketh the desiccation of it : the cause is that which we noted before ; that the discharging of the watry humor , which is quickned by the motion , and the winds , preserves the oily humour in his being ; which otherwise would fly out , together with the watry humour . also in some mountaines , where the aire is very pure , dead carkases may bee kept for a good while , without any great decay . 13 fruits ; as pomegranates , cytrons , apples , peares , and the like . also flowers ; as roses , and lilies ; may bee kept , a long time , in earthen vessels close stopped . howsoever they are not free from the injuries of the outward air which will affect them , wit. his unequall temper , thorow the sides of the vessell ; as 〈◊〉 is manifest , in heat and cold therefore it will bee good to stop the mouthes of the vessels carefully , and to bury them within the earth . and it will be as good : not to bury them in the earth , but to sinke them in the water , so as the place be shady ; as in wels : or cisternes placed within doores : but those that bee sunke in water , will doe better in glasse vessels , than in earthen . 14 generally , those things which are kept in the earth , 〈◊〉 in vaults under ground , or in the bottome of a well , will preserve their freshnesse longer , than those things that are kept above ground . 15 they say , it hath been observed ; that in conservatories of snow , ( whether they were in mountaines , in naturall pits , or in wells made by art , for that purpose ) an apple , or chest-nut , or nut , by chance falling in , after many moneths , when the snow hath melted , have beene found in the snow , as fresh and faire , as if they had been gathered the day before . 16 country people keep clusters of grapes in meale ; which though it makes them lesse pleasant to the taste , yet it preserves their moisture , and freshnesse . also the harder sort of fruits may bee kept long , not onely in meale , but also in saw-dust , and in 〈◊〉 of corne. 17 there is an opinion held ; that bodies may be preserved fresh in liquours of their own kind ; as in their proper 〈◊〉 as to keepe grapes in wine , olives in oyle . 18 pomegrants , and quinces , are kept long , being lightly dipped in sea water , or salt-water ; and soone after taken out againe ; and then dryed in the open aire , so it bee in the shade . 19 bodies put in wine , oyle , or the lees of oyle , keepe long ; much more in honey , or spirit of wine ; but most of all , as some say , in quick-silver . 20 fruits enclosed in wax , pitch , plaister , paste , or any the like case , or covering , keep green very long . 21 it is manifest , that flyes , spiders , ants , or the like small creasures , falling by chance into amber , or the gums of trees , and so finding a buriall in them , doe never after corrupt , or rot , although they be soft and tender bodies . 22 grapes are kept long by being hanged up in bunches ; the same is of other fruits . for there is a twofold commodity of this thing ; the one , that they are kept without pressing , or bruising ; which they must needs suffer , if they were laid upon any hard substance ; the other , that the aire doth encompasse them , on every side alike . 23 it is observed , that putrefaction , no lesse than desiccation , in vegetables , doth not 〈◊〉 in every part alike ; but chiefly in that part , where , being alive , it did attract nourishment . therefore some advise , to cover the stalkes 〈◊〉 apples , or other fruits , with wax , or pitch . 24 great wiekes of candles , 〈◊〉 lamps , doe sooner 〈◊〉 the tallow , or oyle , than 〈◊〉 wiekes : also wieks of cotton sooner than those of rush , 〈◊〉 straw , or small twigs : and in staves of torches , those of iuniper , or firre , sooner than those of ash : likewise , flame , moved , and fanned with the wind , sooner than that which is still ; and therefore candles , set in a lanthorne , will last longer , than in the open aire . there is a tradition , that lamps set in sepulchers , will last an incredible time . 25 the nature also , and preparation of the nourishment , conduceth no lesse , to the lasting of lamps , and candles , than the nature of the flame : for wax will last longer than tallow ; and tallow a little wet , longer than tallow dry ; and wax candles old made , longer than wax candles new made . 26 trees , if you stir the earth about their roots , every yeare , will continue lesse time ; if once in foure , or perhaps in ten yeares , much longer : also cutting off the suckers , and young shoots , will make them live the longer : but dunging them , or laying of marle about their roots , or much watring them , addes to their fertility , but cuts off from their long lasting . and thus much , touching the prohibiting of desiccation , or consumption . the inteneration , or making tender , of that which 〈◊〉 dryed , ( which is the chiefe matter , ) affords but a small number of experiments : and therefore some few experiments which are found in 〈◊〉 creatures , and also in man shall be joyned together . 27 bands of willow , wherewith they use to bind trees , laid in water , grow more flexible . likewise , they put boughes of birch , ( the ends of them ) in earthen pots filled with water , to keepe them from withering ; and bowles cleft with drinesse , steeped in water , close againe . 28 boots , growne hard and obstinate with age , by greasing them before the fire with 〈◊〉 , wax soft ; or being only held before the fire , get some softnesse : bladders , and parchments , hardened also , become tender , with warme water , mixed with tallow , or any fat thing ; but much the better , if they be a little chofed . 29 trees growne very old , that have stood long without any culture , by digging , and opening the earth , about the roots of them , seeme to grow young againe , and put forth young branches . 30 old draught oxen , worne out with labour , being taken from the yoke , and put into fresh pasture , will get young and tender flesh againe ; in so much , that they will eat , as fresh and tender , as a steere . 31 a strict emaciating dyet , of guaiacum , bisket , and the like ; ( wherewith they use to cure the french pox , old catarrhs , and some kinde of dropsies , ) doth first bring men to great povertie and leannesse , by wasting the juyces and humours of the body ; which after they begin to be repaired againe , seeme 〈◊〉 more vigorous and young : nay , and we are of opinion , that emaciating diseases , afterwards well cured , have advanced many in the way of long life . observations . 1 men see clearly , like owles in the night , of their owne notions ; but in experience , as in the day-light , they winke , and are but halfe-sighted . they speake much , of the elementary quality of siccity , or drinesse ; and of things desiccating ; and of the naturall periods of bodies , in which they are corrupted , and consumed : but meane while , either in the beginnings , or middle passages , or last acts , of desiccation , and consumption , they observe nothing , that is of moment . 2 desiccation , or consumption , in the processe thereof , is finished by three actions ; and all these , ( as was said before , ) have their originall , from the native spirit of bodies . 3 the first action is , the attenuation of the moisture into spirit ; the second is , the issuing forth , or flight of the spirit ; the third is , the contraction , of the grosser parts of the body , immediately after the spirit issued forth : and this last , is that desiccation , and induration , which we chiefly handle ; the former two consume only . 4 touching attenuation , the matter is manifest . for the spirit , which is enclosed in every tangible body , forgets not his nature ; but whatsoever it meets withall in the body , ( in which it is enclosed , ) that it can disgest , and master , and turne into it selfe ; that it plainly alters , and subdues , and multiplies it selfe upon it , and begets new spirit . and this is evicted , by one proofe , in stead of many ; for that those things , which are 〈◊〉 dryed , are lessened in their weight ; and become hollow , porous , and resounding from within . now it is most certaine , that the inward spirit of any thing , confers nothing to the weight ; but rather lightens it ; and therefore it must needs be , that the same spirit , hath turned into it , the moisture and juyce of the body , which weighed before ; by which meanes the weight is lessened . and this is the first action ; the attenuation of the moisture , and converting it into spirit . 5 the second action , which is the issuing forth or flight of the spirit , is as manifest also . for that issuing forth , when it is in throngs , is apparent even to the sense ; in vapours , to the sight ; in odours , to the smelling : but if it issueth forth slowly ; ( as when a thing is decayed by age , ) then it is not apparent to the sense ; but the matter is the same . againe , where the composure of the body , is either so strait , or so tenacious , that the spirit can finde no pores , or passages , by which to depart , then , in the striving to get out , it drives before it the grosser parts of the body ; and protrudes them beyond the superficies , or surface of the bodit ; as it is in the rust of metals ; and mould of all fat things . and this is the second action ; the issuing forth , or flight of the spirit . 6 the third action , is somewhat more obscure , but full as certaine : that is ; the contraction , of the grosser parts , after the spirit issued forth . and this appeares first , in that bodies after the spirit issued forth , doe manifestly shrinke , and 〈◊〉 a lesse roome ; as it is in the kernels of nuts , which after they are dryed , are too little for the shells ; and in beames , and planchers of houses , which at first lay closo together , but after they are dryed , gape ; and likewise in bowles , which through drought , grow full of cranies , the parts of the bowle contracting themselves together , and after contraction must needs be emptie spaces . secondly , it appeares by the wrinkles of bodies dryed : for the endevour of contracting it selfe , is such ; that by the contraction , it brings the parts nearer together , and so lifts them up ; for whatsoever is contracted on the sides , is lifted up in the midst ; and this is to be seene , in papers , and old parchments ; and in the skins of living creatures ; and in the coats of soft cheeses ; all which , with age , gather wrinkles . thirdly this contraction shewes 〈◊〉 selfe most , in those things , which by heat , are not only wrinkled but ruffled , and plighted , and , 〈◊〉 it were , rowled together ; as it is in papers , and parchments , and leaves , brought neare the fire . for contraction , by age , which is more slow , commonly causeth wrinkles ; but contraction , by the fire , which is 〈◊〉 speedie , causeth plighting . now in most things , where it 〈◊〉 not to wrinkling , or plighting , there is simple contraction , and angustiation , 〈◊〉 straitning , and induration 〈◊〉 hardning , and desiccation ; as was shewed in the first place : but if the issuing forth of the spirit ; and absumption , or waste of the moisture , bee so great ; that there is not left bodie sufficient , to unite , and contract it selfe ; then , of necessitie , contraction must cease ; and the bodie 〈◊〉 putride ; and nothing else , but a little dust , cleaving together , which with a light touch , is dispersed , and falleth asunder ; as it is in bodies that are rotten , and in paper burnt ; and linnen made into tinder ; and carkaises embalmed , after many ages . and this is the third action ; the contraction of the grosser parts , after the spirit issued forth . 7 it is to be noted ; that fire , and heat , dry only by accident . for their proper worke is , to attenuate , and dilate the spirit , and moisture ; and then it followes by accident , that the other parts should contract themselves ; either for the flying of vacuum alone ; or for some other motion withall ; whereof we now speake not . 8 it is certaine that putrefaction , takes his originall , from the native spirit , no lesse than arefaction ; but it goeth on a far different way ; for in putrefaction , the spirit , is not simply vapoured forth ; but being detained in part , workes strange garboises ; and the grosser parts , are not so much locally contracted , as they congregate themselves to parts of the same nature . length , and shortnesse of life in living creatures . the historie . touching the length , and shortnes of life , in living creatures , the information , which may bee had , is but slender ; observation is negligent ; and tradition fabulous : in tame creatures , their 〈◊〉 life , corrupteth them ; in wilde creatures , their exposing to all weathers , often intercepteth them . neither doe those things , which may seeme concomitants , give any furtherance , to this information , ( the greatnesse of their bodies ; their time of bearing in the womb ; the number of their young ones ; the time of their growth , and the rest ; ) in regard that these things are intermixed , and sometimes they concur , sometimes they sever : 1 mans age , ( as farre as can be gathered by any certaine narration , ) doth exceed the age , of all other living creatures ; except it be , of a very few only . and the concomitants in him , are very equally disposed ; his stature , and proportion , large ; his bearing in the wombe , nine moneths ; his fruit , commonly , one , at a birth ; his pubertie at the age of fourteen yeares ; his time of growing , till twenty . 2 the elephant , by undoubted relation , exceeds the ordinary race of mans life : but his bearing in the wombe , the space of ten yeares , is fabulous ; of two yeares , or at least , above one , is certaine : now his bulke is great ; his time of growth , untill the thirtieth yeare ; his teeth exceeding hard : neither hath it beene unobserved ; that his bloud is the coldest of all creatures : his age , hath sometimes reached , to two hundred yeares . 3 lions are accounted long livers , because many of them , have been found toothlesse ; a signe not so certaine ; for that may bee caused , by their strong breath . 4 the beare is a great sleeper ; a dull beast , and given to ease ; and yet not noted for long life : nay hee hath this signe of short life ; that his bearing in the wombe is but short ; scarce full forty dayes . 5 the fox seemes to bee well disposed , in many things , for long life ; he is well skinned , feeds on flesh , lives in dens ; and yet hee is noted not to have that propertie . certainly , hee is a kinde of dog ; and that kinde is but short liv'd . 6 the camell is a long liver : a lean creature , and sinewy : so that he doth ordinarily attaine to fifty ; and some . times to an hundred yeares . 7 the horse lives but to a moderate age ; searce to fortie yeares ; his ordinarie period is twentie yeares . but perhaps , he is beholding , for this shortnesse of his life , to man : for we have now no horses of the sunne ; that live freely , and at pleasure , in good pastures . notwithstanding the horse growes , till hee bee six yeares old ; and is able for generation , in his old age. besides , the mare goeth longer with her young one , than a woman ; and brings forth two at a burthen more rarely . the asse lives commonly to the horses age ; but the mule out-lives them both . 8 the hart is famous amongst men , for long life ; yet not upon any relation , that is undoubted . they tell of a certaine hart , that was found with a coller about his neck , and that coller hidden with fat. the long life of the hart , is the lesse credible , because hee comes to his perfection at the fifth yeare ; and not long after , his hornes , ( which hee sheds , and renewes yearely ) grow more narrow at the root , and lesse branched . 9 the dag is but a short liver : he exceeds not the age of twentie yeares ; and for the most part lives not to fourteen yeares . a creature of the hottest temper , and living in extremes ; for he is commonly , either in vehement motion , or sleeping besides , the bitch , bringeth forth many at a burthen , and goeth nine weekes . 10 the oxe likewise , for the greatnesse of his body , and strength , is but a short liver ; about some sixteen yeares : and the males live longer than the females : notwithstanding , they beare , usually , but one at a burthen , and goe nine moneths . a creature dull , and fleshy , and soone fatted , and living onely upon herby substances , without graine . 11 the sheep seldome lives to ten yeares ; though hee bee a creature , of a moderate size , and excellently clad : and , that which may seeme a wonder , being a creature with so little gall , yet hee hath the most curled coat of any other ; for the haire , of no creature , is so much curled , as wooll is . the rams generate not before the third yeare ; and continue able for generation , untill the eighth : the ewes beare young , as long as they live . the sheep is a diseased creature ; and rarely lives to his full age. 12 the goat lives to the same age , with the sheepe ; and is not much unlike in other things ; though hee bee a creature more nimble , and of somewhat a firmer flesh ; and so should bee longer liv'd : but then hee is much more lascivious ; and that shortens his life . 13 the sow lives to fifteen yeares , sometimes to twentie : and though it be a creature of the moistest flesh ; yet that seemes to make nothing to length of life . of the wilde boare , or sow , we have nothing certaine . 14 the cats age , is betwixt six , and ten yeares . a creature nimble , and full of spirit , whose seed , ( as aelian repotteth ) burneth the female . whereupon it is said ; that the cat conceives with paine , and brings forth with ease . a creature ravenous in eating ; rather swallowing downe his meat whole , than feeding . 15 hares and conies attaine scarce to seven yeares : being both creatures generative , and with young ones , of severall conceptions , in their bellies : in this , they are unlike , that the coney lives under ground , and the hare above ground ; and againe , that the hare is of a more duskish flesh. 16 birds , for the size of their bodies , are much lesser than beasts : for an eagle , or swan , is but a small thing , in comparison of an oxe , or horse ; and so is an estrich , to an elephant . 17 birds are excellently well clad ; for feathers , for warmth , and close sitting , to the body , exceed wooll , and haires . 18 birds , though they hatch many young ones together , yet they beare them not all in their bodies at once ; butlay their egges by turnes ; whereby , their fruit hath the more plentifull nourishment , 〈◊〉 it is in their bodies . 19 birds chew , little , or nothing ; but their meat is found whole in their crops ; notwithstanding they will breake the shels of fruits , and pick out the kernels : they are thought to bee , of a very hot , and strong concoction . 20 the motion of birds , in their flying , is a mixt motion consisting , of a moving of the lims , and of a kinde of carriage , which is , a most wholesome kinde of exercise . 21 aristotle noted well , touching the generation of birds ; ( but hee transferred it ill to other living creatures ; ) that the seed of the male , confers lesse to generation , than the female . but that it rather affords activity , than matter : so that fruitfull egges , and unfruitfull egges , are hardly distinguished . 22 birds , ( almost all of them , ) come to their full growth , the first yeare , or a little after : it is true , that their feathers , in some kindes , and their bils , in others , shew their yeares ; but for the growth of their bodies , it is not so . 23 the eagle is accounted a long liver ; yet his yeares are not set downe . and it is alledged , as a signe of his long life ; that he casts his bill ; whereby hee growes young againe . from whence comes that proverb ; the old age of an eagle . notwithstanding , perchance , the matter may be thus ; that the renewing of the eagle doth not cast his bill ; but the casting of his bill , is the renewing of the eagle : for after that his bill is growne , to a great crookednesse , the eagle feeds , with much difficultie . 24 vultures also are affirmed to bee long livers ; insomuch , that they extend their life , well-neare to an hundred yeares : kites likewise , and so all birds that feed upon flesh , and birds of prey , live long . as for hawkes , because they lead a degenerate , and servile life , for the delight of men ; the terme of their naturall life is not certainly knowne : notwithstanding , amongst mewed hawkes , some have beene found , so have lived thirty yeares . and amongst wilde hawkes , forty yeares . 25 the raven likewise , is reported to live long ; sometimes , to an hundred yeares . hee feeds on carrion ; and flies not often , but rather is a se dentarie , and melancholy bird ; and hath very black flesh . but the crow , like unto him in most things ; ( except in greatnesse , and voice ; ) lives not altogether so long ; and yet is reckoned amongst the long livers . 26 the swan , is certainly found , to bee a long liver ; and exceeds , not unfrequently , an hundred yeares . he is a bird excellently plumed ; a feeder upon fish ; and is alwayes carried ; and that in running waters . 27 the goose also may passe amongst the long-livers ; though his food bee commonly grasse , and such kinde of nourishment : especially , the wilde-goose ; whereupon , this proverb grew amongst the germans ; magis senex quam anser nivalis ; older than a wilde-goose . 28 storks must needs bee long-livers ; if that bee true , which was anciently observed of them ; that they never came to 〈◊〉 because that citie was often sacked . this if it were so ; then either , they must have the knowledge of more ages than one ; or else the old ones , much tell their young , the historie . but there is nothing more frequent , than fables . 29 for fables doe so abound , touching the phoenix ; that the truth is utterly lost , if any such bird there be . as for that , which was so much admired ; that shee was ever seen abroad , with a great troope of birds about her , it is no such wonder : for the same is usually seene , about an owl flying in the day time , or a parret , let out of a cage . 30 the parret , hath been certainly knowne , to have lived threescore yeares in england ; how old soever hee was , before he was brought over . a bird , eating almost all kinde of meats , chewing his meat , and renewing his bill ; likewise , curst , and mischievous , and of a black flesh. 31 the peacock lives twentie yeares ; but hee comes not forth with his argus eyes , before he be three yeares old : a bird slow of pace , having whitish flesh. 32 the dunghill cock , is venereous , martiall , and but of a short life ; a cranck bird ; having also white flesh. 33 the indian cock , commonly called , the turkey-cock . lives not much longer , that the dunghill-cock : an angry bird ; and hath exceeding white flesh. 34 the ring-doves , are of the longest sort of livers ; insomuch , that they attaine , sometimes , to fiftie yeares of age : an aëry bird ; and both builds , and sits , on high : but doves , and turtles , are but short liv'd , not exceeding eight yeares . 35 but pheasants , and 〈◊〉 , may live to sixteen yeares : they are great breeders ; but not so white of flesh , as the ordinarie pullen . 36 the black-bird is reported to be , amongst the lesser birds , one of the longest livers : an unhappy bird , and a good singer . 37 the sparrow is noted to be of a very short life ; and it is imputed , in the males , to their lasciviousnesse . but the linnet , no bigger in body , than the sparrow , hath beene observed , to have lived twentie yeares . 38 of the estrich , we have nothing certaine : those that were kept here , have beene so unfortunate , that no long life appeared by them . of 〈◊〉 bird ibis , wee finde only , 〈◊〉 〈◊〉 long ; but his yeare are not recorded . 39 the age of fishes is 〈◊〉 uncertaine , than that of terrestriall creatures ; because living under the water , 〈◊〉 are the lesse observed . 〈◊〉 of them breath not ; by 〈◊〉 meanes , their vitall 〈◊〉 more closed in : and there fore , though they 〈◊〉 some refrigeration , by 〈◊〉 gils ; yet that refrigeration is not so continuall , as 〈◊〉 it is by breathing . 40 they are free , from the diccation , and depredation , 〈◊〉 the aire ambient , 〈◊〉 they live in the water : 〈◊〉 there is no doubt , but the water ambient , and piercing and received into the pores of their body , doth more hurt , to long life , than the aire doth . 41 it is affirmed too , that their 〈◊〉 is not warme : some of them : are great devourers , even of their owne kinde . their flesh is softer , and more tender , than that of terrestriall creatures . they grow exceedingly fat ; insomuch , that an incredible quantitie of oyle will be extracted out of one whole . 42 〈◊〉 reported to live about thirty yeares : of which thing , a triall was taken , in some of them , by cutting off their tailes : they grow untill ten yeares of age. 43 that which they report , of some fishes , is strange ; that after a certaine age , their bodies will waste , and grow very slender ; onely their head , and taile , retaining their former greatnesse . 44 there were found , in caesars fish-ponds , lampreys to have lived threescore yeares : they were growne so familiar , with long use , that crassus the orator , solemnly lamented one of them . 45 the pike , amongst fishes living in fresh water , is found to last longest ; sometimes 〈◊〉 forty yeares : he is a 〈◊〉 of a flesh , somewhat dry , and firme . 46 but the carp , breame , 〈◊〉 , and the like ; are no held to live , above ten yeares 47 salmons are quicke of growth , short of life ; so are trouts : but the perch is slow of growth , long of life . 48 touching that monstrous bulk , of the whale , or orke ; how long it is wielded by vitall spirit ; wee have received nothing certaine : neither yet , touching the sea-calf , and sea hog , and other innumerable fishes . 49 crocodiles are reported to be exceeding long liv'd ; and re famous , fer the time of their growth ; for that they , amongst all other creatures , are thought to grow , during their whole life . they are of those creatures , that lay egges ; ravenous , cruell , and well fenced against the waters . touching the other kindes of shell . fish , wee finde nothing certaine , how long they live . observations . to finde out a rule , touching length , and shcrtnesse , of life , in living creatures , is very difficult ; by reason of the negligence of observations , and the intermixing of causes : a few things wee will set downe . 1 there are more kindes of birds , found to bee long liv'd , than of beasts ; ( as the eagle the vultur , the kite , the pelican , the raven , the crow , the swan , the goose , the storke , the crane , the bird called the ibis , the parret , the ring dove , with the rest ; ) though they come to their full growth , within a yeare ; and are lesse of bodies . surely , their clothing is excellent good against the distemperatures of the wether ; and besides , living , for the most part , in the open aire , they are like the inhabitants of pure mountaines , which are long liv'd . againe , their motion ; which , ( as we else where said , ) is a mixt motion ; compounded of a moving of their lims , and of a carriage in the aire ; doth lesse wearie , and weare them ; and is more wholesome . neither doe they suffer any compression , or want of nourishment , in their mothers bellies ; because the egges are laid by turnes : but the chiesest cause of all , i take to be this ; that birds are made more of the substance of the mother , than of the father ; whereby their spirit is not so eager , and hot . 2 it may bee a position ; that creatures , which partake more of the substance of their mother than of their father , are longer liv'd ; as birds are ; which 〈◊〉 said before . also that those which have a longer time of bearing in the wombe , doe 〈◊〉 more of the substance of the mother , lesse of the father ; and si are longer liv'd : insomuch 〈◊〉 wee are of opinion , that even 〈◊〉 mongst men , ( which wee 〈◊〉 noted in some , ) those that resemble their mothers most , are longest liv'd : and so are the children of old men , begotten upon young wives ; if the fathers be sound not diseased . 3 the first breeding of creatures , is ever most materiall , either to their hurt , or benefit and therefore it stands with reason ; that the lesser compression , and the more liberall alimentation , of the young one , in the wombe , should conferre much to long life ; now this happens , when either the young ones are brought forth successively , as in birds ; or when they are single births ; as in creatures bearing but one at a burthen . 4 but long bearing , in the wombe , makes for length of life , three wayes . first , for that the young one partakes more of the substance of the mother ; as hath beene said . secondly , that it comes forth , more strong , and able . thirdly , that it undergoes the predatorie force of the aire , sater . besides it shewes , that nature intendeth to finish her periods , by larger circles . now though oxen , and sheepe , which are borne in the wombe , about six moneths , are but short liv'd : that happens for other causes . 5 feeders upon grasse , and 〈◊〉 herbs , are but short livers ; and creatures , feeding upon flesh , or seeds , or fruits , long livers ; as some birds are . as for harts , which are long liv'd ; they take the one halfe of their meat , ( as men use to say , ) from above their heads . and the goose , besides grasse , findeth something in the water , and stubble , to feed upon . 6 wee suppose , that a good clothing of the body , maketh much to long life : for it fenceth , and armeth , against the intemperances of the aire , which dot wonderfully assaile , and decay , the body : which benefit birds especially have . now that sheep , which have so good fleeces , should bee so short 〈◊〉 ; that is to bee impated to diseases , whereof that creature is full ; and to the bareeating of grasse . 7 the seat of the spirits , without doubt , is principally the head : which though it bee usually understood , of the animall spirits onely , yet this is all in all . againe , it is not to bee doubted , but the spirits doe , most of all , waste , and prey upon the body ; so that , wher they are either in greater plentie ; or in greater inflammation , and acrimonie ; there the life is much shortned . and therefore wee conceive , a great cause of long life , in birds , to bee ; the smalnesse of their heads , in comparison of their bodies : for even men , which have very great heads , wee suppose to be the shorter livers . 8 we are os opinion ; that carriage , is of all other motions , the most helpfull to long life ; which we also noted before . now there are carried ; water-fowles , upon the water ; as swans ; all birds in their flying , but with a strong endevour of their lime ; and fishes , of the length of whose life , wee have no certaintie . 9 those creatures which are long , before they come to their perfection ; ( net speaking of growth in stature onely , but of other steps to maturitie ; as manputs forth , first his 〈◊〉 next the signes of pube , tie ; then his beard ; and so forward ; ) are long-liv'd . for it shewes , that nature finisheth her periods , by larger circles . 10 milder creatures , are not long-liv'd ; as the sheepe , and dove : for choler is as the whetstone , and spur , to many functions in the body . 11 creatures , whose flesh is more duskish , are longer liv'd , than those that have white flesh : for it sheweth , that the iuyce of the body is more firme , and lesse apt to dissipate . 12 in every corruptible body , quantitie maketh much , to the conservation of the whole : for a great fire is longer in quenching ; a small portion of water is sooner evaporated ; the body of a tree withereth not so fast as a twig : and therefore generally ; ( i speak it of species , not of individuals ; ) creatures that are large in body , are longer liv'd than thos that are small ; unlesse there be some other potent cause , to hinder it . alimentation , or nourishment ; and the way of nourishing . the historie . 1 nourishment ought to bee of an inferiour nature , and more simple substance , than the thing nourished . plants are nourished with the earth and water ; living creatures with plants ; man with living creatures : there are also certain creatures feeding upon flesh ; and man himselfe , takes plants , into a part of his nourishment : but man , and creatures feeding upon flesh , are scarcely nourished with plants alone . perhaps , fruits , or graines , baked , or boyled , may , with long use , nourish them ; but leaves , of plants , or herbs , will not doe it ; as the order of the foliatanes , shewed by experience . 2 over-great affinity , or consubstantiality of the nourishment , to the thing nourished , proveth not well : for creatures , feeding upon herbs , touch no flesh ; and of creatures feeding upon flesh , few of them eat their owne kinde . as for men , which are cannibals , they feed not ordinarily upon mens flesh ; but reserve it as a dainty , either to serve their revenge upon their enemies , or to satisfie their appetite at some times . so the ground is best sowne , with seed growing else-where ; and men do not use to graft , or inoculate , upon the same stocke . 3 by how much the more the nourishment is better prepared , and approacheth nearer in likenesse , to the thing nourished ; by so much the more , are plants more fruitfull ; and living creatures in better liking , and plight . for a young slip , or cions , is not so well nourished , if it bee pricked into the ground ; as if it be grafted into a stecke , agreeing wich it in nature ; and where it findes the nourishment alreadie disgested , and prepared : neither , ( as is reported , ) will the seed of an onion , or some such like , sown in the bare earth , bring forth so large a fruit , as if it be put into another onion ; which is a new kind of grafting ; into the root , or under ground : againe it hath beene found out lately ; that a slip of a wilde tree ; as of an elme , oake , ash , or such like , grafted into a stock of the same kind , wil bring forth larger leaves , than those that grow without grafting : also men , are not nourished so well with raw flesh , as with that which hath passed the fire . 4 living creatures are nourished by the mouth ; plants by the root ; young ones in the womb , by the navill : birds , for a while , are nourished with the yolke in the egge ; whereof some is found in their crops , after they are hatched . 5 all nourishment moveth , from the center , to the circum cumference ; or , from the inward , to the outward : yet it is to be noted ; that in trees , and plants , the nourishment passeth , rather by the barke , and outward parts , than by the pith , and inward parts : for if the barke be pilled off , though but for a small bredth , round , they live no more : and the bloud , in the veines of living creatures , doth no lesse nourish the flesh beneath it , than the flesh above it . 6 in all alimentation , or nourishment , there is a two-fold action ; extrusion , and attraction : whereof the former proceeds from the inward function , the latter from the outward . 7 vegetables assimilate their nourishment simply , without excerning : for gums , and teares of trees , are rather exuberances , than excrements : and knots , or knobs , are nothing but diseases . but the substance of living creatures is more perceptible , of the like ; and therefore it is conjoyned with a kinde of disdaine ; whereby it rejecteth the bad , and assimilateth the good. 8 it is a strange thing , of the stalkes of fruits ; that all the nourishment , which produceth , sometimes , such great fruits , should bee forced to passe thorow so narrow necks : for the fruit is never joyn'd to the stock , without some stalke . 9 it is to be noted ; that the seeds of living creatures , will not be fruitfull , but when they are new shed ; but the seeds of plants , will be fruit , full , a long time , after they are gathered . yet the slips , or cions of trees , will not grow , unlesse they be grafted green ; neither will the 〈◊〉 keepe long fresh , unlesse they be covered with earth . 10 in living creatures , there are degrees of nourishment according to their age : in the wombe , the young one is nourished with the mothers bloud ; when it is new borne , with milke ; afterward , with meats , and drinks ; and in old age , the most nourishing , and savourie meats , please best . 11 above all , it maketh to the present inquisition ; to inquire diligently , and attentively ; whether a man may not receive nourishment from without ; at least some other way , beside the mouth ? wee know , that baths of milke are used in some hectick fevers , and when the body is brought extreme low ; and physitians doe prescribe nourishing clysters : this matter would be well studied ; for if nourishment may be made , either from without , or some other way , than by the stomach , then the weaknesse of concoction , which is incident to old men , might be recompenced by these helps ; and concoction restored to them , intire . length and shortnesse of life in man. the historie . 1 before the floud , as the sacred scriptures relate , men lived many hundred yeares : yet none of the 〈◊〉 attained to a full thousand . neither was this length of life , 〈◊〉 only to grace , or the holy 〈◊〉 for there are reckoned , of the fathers , untill the floud , eleven generations ; but of the sons of adam , by cain , only eight generations ; so as the posteritie of cain may seeme the longer liv'd . but this length of life , immediately after the floud , was reduced to a moitie ; but in the post-nati : for noah , who was borne before , equalled the age of his , ancestours ; and sem saw the sixth hundred year of his life . afterward , three generations being run , from the floud ; the life of man was brought downe , to a fourth part of the primitive age ; that was , to about two hundred years . 2 abraham lived an hundred seventie and five yeares : a man of an high courage , and prosperous in all things . isaac came to an hundred and eightie yeares of age ; a chaste man , and enjoying more quietnesse , than his father . but iacob , after many crosses , and a numerous progenie , lasted to the hundred fortie seventh yeare of his life : a patient , gentle , and wise man. ishmael , a militar man , lived an hundred thirtie and seven yeares . sarah , ( whose yeares only , amongst women , are recorded , ) died in the hundred twentie seventh yeare of her age : a beautifull , and magnanimous woman ; a singular good mother , and wife ; and yet , no lesse famous , for her libertie , than obsequiousnesse towards her husband . ioseph also , a prudent , and politicke man , passing his youth in affliction , afterwards advanced to the height of honour and prosperitie , lived an hundred and ten yeares . but his brother levi , elder than himselfe , attained to an hundred thirty seven yeares ; a man impatient of contumely , and revengefull . neare unto the same age , attained the sonne of levi : also his grand child ; the father of aaron , and moses . 3 moses lived an hundred and twenty years : a stout man , and yet the meekest upon the earth ; and of a very slow tongue . howsoever moses , in his psalme , pronounceth ; that the life of man is but seventie yeares ; and if a man have strength , then eighty ; which terme of mans life standeth firme , in many particulars , even at this day . aaron , who was three yeares the elder , died the same yeare , with his brother : a man of a readier speech , of a more facile disposition , and lesse constant. but phineas , grand-child of aaron , ( perhaps , out of extraordinary grace , ) may be collected , to have lived three hundred yeares ; if so be , the war of the israelites , against the tribe of benjamin ; ( in which expedition , phineas was consulted with , ) were performed , in the same order of time , in which the historie hath ranked it : he was a man of a most eminent zeale . ioshua , a martiall man , and an excellent leader , and evermore victorious , lived to the hundred and tenth yeare of his life . caleb was his contemporany ; and seemeth to have beene of as great yeares . ehud the judge , seemes to have beene no lesse than an hundred years old ; in regard , that after the victory over the moabites , the holy land had rest , under his government , eightie yeares : he was a man fierce , and undaunted ; and one , that in a sort , neglected his life for the good of his people . 4 iob lived , after the restauration of his happinesse , an hundred and fortie yeares ; being , before his afflictions , of that age , that he had sons at mans estate : a man politick , eloquent , charitable , and the example of patience . eli the priest , lived ninetie eight yeares ; a corpulent man , calme of disposition , and indulgent to his children . but elizeus the prophet , may seeme to have died , when he was above an hundred yeares old ; for he is found to have lived after the assumption of elias , sixty yeares ; and at the time of that assumption , he was of those yeares , that the boyes mocked him , by name of bald-head ; a man vehement , and severe , and of an austere life , and a contemner of riches . also , isaiah the prophet , seemeth to have beene an hundred years old : for he is found , to have exercised the function of a prophet , seventie yeares together ; the yeares , both of his beginning to prophecie , and of his death , being uncertain : a man of an admirable eloquence ; an evangelicall prophet ; full of the promises of god , of the new testament , as a bottle with sweet wine . 5 tobias the elder , lived an hundred fifty eight yeares ; the younger , an hundred twenty seven ; mercifull men , and great almes-givers . it seemes , in the time of the captivitie , many of the iewes , who returned out of babylon , were of great yeares : seeing they could remember both temples , ( there being no lesse than seventie yeares betwixt them ; ) and wept for the unlikenesse of them. many ages after that , in the time of our saviour , lived old simeon , to the age of ninetie yeares : a devout man , and full , both of hope , and expectation . into the same time also , fell anna the prophetesse ; who could not possibly bee lesse than an hundred yeares old : for shee had been seven yeares a wife ; about eighty foure yeares a widow ; beside the yeares of her virginitie ; and the time that she lived after her prophecie of our saviour . shee was an holy woman ; and passed her dayes in fastings and prayers . 6 the long lives of men , mentioned in heathen authors , have no great certaintie in them : both for the intermixture of fables , whereunto those kind of relations were very prone ; and for their false calculation of yeares . certainly , of the aegyptians , we finde nothing of moment in those workes that are extant , as touching long life ; for their kings , which reigned longest , did not exceed fifty , or five and fiftie yeares , which is no great matter ; seeing many at this day , attaine to those yeares . but the arcadian kings , are fabulously reported to have lived very long . surely , that country was mountainous , full of flocks of sheep , and brought forth most wholesome food . notwithstanding , seeing pan was their god , wee may conceive , that all things about them were panick , and vaine , and subject to fables . 7 numa , king of the romans , lived to eightie yeares ; a man peaceable , contemplative , and much devoted to religion . marcus valerius corvinus , saw an hundred yeares compleat ; there being betwixt his first and sixth consulship , forty six yeares ; a man valourous , affable , popular , and alwayes fortunate . 8 solon of athens , the law-giver , and one of the seven wise men , lived above eighty yeares ; a man of an high courage , but popular , and affected to his country : also learned , given to pleasures , and a soft kind of life . epimenides the cretian , is reported to have lived an hundred fifty seven yeares : the matter is mixt with a prodigious relation ; for fifty seven of those yeares , he is said to have slept in a cave . halfe an age after , xenophanes the colophonian , lived an hundred & two yeares , or rather more ; for at the age of twenty five yeares , he left his country ; seventy seven compleat yeares he travelled ; and after that returned : but how long hee lived after his returne , appeares not : a man , no lesse wandring in mind , than in body ; for his name was changed , for the madnesse of his opinions , from xenophanes to 〈◊〉 a man , no doubt , of a vast conceit , and that minded nothing but infinitum . 9 anacreon , the poet , lived eighty yeares , and somewhat better : a man lascivious , voluptuous , and given to drinke . pindarus , the theban , lived to eighty yeares ; a poet of an high fancie , singular in his conceits , and a great adorer of the gods. sophocles the athenian , attained to the like age ; a lofty tragicke poet , given over wholly to writing , and neglectfull of his family . 10 artaxerxes , king of persia , lived ninety foure yeares : a man of a dull wit , averse to the dispatch of businesse , desirous of glory , but rather of ease . at the same time lived agesilaus , king of sparta , to eighty foure yeares of age : a moderate prince ; as being a philosopher amongst kings ; but not withstanding ambitious , and a warrier ; and no lesse stout in warre , than in businesse . 11 gorgias , the sicilian , was an hundred and eight yeares old ; a rhetorician , and a great 〈◊〉 of his faculty ; one that taught youth for profit , hee had seene many countries ; and a little before his death said , that hee had done nothing worthy of blame , since he was an old man. protagoras of abdera , saw ninetie yeares of age , this man was likewise a rhetorician ; but professed not so much to teach the liberall arts , as the art of governing common-wealths , and states : notwithstanding , he was a great wanderer in the world , no lesse than gorgias . isocrates , the athenian , lived ninety eight yeares : he was a rhetorician also , but an exceeding modest man , one that shunned the publike light ; and opened his schoole only in his owne house . democritus of abdera , reached to an hundred and nine yeares : hee was a great philosopher ; and , if ever any man amongst the grecians , a true naturalist : a surveyour of many countries , but much more of nature ; also a diligent searcher into experiments ; and , ( as aristotle objected against him , ) one that followed similitudes , more than the laws of arguments . diogenes the sinopean , lived ninety yeares : a man , that used liberty towards others , but tyranny over himselfe ; of a course diet , and of much patience . zeno of citium , lacked but two yeares of an hundred : a man of an high minde , and a contemner of other mens opinions ; also of a great acutenesse , but yet not troublesome , choosing rather to take mens mindes , than to enforce them : the like whereof afterward was in seneca . plato the athenian , atrained to eighty one yeares : a man of a great courage , but yet a lover of 〈◊〉 in his notions sublimed , and full of fancie : neat and d i cate in his life ; rather calme , than merry ; and one , that carried a kinde of majestie in his countenance . theophrastus the etesian , larrived at eightie five yeares of age ; a man sweet for his eloquence ; sweet also for the varietie of his matters ; and who selected the pleasant things of philosophy ; and let the bitter and harsh goe . carneades of cyrene , many yeares after , came to the like age , of eightie five yeares : a man of a fluent eloquence ; and one , who by the acceptable , and pleasant varietie of his knowledge , delighted , both himselfe , and others . but 〈◊〉 who lived in cicero's time ; no philosopher , or rhetorician ; but a grammarian ; attained to an hundred yeares of age : he was first a souldier , then a schoole-master ; a man by nature tart , both in his tongue , and pen ; and severe towards his schollers . 12 quintus fabius maximus , was augur sixty three yeares ; which shewed him to bee above eighty yeares of age , at his death : though it bee true , that in the augurship , nebilitie was more respected , than age. a wise man , and a great deliberatour , and in all his proceedings moderate , and not without affabilitie severe . masinissa , king of numidia , lived ninetie yeares ; and being more than eightie five , got a sonne : a daring man , and trusting upon his fortune ; who in his youth , had tasted of the inconstancie of fortune ; but in his succeeding age , was constantly happy . but marcus porcius cato , lived above ninetie yeares of age : a man of an iron body and minde ; hee had a bitter tongue , and loved to cherish factions : hee was given to husbandry ; and was to himselfe , and his family , a physician . 13 terentia , cicero's wife , lived an hundred and three yeares : a woman afflicted with many crosses ; first , with the banishment of her husband ; then with the difference betwixt them ; lastly , with his last fatall misfortune : shee was also oftentimes vexed with the gout . luceia must needs exceed an hundred , by many yeares ; for it is said , that shee acted , an whole hundred yeares , upon the stage ; at first , perhaps , representing the person of some young girle ; at last , of some decrepit old woman . but galeria copiola , a player also , and a dancer , was brought upon the stage as a novice , in what yeare of her age , is not knowne ; but ninetie nine yeares after , at the dedication of the theater , by pompey the great , shee was shewne upon the stage againe ; not now for an actresse , but for a wonder ; neither was this all ; for after that , in the 〈◊〉 , for the health and life of augustus , she was shewne upon the stage the third time . 14 there was another actresse , somewhat inferiour in age , but much superiour in dignity , which lived well-neare ninety yeares : i meane livia lulia augusta , wife to augustus cesar , and mother to tiberius . for if augustus his life were a play ; ( as himselfe would have it ; when as upon his death-bed , hee charged his frineds , they should give him a plaudite , after hee was dead , ) certainly this lady was an excellent actresse ; who could carry it so well with her husband , by a dissembled obedience ; and with her sonne , by power and authoritie : a woman affable , and yet of a matronall carriage , pragmaticall , and upholding her power . but iunia , the wife of caius cassius , and sister of marcus brutus , was also ninetie yeares old ; for shee survived the philippick battaile , sixty foure yeares : a magnanimous woman ; in her great wealth happy ; in the calamity of her husband , and neare kinsfolkes , and in long widowhood , unhappy ; notwithstanding much honoured of all . 15 the yeare of our lord seventie six , falling into the time of vespasian , is memorable ; in which wee shall finde , as it were , a calender , of long liv'd men : for that yeare , there was a taxing ; ( now a taxing , is the most authenticall , and truest informer , touching the ages of men ; ) and in that part of italie , which lieth betwixt the apennine mountaines , and the river po , there were found , an hundred and foure and twenty persons , that either equalled , or exceeded , an hundred yeares of age : namely , of an hundred yeares just , fiftie foure persons ; of an hundred and ten , fiftie seven persons ; of an hundred and five and twenty , two onely ; of an hundred and thirty , foure men ; of an hundred and five and thirtie , or seven and thirtie , foure more ; of an hundred and fortie , three men . besides these , parma in particular , afforded five , whereof three fulfilled an hundred & twentie yeares ; and two , an hundred and thirty : bruxels afforded one , of an hundred and twentie five yeares old : placentia one , aged an hundred thirty and one : faventia , one woman , aged one hundred thirtie and two : a certaine towne , then called velleiacium , scituate in the hils , about placentia , afforded ten ; whereof six fulfilled an hundred and ten yeares of age ; foure , an hundred and twentie : lastly , rimino one , of an hundred and fiftie yeares ; whose name was marcus aponius . that our catalogue might not be extended too much in length , wee have thought fit , as well in those whom we have rehearsed , as in those whom we shall rehearse , to offer none under eighty yeares of age. now wee have affixed to every one a true and short character , or elogie ; but of that sort , whereunto , in our iudgement , length of life , ( which is not a little subject to the manners and fortunes of men , ) hath some relation : and that in a twofold respect : either that such kinde of men , are for the most part long liv'd ; or that such men may sometimes bee of long life , though otherwise not well disposed for it . 16 amongst the roman and grecian emperours ; also the french and almaine ; to these our dayes ; which make up the number of well-neare two hundred princes ; there are only foure found , that lived to eightie yeares of age : unto whom we may adde the two first emperours ; augustus , and tiberius ; whereof the latter fulfilled the seventie and eighth yeare , the former the seventie and sixth yeare of his age ; and might both perhaps have lived to fourescore , if livia and caius had been pleased . augustus ( as was said ) lived seventie and six yeares : a man of a moderate disposition ; in accomplishing his designes , vehement , but otherwise calme , and serene ; in meat and drink sober ; in venerie intemperate ; through all his life time happy : and who about the thirtieth year of his life , had a great and dangerous sicknesse ; insomuch that they despaired of life in him ; whom antonius musa the physician , when other physicians had applied hot medicines , as most agreeable to his disease , on the contrarie cured with cold medicines ; which perchance might bee some help , to the prolonging of his life . tiberius lived to bee two yeares older : a man with leane chaps ; as augustus was wont to say ; for his speech stuck within his jawes , but was weightie , hee was bloudy , a drinker , and one that tooke lust into a part of his diet : notwithstanding , a great observer of his health ; insomuch , that hee used to say ; that hee was a foole , that after thirtie yeares of age , tooke advice of a physician . gordian the elder , lived eightie yeares ; and yet died a violent death , when he was scarce warme in his empire : a man of an high spirit , and renowmed ; learned , and a poet ; and constantly happy , throughout the whole course of his life , save only , that he ended his dayes by a violent death . valerian the emperour , was seventie six yeares of age , before hee was taken prisoner , by sapor king of persia : after his captivitie hee lived seven yeares in reproches ; and then died a violent death also : a man of a poore minde , and not valiant ; notwithstanding lifted up in his owne , and the opinion of men , but falling short in the performance . anastasius , surnamed dicorus , lived eightie eight yeares : he was of a setled minde , but too abject , and superstitious , and fearefull . anicius iustinianus , lived to eightie three yeares : a man greedy of glorie ; performing nothing in his owne person , but in the valour of his captaines happie and renowmed ; uxorious : and not his owne man , but suffering others to lead him . helena of britaine , mother of constantine the great , was four-score yeares old : a woman , that intermedled not in matters of state , neither in her husbands , nor sonnes 〈◊〉 ; but devoted her 〈◊〉 wholly to religion , magnanimous , and 〈◊〉 flourishing . theodora the 〈◊〉 ; ( who was sister to 〈◊〉 , wife of monomachus ; and reigned alone after her decease ; ) lived above eightie yeares : a pragmaticall woman ; and one that tooke 〈◊〉 in governing ; fortunate in the highest degree , and through her good 〈◊〉 credulous . 17 we will proceed now from these secular princes , to the princes in the church . s. iohn , 〈◊〉 apostle of our saviour , and the beloved disciple , lived ninetie three yeares : he was rightly denoted under the 〈◊〉 of the eagle , for his piercing fight into the divinitie ; and was as a 〈◊〉 amongst the apostles in 〈◊〉 spect of his burning love saint luke the evangelist , fulfilled fourescore and fouryeares : an eloquent man and a traveller ; saint paul inseparable companion ; and a physitian . simeon the sonne of cleophas , called the brother of our lord , and bishop of his rusalem , lived an hundred and twenty yeares ; though he was cut short by 〈◊〉 dome ; a stout man , and constant , and full of good works . polycarpus , disciple 〈◊〉 to the apostles , and bishop smyrna , seemeth to have 〈◊〉 his age , to an hundred yeares , and more though hee were also cut 〈◊〉 by martyrdome : a man 〈◊〉 〈◊〉 high minde , of an 〈◊〉 patience , and unwearied 〈◊〉 labours . dionysius 〈◊〉 contemporany to the apostle s. paul , lived ninetie cares : hee was called the 〈◊〉 of heaven , for his high lying divinitie ; and was famous , as well for his holy life , as for his meditations . aquila and priscilla , first saint paul the apostles hosts ; afterward his fellow-hel-bers ; lived together , in an happy and famous wedlock , at least , to an hundred yeares of age , a peece : for they were both alive , under pope 〈◊〉 the first : a noble paire , and prone to all kinde of charitie ; who amongst other their comforts ; ( which no doubt were great , unto the first founders of the church ; ) had this added ; to enjoy each other so long , in an 〈◊〉 marriage . saint paul , the hermite , lived an hundred and thirteen yeares : now hee 〈◊〉 in a cave ; his diet was so slender and strict , that was thought almost impossble , to support humane nature therewithall : he 〈◊〉 his yeares onely in meditations , and soliloquies ; yet he was not illiterate , or an 〈◊〉 but learned . saint 〈◊〉 the first founder of monks , or ( as some will have it , ) the restorer onely ; 〈◊〉 to an hundred and five yeares of age : a man devout , and contemplative though not unfit for civil affaires ; his life was austere , and mortifying ; notwithstanding hee lived in kinde of glorious solitude ; and exercised a command ; or he had his monks under 〈◊〉 ; and besides , many 〈◊〉 and philosophers 〈◊〉 to visit him , as a living mage , from which they 〈◊〉 not without some 〈◊〉 . saint athanasius exceded the terme of eightie 〈◊〉 : a man of an 〈◊〉 constancie ; commaning fame , and not yeelding 〈◊〉 fourtune ; hee was free towards the great ones ; with he people gracious , and 〈◊〉 ; beaten and 〈◊〉 to oppositions ; and in 〈◊〉 himself from them , out , and wise . s. hierome , 〈◊〉 the consent of most 〈◊〉 , exceeded ninety yeares of age : a man powerfull in is pen , and of a manly elequence ; quence ; variously learne both in the tongues and 〈◊〉 also a traveller , 〈◊〉 that lived strictly towards 〈◊〉 old age ; in an estate 〈◊〉 and not dignified , hee 〈◊〉 high spirits ; and shined 〈◊〉 out of obscuritie . 18 the popes of rome , are 〈◊〉 number to this day , 〈◊〉 hundred fortie and one : 〈◊〉 so great a number , five one have attained to the age 〈◊〉 fourscore yeares , or upward but in many of the first 〈◊〉 their ful age was intercepte by the prerogative and 〈◊〉 of martyrdome . iohn the 〈◊〉 ty three , pope of rome , 〈◊〉 the ninetieth yeare of 〈◊〉 age : a man of an 〈◊〉 disposition , and one that 〈◊〉 died noveltie ; hee 〈◊〉 many things , some to the better , others onely to the new ; a great 〈◊〉 of riches and treasure . gregorie , called the twelfth , created in schisme , and not fully acknowledged pope ; died at ninetie yeares ; of him , in respect of his short papacie , wee 〈◊〉 nothing , to make a judgement upon . paul the third , lived eightie yeares and one : a temperate man , and of a profound wisdome ; he was learned , an astrologer ; and one that tended his health carefully ; but after the example of old eli the priest , over-indulgent to his family . paul the fourth , attained to the age of eightie three yeares : a man of an harsh nature , and severe ; of an haughtie minde , and imperious ; prone to anger ; his speech was eloquent , and ready . gregorie the thirteenth , fulfilled the like age , of eightie three yeares : an absolute good man ; sound in minde , and body ; politick , temperate , full of good workes , and an almes-giver . 19 those that follow are to be more promiscuous in their order ; more doubtfull in their faith ; and more barren of observation . king arganthonius , who reigned at cadiz in spaine , lived an hundred and thirtie ; or , ( as some would have it , ) an hundred and forty yeares ; of which he reigned eightie . concerning his manners , institution of his life , and the time wherein hee reigned , there is a generall silence . cyniras , king of cyprus , living in the island , then termed the happie and pleasant island , is affirmed , to have attained to an hundred and fifty , or sixty yeares . two latine kings in italy , the father and the son , are reported to have lived , the one eight hundred , the other six hundred yeares : but this is delivered unto us by certain philologists ; who though otherwise credulous enough ; yet themselves have suspected the truth of this matter , or rather condemned it . others record some arcadian kings to have lived three hundred years : the country , no doubt , is a place apt for long life ; but the relation i suspect to be fabulous . they tell of one dando , in illyrium ; that lived , without the inconveniences of old age , to five hundred yeares . they tell also 〈◊〉 the epians , a part of aetolia that the whole nation 〈◊〉 them were exceeding long liv'd ; in so much , that many of them were two hundred yeares old : and that one principal man amongst them , named litorius , a man of 〈◊〉 giant-like stature , could have told three hundred yeares . it is recorded , that in the top of the mountaine 〈◊〉 anciently called tempsis , many of the inhabitants lived to 〈◊〉 hundred and fiftie yeares . we reade that the sect of the esseans , amongst the iewes , did usually extend their life to an hundred yeares : now that sect , used a single , or abstemious diet ; after the rule of pythagoras . apollonius 〈◊〉 exceeded an hundred yeares ; his face bewraying no such age ; hee was an admirable man ; of the heathens reputed to have something divine in him ; of the christians , held for a sorcerer : in his diet pythagoricall , a great traveller ; much renowmed ; and by some adored as a god : notwithstanding , towards the end of his life , he was subject to many complaints against him , and reproaches ; all which he made shift to escape . but lest his long life should be imputed to his pythagoricall diet , and not rather that it was hereditary , his grandfather before him , lived an hundred and thirty yeares . it is undoubted , that quintus metellus lived above an hundred yeares ; and that after severall consalships happily administred ; in his old age he was made pontifex maximus ; and exercised those holy duties , full two and twentie yeares ; in the performance of which rites , his voice never failed , nor his hand trembled . it is most certaine , that 〈◊〉 caesus was very old , but his yeares are not extant ; the most part whereof he passed , after he was blinde : yet this misfortune no whit softened him , but that hee was able to governe a numerous family , a great retinue and dependance , yea , even the common-wealth it selfe with great stoutnesse . in his extreme old age , he was brought in a litter into the senate-house ; and vehemently disswaded the peace with pyrrhus : the beginning of his oration was very memorable , shewing an invincible spirit , and strength of minde ; i have , with great griefe of minde , ( fathers consript , ) these many yeares , borne my blindnesse ; but now i could wish , that i were deafe also ; when i heare you speake to such dishonourable treaties . marcus perpenna lived ninety eight yeares ; surviving all those , whose suffrages he had gathered , in the senate house , being consul ; i meane , all the senators at that time . as also all those , whom a little after , being censour , hee chose into the senate ; seven only being excepted . hiero , king of sicely , in the time of the second punick warre , lived almost an hundred yeares ; a man moderate , both in his government , and in his life ; a worshipper of the gods , and a religions conserver 〈◊〉 friendship ; liberall , and constantly fortunate . statilia , descended of a noble family , in the dayes of 〈◊〉 lived ninety nine yeares . 〈◊〉 , the daughter of ofilius an hundred and fifteene . xenophilus , an ancient philosopher , of the sect of pythagoras . attained to an hundred and six yeares : remaining healthfull , and vigorous in his old age ; and famous amongst the vulgar , for his learning . the islanders of corcyra were ancienely accounted long liv'd ; but now they live after the rate of other men. hippocrates côus , the famous physician , lived an hundred and foure yeares ; and approved and credited his own art , by so long a life : a man , that coupled learning and wisdom together ; very conversant in experience and observation ; one that hunted not after words , or methods ; but severed the very nerves of science , and so propounded them . demonax , a philosopher , not only in profession , but practice , lived in the daies of adrian , almost to an hundred yeares : a man of an high minde , and a vanquisher of his owne mind ; and that , truly , and without affectation , a contemner of the world , and yet civill and courteous : when his friends spake to him , about his buriall , he said ; take no care for my buriall ; for stench will bury a carleaise : they replyed ; is it your minde then , to be cast out , to birds , and dogs ? he said againe , seeing , in my life time , i endevoured to my uttermost , to benefit men , what hurt is it , if , when i am dead , i benefit 〈◊〉 certain indian people , called pandorae , are exceedingly long liv'd ; even to no lesse than two hundred yeares . they adde a thing more marvellous ; that having , when they are boyes , an haire , somewhat whitish ; in their old age , before their gray haires , they grow coale blacke : though indeed this be every where to be seene ; that they which have white 〈◊〉 whilest they are boyes , in their mans estate , change their haires into a darker colour . the seres , another people of india , with their wine of palmes , are accounted long livers ; even to an hundred and thirtie yeares . euphranor , the grammarian , grew old in his schoole ; and taught schollers , when he was above an hundred yeares old . the elder ovid , father to the poet , lived ninety yeares : differing much from the disposition of his son ; for hee contemned the muses , and disswaded his son from poetry . asinius pollio , intimate with augustus , exceeded the age of an hundred years : a man of an unreasonable profusenesse , eloquent , a lover of learning ; but vehement , proud , cruell ; and one that made his private ends the center of his thoughts . there was an opinion , that seneca was an extreme old man ; no lesse than an hundred and fourteene yeares 〈◊〉 age : which could not 〈◊〉 be ; it being as 〈◊〉 that a decrepit old 〈◊〉 should bee set over 〈◊〉 youth ; as , on the contrary it was true , that he was able to manage , with great 〈◊〉 the affaires of state : besides , a little before , in the midst of claudius his reigne , hee was banished rome , 〈◊〉 adulteries committed with some noble ladies ; which was a crime , no wayes competible with so extreme old age. ioannes de temporibus , amongst all the men of our latter ages , out of a common fame , and vulgar opinion , was reputed long-liv'd , even to a miracle ; or rather , even to a fable ; his age hath been . counted , above three hundred yeares : he was by nation a french man ; and followed the warres , under charles the great . gartius aretine , great grand-father to petrarch , arrived at the age of an hundred and foure yeares . he had ever enjoyed the benefit of good health ; besides , at the last , he felt rather a decay of his strength , than any sicknesse or maladie ; which is the true resolution , by old age. amongst the venetians , there have been found , not a few long livers ; and those of the more eminent sort : franciscus donatus , duke ; thomas contarenus , procuratour of saint marke ; franciscus molinus , procuratour also of saint mark ; others . but most memorable is that of cornarus the venetian ; who being in his youth of a sickly body , began first to eat and drink by measure , to a certaine weight ; thereby to recover his health ; this cure , turned , by use , into a diet ; that diet to an extraordinary long life ; even of an hundred years and better , without any decay in his senses ; and with a constant enjoying of his health . in our age , william postell , a french-man , lived to an hundred , and well nigh twenty yeares ; the top of his beard , on the upper lip , being black , and not gray at all : a man crazed in his braine , and of a fancie not altogether sound ; a great traveller , mathematician , and somewhat stained with heresie . 20 i suppose there is scarce a village , with us in england , if it be any whit populous , but it affords some man or woman of fourescore yeares of age : nay , a few yeares since , there was in the countie of hereford , a maygame , or morris-dance , consisting of eight men , whose age computed together , made up eight hundred yeares ; in so much , that what some of them wanted of an hundred , others exceeded as much . 21 in the hospitall of bethleem , corruptly called bedlam , in the suburbs of london , there are found , from time to time , many mad persons , that live to a great age. 22 the ages of nymphs , fawns and satyres , whom they make to be , indeed , mortall , but yet exceedingly long-liv'd ; ( a thing , which ancient superstition , and the late credulitie of some , have admitted ; ) we account but for fables and dreames : especially , being that , which hath neither consent with philosophie , nor with divinity . and as touching the historie of long-life in man , by individuals , or next unto individuals , thus much : now we will passe on to observations , by certaine heads . 23 the running on of ages , and succession of generations , 〈◊〉 to have no whit abated from the length of life ; for wee see , that from the time of moses , unto these our dayes , the terme of mans life hath stood about fourescore years of age ; neither hath it declined , ( as a man would have thought ) by little and little . no doubt , there are times , in every country , wherein men are longer , or shorter liv'd . longer , for the most part , when the times are barbarous , and men fare lesse deliciously , and are more given to bodily exercises : shorter , when the times are more civill , and men abandon themselves to luxury and ease . but these things passe on by their turnes ; the succession of generations alters it not . the same , no doubt , is in other living creatures ; for neither oxen , nor horses , nor sheep , nor any the like , are abridged of their wonted ages at this day . and therefore , the great abridger of age was the floud : and perhaps , some such notable accidents ; ( as particular inundations , long droughts , earth-quakes , or the like , ) may doe the same again and the like reason is , in the dimension and stature of bodies ; for neither are they lessened , by succession of generations ; howsoever virgil , ( following the vulgar opinion , ) divined , that after-ages would bring forth lesser bodies , than the then present ; whereupon speaking of plowing up the emathian and emonensian fields , he saith ; grandiaque effossis mirabitur ofsa sepulchris ; that after 〈◊〉 shall admire the great bones digged up in ancient sepulchers . for wheras it is manifest , that there were , heretofore , men of gigantine statures , ( such as , for certaine , have beene found in sicely , and elsewhere , in ancient sepulchres , 〈◊〉 caves , ) yet within these 〈◊〉 three thousand yeares ; a time , whereof we have sure memory ; those very places 〈◊〉 produced none such : although this thing also hath 〈◊〉 turns and changes , 〈◊〉 the civillizing of a 〈◊〉 no lesse than the former . and this is the rather to be 〈◊〉 , because men are 〈◊〉 carried away with an 〈◊〉 ; that there is a 〈◊〉 decay by succession of ages , as well in the terme of mans life , as in the stature and strength of his body ; and that all things decline , and change to the worse . 24 in cold , and northerne 〈◊〉 , men live longer , 〈◊〉 , than in hot : which must needs be , in respect ; the skin is more compact 〈◊〉 close ; and the juyees of the body lesse dissipable ; and the spirits themselves lesse eage to consume , and in better 〈◊〉 position to repaire ; and the aire , ( as being little 〈◊〉 by the sun-beames , ) 〈◊〉 predatory . and yet , under the aequinoctiall line , 〈◊〉 the sunne passeth to and 〈◊〉 and causeth a double summer , and double winter and where the dayes and nights are more equall ; 〈◊〉 other things be concurring they live also very long : 〈◊〉 pern , and taprobane . 25 islanders are , for the 〈◊〉 part , longer liv'd , than 〈◊〉 that dwell in continents : 〈◊〉 theylive not so long in russia as in the orcades ; nor so long in africa , though under the same parallel , as in the 〈◊〉 and tercera's ; and the 〈◊〉 , are longer liv'd , 〈◊〉 the chineses ; though 〈◊〉 chineses are madde upon long life . and this thing is 〈◊〉 marvell ; seeing the aire 〈◊〉 the sea doth heat and 〈◊〉 in cooler regions , and 〈◊〉 in hotter . 26 high situations , doe rather 〈◊〉 long livers , than low ; especially , if they bee not tops of mountaines , but 〈◊〉 grounds , as to their 〈◊〉 situations : such as was 〈◊〉 in greece ; and that part of aetolia , where we 〈◊〉 them , to have lived so 〈◊〉 . now there would be the same reason , for 〈◊〉 themselves , because of the purenesse and clearenesse of the aire , but that they are corrupted by accident ; namely , by the vapours , 〈◊〉 thither out of the vallies , and resting there . and therefore in snowy mountaines , there 〈◊〉 not found any notable long life ; not in the alps , not 〈◊〉 the pyrenean mountaines , 〈◊〉 in the apennine : yet in the tops of the mountaines , running along towards 〈◊〉 and the abyssines ; where by reason of the sands beneath little or no vapour riseth to the mountains , they live long even at this very day ; attaining , many times , to an hundred and fifty yeares . 27 marshes , and fens , are propitious to the natives , 〈◊〉 malignant to strangers , 〈◊〉 touching the lengthning and shortning of their lives : and that which may seeme more marvellous , salt marshes , where the sea ebs and flowes , 〈◊〉 lesse wholesome , than 〈◊〉 of fresh water . 28 the countries , which have beene observed , to produce long livers , are these ; 〈◊〉 , aetolia , india on this side 〈◊〉 , brasil , taprobane , 〈◊〉 , ireland , with the islands of the orcades , and hebrides : 〈◊〉 as for aethiopia , which by one of the ancients , is 〈◊〉 to bring forth long 〈◊〉 ; it is but a toy . 29 it is a secret ; the 〈◊〉 of aire , especially in 〈◊〉 perfection , is better found by experiment , than by 〈◊〉 or coniecture . you may make a triall by a locke of wooll , exposed , for a few dayes , in the open aire ; if the weight be not much increased : another by a peece flesh , exposed likewise , 〈◊〉 corrupt not over-soone : other by a wether-glasse the water interchange 〈◊〉 suddenly . of these and like , enquire further . 30 not only the goodnesse , purenesse of the aire , but 〈◊〉 the equality of the aire , materiall to long life . 〈◊〉 mixture of hils and dales , pleasant to the fight , but spected for long life . plaine , moderately dry ; 〈◊〉 yet not over-barren , or 〈◊〉 nor altogether without 〈◊〉 and shade ; is very 〈◊〉 for length of life . 31 inequality of aire , ( as 〈◊〉 even now said ; ) in the 〈◊〉 of our dwelling , is 〈◊〉 but change of aire by traveling , after one be used unto good : and therefore great travellers have beene long liv'd . also those that have 〈◊〉 perpetually in a little cortage , in the same place , 〈◊〉 been long livers : for aire accustomed , consumeth esse ; but aire changed , 〈◊〉 , and repaireth more . 32 as the continuation , and number of successions , ( which we said before , ) makes nothing to the length or shortnesse of life ; so the immediate condition of the parents , as well the father , as the mother , without doubt , availeth much . for some are begotten of old men , some of young men , some of men of middle age ; againe , some are begotten of fathers healthfull , and well disposed , others of diseased and languishing : againe , some of fathers , immediately after repletion , 〈◊〉 when they are drunke ; others , after sleeping , or in the morning : againe , some after a long intermission of 〈◊〉 others upon the act 〈◊〉 : againe , some in the 〈◊〉 of the fathers love ( as it is commonly in 〈◊〉 ; ) others after the cooling of it , as in long married couples . the same things may bee considered on the part of the mother : unto which must bee added , the condition of the mother whilest shee is with child ; 〈◊〉 touching her health ; as tou ching her diet : the time 〈◊〉 her bearing in the wombe to the tenth moneth , or earlier . to reduce these things to a rule , how farre they may concerne long life , 〈◊〉 hard : and so much the harder , for that those things , which a man would conceive to be the best , will fall out to the contrary : for that alacrity in the generation , which begets lusty and lively children , will bee lesse profitable to long life , because of the acrimony , and inflaming of the spirits . we said before ; that to partake more of the mothers bloud , conduceth to long life . also , we suppose all things in moderation , to bee best ; rather conjugall love , than meretricious ; the houre for generation to be the morning ; a state of bodie , not too lusty , or full ; and such like . it ought also to be well observed ; that a strong constitution in the parents , is rather good for them , than for the childe ; especially in the mother . and therefore plato thought ignorantly enongh ; 〈◊〉 the vertue of generation halted , because the women used not the same exercises , both of minde are body , with the men : the contrarie is rather true . for the difference of 〈◊〉 betwixt the male , and the 〈◊〉 male , is most profitable for the childe ; and the 〈◊〉 〈◊〉 women , yeeld more to wards the nourishment 〈◊〉 the childe ; which also hold in nurses . neither did 〈◊〉 〈◊〉 women , which 〈◊〉 not before twentie two , 〈◊〉 as some say , twenty five ( and therefore were 〈◊〉 man-like women ; ) bring forth a more generous , or long-liv'd progenie ; than the roman , or athenian , or theban women did , which were ripe for marriage , at twelve , or fourteene yeares . and if there were any thing eminent in the spartans ; that was rather to bee imputed , to the parcimony of their diet , than to the late marriages of their women . but this we are taught by experience ; that there are some races , which are long liv'd , for a few descents ; so that long life , is like some diseases , a thing hereditarie , within certaine bounds . 33 faire in face , or skin , or hoire , are shorter livers ; black , or red , or freckled , longer . also too fresh a colour in youth , doth lesse promise long life , than palenesse . a hard skin , is a signe of long life , rather than a soft : but wee understand not this of a rugged skin , such as they call a goose skin , which is , as it were , spongie , but of that which is hard , and close . a forehead with deep furrowes and wrinkles , is a better signe , than a smooth and plaine forehead . 34 the haires of the head hard , and like bristles , doe betoken longer life , than those that are soft , and delicate . curled haires betoken the same thing , if they bee hard withall ; but the contrarie , if they bee soft and shining . the like , it the curling bee rather thick , than in large bunches . 35 early , or late , baldnesse , is an indifferent thing ; seeing many which have beene bold betimes , have lived long . also early gray haires , ( howsoever they may seeme forerunners of old age approching , ) are no sure signes ; for many that have growne gray betimes , have lived to great yeares . nay , hasty gray haires , without baldnesse , is a token of long life ; contrarily , if they bee accompanied with baldnesse . 36 hairinesse of the upper parts , is a signe of short life ; and they that have extraord narie much haire on their breasts , live not long : but hairinesse of the lower parts , as of the thighes , and legs , is a signe of long life . 37 talnesse of stature , ( if it be not immoderate , ) with a convenient making , and not too slender ; especially if the body bee active withall ; is a signe of long life . also on the contrarie , men of low stature live long , if they be not too active , and stirring . 38 in the proportion of the body ; they which are short to the wastes , with long legs , are longer liv'd than 〈◊〉 , which are long to the wastes , and have short legs : also they which are large in the neather parts , and streight in the upper ; ( the making of their body , rising , as it were into a sharp figure ; ) are longer liv'd than they , that have broad shoulders , and are slender down-wards . 39 leannesse , where the affections are setled , calme , and peaceable ; also a more fat habit of body , joyned with choler , and a disposition stirring , and peremptorie , signifie long life . but corpulencie in youth , fore-shewes short life ; in age , it is a thing more indifferent . 40 to bee long , and slow , in growing , is a signe of long life ; if to a greater stature , the greater signe ; if to a lesser stature , yet a signe though : contrarily , to grow quickly , to a great stature , is an evill signe ; if to a small stature , the lesse evill . 41 firme flesh ; a raw-boned body ; and veines lying higher than the flesh ; betoken long life : the contrarie to these , short life . 42 a head some what 〈◊〉 〈◊〉 an to the proportion of the body ; a moderate neck , nor long , nor slender , nor fat , nor too short , wide nostrils , what soever the forme of the nose be , a large mouth , an 〈◊〉 gristly , not fleshy ; 〈◊〉 strong , and contiguous , not small , or thin-set ; foretoken long life : and much more , if some new teeth put 〈◊〉 our elder yeares . 43 a broad brest , yet not bearing out , but rather bending inwards ; shoulders somewhat crooked , and ( as they call such persons ) round-back'd ; a 〈◊〉 belly ; a hand large , and with few lines in the palme : a short , and round foot ; thighes not fleshy ; and calves of the leg not hanging over , but neat ; are signes of long life . 44 eyes somewhat large , and the circle of them inclined to greennesse ; senses not too quick ; the pulse in youth slower , towards old age quicker ; facilitie of holding the breath , and longer than usuall ; the body in youth inclined to bee bound , in the decline of yeares more laxative ; are also signes of long life . 45 concerning the times of nativitie , as they referre to long life , nothing hath beene observed worthy the setting downe ; save onely astrologicall observations , which wee rejected in our topicks . a birth at the eighth moneth , is not only not long-lived , but not likely to live . alos winterbirths are accounted the longer liv'd . 46 a pythagoricall , or monast call diet , according to 〈◊〉 rules , and alwayes 〈◊〉 equall , ( as that of 〈◊〉 was ) seemeth to be very effectuall for long life . yet 〈◊〉 the contrarie , amongst those that live freely , and after the common sort , such as have good stomacks , and feed more plentifully , are often the longest liv'd . the middle diet which wee account the temperate , is commended , and conduceth to good health , but not to long life ; for the spare diet , begets few spirits , and dull ; and so wasteth the body lesse : and the liberall diet , yeeldeth more ample nourishment ; and so repaireth more : but the middle diet doth neither of both : for where the extremes are hurtfull , there the meane is best ; but where the extremes are helpfull , there the meane is nothing worth . now to that spare diet , there are requisite , watching , lest the spirits being few , should bee oppressed with much sleep ; little exercise , lest they should exhale ; abstinence from venerie , lest they should bee exhausted : but to the liberall diet , on the other side , are requisite , much sleepe , frequent exercises , and a seasonable use of venerie . baths , and annointings , ( such as were anciently in use , ) did rather tend to deliciousnesse , than to prolonging of life . but of all these things , wee shall speak more exactly , when we come to the inquisition , according to intentions . meane while , that of celsus , who was not only a learned physician , but a wise man , is not to be omitted . who adviseth interchanging , and alternation of the diet , but still with an inclination to the more benigne : as that a man should sometimes accustome himselfe to watching , sometimes to sleepe ; but to sleepe 〈◊〉 againe , that hee should sometimes give himselfe to fasting , sometimes to feasting ; but to feasting oftenest : that hee should sometimes inure himselfe to great labours of the minde , sometimes to relaxations of the same , but to relaxations oftnest . certainly , this is without all question ; that diet well ordred beares the greatest part in the prolongation of life ; neither did i ever meet , an extreme long-lived man ; but being asked of his course , hee observed something peculiar ; some one thing , some another . i remember an old man , above an hundred yeares of age , who was produced as a witnesse , touching an ancient prescription ; when hee had finished his testimonie , the iudge familiarly asked him , how he came to live so long ; he answered , beside expectation , and not without the laughter of the hearers ; by eating before i was hungrie , and drinking before i was drie . but of these things , wee shall speak hereafter . 47 a life led in religion , and in holy exercises , seemeth to conduce to long life . there are in this kinde of life , these things ; leisure ; admiration and contemplation of heavenly things ; joyes not sensuall ; noble hopes ; wholesome feares ; sweet sorrowes ; lastly , continuall renovations , by observances , pennances , expiations ; all which are very powerfull to the prolongation of life . unto which if you adde that austere diet , which 〈◊〉 the masse of the body , and humbleth the spirits , no marvel , if an extraordinary length of life doe follow ; such as was that of paul the 〈◊〉 , simeon stilita the 〈◊〉 anchorite ; and of many other hermites , and ancherites . 48 next unto this , is the life led in good letters ; such as was that of philosophers , rhetoricians , grammarians . this life is led also in feisure ; and in those thoughts , which , seeing they are severed from the affaires of the world , bite not ; but rather delight through their varietie , and impertinencie . they live also at their pleasure ; spending their time in such things , as like them best ; and for the most part in the company of young men ; which is ever the most cheerefull . but in philosophies , there is great difference betwixt the sects , as touching long life . for those philosophies , which have in them a touch of superstition , and are conversant in high contemplations , are the best ; as the pythagoricall , and platonick : also those , which did institute a perambulation of the world ; and considered the varietit of naturall things ; and had retchlesse , and high , and magnanimous thoughts : ( as of infinitum , of the stars , of the heroicall vertues , and such like ; ) were good for lengthening of life ; such were those of 〈◊〉 , philolaus , xenophanes , the astrologians , and stoicks : also those , which had no profound speculation in them ; but discoursed calmly on both sides , out of common sense , and the received opinions , without any shapr inquisition ; were likewise good ; such were those of carneades , and the academicks ; also of the rhetoricians , and grammarians . but contrarily , philosophies conversant in perplexing subtilties ; and which pronounced peremptorily ; and which examined and 〈◊〉 all things , to the scale of principles ; lastly , which were thornie , and narrow ; were evill ; such were those commonly of the peripateticks , and of the schoolemen . 49 the countrie life also , is well fitted for long life : it is much abroad , and in the open aire ; it is not slothfull , but ever in employment : it feedeth upon fresh cates , and unbought ; it is without cares , and envie . 50 for the militar life , wee have a good opinion of that whilest a man is young : certainly , many excellent 〈◊〉 riers have beene long liv'd corvinus , camillus , 〈◊〉 agesilaus ; with others , 〈◊〉 ancient , and moderne : no doubt , it furthereth long life . to have all things from our youth , to our elder age , mend and grow to the better ; that a youth full of crosses may minister sweetnesse to our old age. wee conceive also , that 〈◊〉 affections , inflamed with a desire of fighting , and hope of victorie , doe infuse such a heat into the spirits , as may be profitable for long life . medicines for long life . the art of physick , which we now have , lookes no further , commonly , than to conservation of health , and cure of diseases ; as for these things , which tend properly to long life , there is but slight mention , and by the way onely . notwithstanding , we will propound those medicines , which are notable in this kinde ; i 〈◊〉 those , which are called cordials . for it is consonant to reason , that those things , which being taken in cures , doe defend and fortifie the heart ; or , more truly , the spirits ; against poysons , and diseases ; being transferred with judgement and choice , 〈◊〉 diet , should have a good effect in some sort towards the prolonging of life . this wee will doe , not heaping them promiscuously together , ( as the manner is , ) but selecting the best . 1 gold is given in three formes ; either in that , which they call aurum potabile ; or in wine wherein cold hath beene quenched ; or in gold , in the substance ; such as are leafe gold , and the filings 〈◊〉 gold. as for aurum 〈◊〉 . it is used to bee given in desperate or dangerous diseases ; and that not without good successe . but wee suppose , that the spirits of the salt , by which the gold is dissolved , doe rather minister that vertue , which is found in it than the gold it selfe : though this secret be wholly suppressed . now if the body of gold could be opened , without these corrosive waters ; or by these corrosive waters , ( so the venemous qualitie were wanting , ) well washed , wee conceive , it would bee no unprofitable medicine . 2 pearles are taken , either in a fine powder , or in a certaine masse , or dissolution , by the juyce of sowre and new limons : and they are given sometimes in aromaticall confections , sometimes in liquour . the pearle , no doubt , hath some affinitie , with the shell , in which it groweth ; and may be of the same qualitie , with the shels , of crey-fishes . 3 amongst the transparent precious stones , two onely are accounted cordiall ; the emeraud , and the 〈◊〉 which are given under the same formes , that the pearles are ; save only , that the dissolutions of them , as farre as wee know , are not in use . but wee suspect these glassy iewels , left they should be cutting . of these which we have mentioned , how farre , and in what manner , they are helpfull , shall be spoken 〈◊〉 . 4 bezear stone is of approved vertue ; for refreshing the spirits , and procuring a gentle sweat . as for 〈◊〉 horne , it hath lost the credit with us , yet so , as it may keep rank with harts horne ; and the bone in the heart of a hart ; and ivorie ; and such like . 5 amber grise , is one of the best , to appease , and comfort , the spirits . hereafter follow the names onely , of the simple cordials , seeing their vertues are sufficiently knowne . hot. cold. saffron . nitre . folium indum . roses .   violets . lignum aloes . straw-berrie leaves . citron-pill , or rinde . straw-berries . balme . iuyce of sweet limons . basill .   clove gilly-flowers . iuyce of sweet orenges . orenge flowers . iuyce of permaines . rosemarie . borrage . mint . buglosse . betony . burnet . carduus benedictus . sanders .   camphire . seeing our speech now is of those things , which may be transferred into diet ; all hot waters ; and chymicall oyles ; ( which 〈◊〉 a certaine trifler saith , are under the planet mars ; and have a furious , and destructive force ; ) as also all hot , and biting spices ; are to be rejected : and a consideration to bee had , how waters and liquours may bee made of the former simples ; not those phlegmatick distilled waters ; nor againe those burning waters , of spirit of wine ; but such as may be more temperate , and yet lively , and sending forth a benigne vapour . 6 wee make some question , touching the frequent letting of bloud , whether it conduceth to long life or no ; and wee are rather in the opinion , that it doth , if it be turned into an habit , and other things be well disposed : for it letteth out the old juyce of the body , and bringeth in new . 7 we suppose also , that some emaciating diseases , well cured , doe profit to long life ; for they yeeld new juyce the old being consumed ; and , ( as he saith , ) to recover a sicknesse , is to renew youth : therefore it were good to make some artificiall diseases ; which is done by strict , and emaciating diets ; of which wee shall speak hereafter . the intentions . having finished the inqusition , according to the subjects ; as namely , of inanimate bodies , vegetables . living creatures , man ; wee will now come nearer to the matter , and order our inquisition by certaine intentions ; such as are true , and proper , ( as wee are wholly perswaded ; ) and which are the very paths to mortall life . for in this part , nothing that is of worth , hath 〈◊〉 beene inquired ; but the contemplations of men have beene , but simple , and non-proficients . for when we heare meren the one side , speak of comforting naturail heat , and the radicall moisture ; and of meats , which breed good bloud ; such as may neither be burnt , nor phlegmatick ; and of the cheering and recreating of the spirits ; wee sappose them , to be no bad men , which speak these things : but none of these 〈◊〉 effectually towards the end . but when , on the other side , wee heare severall discourses ; touching medicines made of gold , because gold is not subject to corruption ; and touching precious stones , to refresh the spirits by their hidden properties , and lustre : and that , if they could be taken , and retained in vessels , the balsames , and quint-essences of living creatures , would make men conceive a proud hope of immortalitie : and that the flesh , of serpents , and harts , by a certaine consent , are powerfull to the renovation of life ; because the one casteth his skin , the other by hornes ; they should also have added the flesh of eagles , because the eagle changeth 〈◊〉 bill : and that a certaine man. when he had found an ointment hidden under the ground ; and had annointed himselfe there with from head to foot ; ( excepting only the soles of his feet ) did , by this annointing , live three hundred yeares , without any disease , save onely some tumours , in the soles of his fect : and of artefius , who when bee found his spirit , ready to depart , drew into his body the spirit of a certaine young man ; and thereby made him breathlesse , but himselfe lived many yeares by another mans spirit : and of fortunate houres , according to the figures of heaven , in which medicines , are to bee gathered , and compounded , for the prolongation of life : and of the seales of planets , by which vertues may be drawne , and fetched downe from heaven , to prolong life : and such like fabulous , and superstitious vanities ; wee wonder exceedingly , that men should so much dote , as to suffer themselves to bee deluded with these things . and againe , wee doe pittie mankinde ; that they should have the hard fortune , to bee besieged with such frivolous , and senselesse apprehensions . but our intentions , doe both come home to the matter ; and are far from vaine and credulous imaginations : being also such , as wee conceive , posteritie , may adde much to the matters , which satisfie those intentions ; but to the intentions themselves but a little . notwithstanding there are a few things , and those of very great moment , of which we would have men to bee fore-warned . first , wee are of that opinion , that wee esteeme the offices of life , to bee more worthy than life it selfe . therefore , if there be any thing of that kinde , that may indeed exactly answer our intentions , yet so , that the offices , and duties of life , bee thereby hindred ; whatsoever it be of this kind ; wee reject it . perhaps , wee may make some light mention , of such things , but wee 〈◊〉 not upon them . for wee make no serieus , nor diligent discourse ; either of hading the life in caves , where the sunne-beames , and severall changes of the aire , pierce not ; like 〈◊〉 his cave ; or of perpe tuall baths , made of liquour , prepared ; or of shirts , and seare-cloathes , so applied , that the body should bee alwayes , as it were , in a box ; or of thick paintings of the body , after the manner of some barbarous nations ; or of an exact ordering , of our life , and diet , which aimeth onlyat this , and mindeth nothing else , but that a man live ; ( as was that of herodicus , amongst the ancients ; and of cornarus the venetian ; in our dayes , but with greater moderation ; ) or of any such prodigie , tediousnesse , or inconvenience : but wee propound such remedies , and 〈◊〉 , by which the offices of life may neither be deserted , nor receive any great interruptions , or mo'estations . secondly , on the other side , wee denounce unto men , that they would give over 〈◊〉 ; and not imagine , that so great a works as the stopping , and turning back , the powerfull course of nature , can bee brought to passe by some morning draught , or the taking of some precious drug ; but that they would bee assured , that it must needs be , that this is a work of labour ; and consisteth of many remedies , and a fit connexion of them amongst themselves ; for no man can bee so stupid , as to imagine , that what was never yet done , can bee done , but by such wayes , as were never yet attempted . thirdly , we ingenuously professe ; that some of those things , which we shall propound , have not been tried by us , by way of experiment ; ( for our course of life doth not permit that ; ) but are derived , ( as wee suppose ) upon good reason , out of our principles and grounds ; ( of which , some we set downe , others we reserve in our minde ; ) and are , as it were , cut , and digged out of the rocke , and mine of nature her selfe . neverthelesse , wee have been carefull , and that with all providence and circumspection ; ( seeing the scripture saith of the body of man ; that it is more worth than raiment ; ) to propound such remedies ; as may at least be safe , if peradventure they be not fruitfull . fourthly , we would have men rightly to observe , and distinguish ; that those things which are good for an healthful life , are not alwayes good for a long life . for there are some things which doe further the alacrity of the spirits , and the strength and vigour of the functions , which , notwithstanding , do cut off from the summe of life . and 〈◊〉 other things , which are 〈◊〉 ble to prolongation of life ; 〈◊〉 are not without some perill 〈◊〉 health , unlesse this matter 〈◊〉 salved by fit remedies : of 〈◊〉 not withstanding , as occasien shal bee offered , wee will not omit , 〈◊〉 give some cautions , and 〈◊〉 . lastly , we have thought good to propound sundry 〈◊〉 according to the severall intentions ; but the choice of those remedies , and the order of them to leave to discretion . for to so downe exactly , which of them agreeth best , with which constitution of body , which with the severall courses of life ; which with each mans particular age and how they are to be taken , out after another ; and how the whole practicque of these things be administred and governed ; would both be too long ; neither it fit to be published . in the topicks , we 〈◊〉 three intentions . the 〈◊〉 of consumption ; the perfecting of reparation ; and the renewing of oldnesse . but , seeing those things , which 〈◊〉 be said , are nothing lesse 〈◊〉 words ; wee will deduce 〈◊〉 three intentions , to ten operations . 1 the first is , the operation upon the spirits , that they may 〈◊〉 their vigour . 2 the second operation is , upon be exclusion of aire . 3 the third operation is , upon the bloud , and the sanguifying heat . 4 the fourth operation is , upon the juyces of the body . 5 the fifth operation is , 〈◊〉 the bowels , for their 〈◊〉 on of aliment . 6 the sixth operation is , upon the outward parts , for 〈◊〉 attraction of aliment . 7 the seventh operation upon the aliment it selfe , 〈◊〉 the insinuation thereof . 8 the eighth operation is , 〈◊〉 on the last act of assimilatioc 9 the ninth operation is , up on the inteneration of the part after they begin to be dried . 10 the tenth operation is , on the purging away of 〈◊〉 juyce , and supplying of 〈◊〉 juyce . of these operations , the 〈◊〉 first belong to the first intention ; the foure next to the 〈◊〉 intention ; and the two last , the third intention . but because this part , touching the intentions , doth tend to practice ; under the name of historie , we will not onely comprise experiments and observations ; but also councels , remedies , explications of causes , assumptions , and whatsoever hath reference hereunto . the operation upon the spirits , that they may remaine youthfull , and renue their vigour . the historie . 1 the spirits are the master-workmen of all effects in the bodie . this is manifest by consent and by infinite instances . 2 if any man could procure that a young mans spirit : could be conveyed into 〈◊〉 mans body ; it is not unlikely , but this great wheele of the spirits , might turne 〈◊〉 the lesser wheele of the 〈◊〉 and so the course of 〈◊〉 become retrograde . 3 in every consumption whether it be by fire , or by age , the more the spirit of the body , or the heat , preyeth upon the moisture , 〈◊〉 lesser is the duration of the thing . this occurres every where , and is manifest . 4 the spirits are to be 〈◊〉 such a temperament , and degree of activitie ; 〈◊〉 they should not , ( as he 〈◊〉 drinke or guzzle the 〈◊〉 of the body ; but sippe them onely . 5 there are two kinds of flames ; the one eager and weak , which consumes slight substances , but hath little power over the harder ; as the flame of straw , or small sticks ; the other strong , and constant , which converts hard and obstinate substances ; as the flame of hard wood , and such like . 6 the eager flames , and yet lesse robust , doe drie bodies , and render them exhaust and baplesse ; but the stronger flames , doe 〈◊〉 and melt them . 7 also in 〈◊〉 mediines , some vapour forth the 〈◊〉 part of the tumours , or swellings ; and these 〈◊〉 the tumour ; others potently discusse , and these soften it . 8 also in purging and absterging medicines ; some carry away the fluide humours violently ; others draw the more obstinate and viscous . 9 the spirits ought to be invested , and armed with such a heat ; that they may choose rather to stirre and 〈◊〉 hard and obstinate matters ; than to discharge , and carry away the thin and prepared : for by that meanes , the body becomes greene and solide . 10 the spirits are so to be wrought and tempered ; that they may be ; in substance , dense , 〈◊〉 rare ; in heat , strong , 〈◊〉 eager in quantity , sufficient for the offices of life , 〈◊〉 redundant , or turgidein motion , appeased ; 〈◊〉 dancing , or unequall . 11 that vapours worke powerfully upon the spirits , it is manifest ; by sleepe ; by drunkennesse ; by melancholy passions ; by laetificant medicines ; by odours calling the spirits back againe , in swounings , and faintings . 12 the spirits are condensed foure wayes ; either by putting them to flight ; or by refrigerating and cooling them ; or by stroaking them ; or by quieting them . and first of their condensation , by putting them to flight . 13 whatsoever putteth to flight on all parts , driveth the body into his center ; and so condenseth . 14 to the condenfution of the spirits by flight , the most powerfull and effectuall , is opium ; and next , opiates ; and generally , all 〈◊〉 things . 15 the force of opium , to the condensation of the spirits , 〈◊〉 exceeding strong ; when as perhaps , three graines thereof will , in a short time , so coagulate the spirits , that they returne no more , but are extinguished , and become im moveable . 16 opium , and the like , put not the spirits to flight , by their coldnesse ; for they have parts manifestly hot ; but , 〈◊〉 the contrary , coole , by their putting the spirits to flight . 17 the flight of the spirits , by opium , and opiate medicines , 〈◊〉 best seene , by applying 〈◊〉 same outwardly ; for the 〈◊〉 straight withdraw themselves ; and will returne 〈◊〉 more ; but the part is mortified ; and turnes to a gangrene . 18 opiates , in grievous pains , as in the stone , or the cutting off , of a lunme , mitigate paines ; most of all , by putting the spirits to flight . 19 opiates obtaine a good effect , from a bad cause ; for the flight of the spirits is evill ; but the condensation of them , through their flight , is good. 20 the grecians attributed much , both for health , and for prolongation of life , to opiates ; but the arabians , much more . in so much , that their grand medicines , ( which they called , the gods hands ; ) had opium , for their basis , & principall ingredient , other things being mixed , to abate and correct the noxious qualities thereof : such were treacle , mithridate , and the rest . 21 whatsoever is given , with good successe , in the curing of pestilentiall and malignant diseases ; to stop and bridle the spirits , lest they grow turbulent , and tumultuate , may , very happily , be transferred to prolongation of life : for one thing is effectuall unto both ; namely , the condensation of the spirits : now there is nothing better for that , than opiates . 22 the turkes finde opium , even in a reasonable good quantitie , harmelesse , and comfortable ; in so much , that they take it , before their battell , to excite courage ; but to us , unlesse it be in a very small quantity , and with good correctives , it is mortall . 23 opium , and opiates , are maaifestly found to excite venus ; which shewes them to have force , to corroborate the spirits . 24 distilled mater of wilde poppie , is given with good successe , in sursets , agues , and divers diseases . which , no doubt , is a temperate kinde of opiate : neither let any man wonder at the various use of it ; for that is familiar to opiates ; in regard that the spirits , corroborated and condensed , will rise up against any disease . 25 the turkes use a kinde of herb , which they call caphe ; which they dry , and powder ; and then drinke it in warme water ; which they say , doth not a little sharpen them , both in their courage , and in their wits ; notwithstanding , if it be taken in a large quantity , it affects , and disturbs the minde ; whereby it is manifost , that it is of the same nature with opiates . 26 there is a root , much renowmed in al the easternparts , which they call betel ; which the indians , and others , use to carry in their mouths , and to champ it : and by that champing , they are wonderfully enabled , both to endure labours , and to overcome sicknesses , and to the act of carnall copulation : it seemes to be a kinde of stupefactive , because it exceedingly blacks the teeth . 27 tobacco , in our age , is immoderately growne into use ; and it affects men with a secret kinde of delight ; in so much , that they who have once inured themselves to it , can hardly afterwards leave it : and , no doubt , it hath power to lighten the body , and to shake off wearinesse : now the vertue of it , is commonly thought to be , because it opens the passages , and void . humours : but it may more rightly bee referred to the condensation of the spirits ; for it is a kinde of henbane ; and manifestly troubles the head , as opiates doe . 28 there are sometimes humours engendred in the bodie , which are , as it were , opiate themselves ; as it is in some kinde of melancholies ; with which if a man be affected , it is a signe of very long life . 29 the simple opiates , ( which are also called stupefactives , ) are these ; opium it self , which is the juyce of poppy ; both the poppies , as well in the herb , as in the seed ; henbane ; mandrake ; hemlock ; tobacco ; night-shade . 30 the compound 〈◊〉 are , treacle ; mitbridate ; trifera ; ladanum paracelsi ; diacodium ; diascordium ; philonium ; pills of hounds-tongue . 31 from this which hath been said , certaine designations , or councels , may be deduced , for the prolongation of life , according to the present intention ; namely , of 〈◊〉 the spirits by opiates . 32 let there be therfore , every yeare , from adult yeares of youth , an opiate diet ; let it bee taken about the end of may ; because the spirits in summer , are more loose , and attenuated ; and there is lesse danger from cold humours : let it bee some magistrall opiate , weaker than those that are commonly in use , both in rtspect of a smaller quantity of opium , and of a more sparing mixture of extreme hot things : let it be taken in the morning betwixt sleeps . the fare for that time would bee more simple , and sparing , than or linary , without wine , or spices , or vaporous things : this medicine to be taken onely each other day ; and to bee continued for a fortnight . this designation , in our judgement , comes home to the intention . 33 opiates also may bee taken , not onely by the mouth , but also by fumes ; but the fumes must bee such , as may not move the expulsive facultie too strongly , nor force downe humours ; but only taken in a weft , may worke upon the spirits , within the braine : and therefore , a suffumigation of tobacco , lignum alce ; rose-mary leaves dr ed , and a little myrrhe , snuffed up in the morning , at the mouth and nosthrils , would bee very good . 34 in grand opiaces ; such as are treacle , mithridate , and the rest ; it would not bee amisse ( especially in youth , ) to take rather the distilled waters of them , than themselves , in their bodies : for the vapour , in distilling , doth rise ; but the heat of the medicine , commonly , 〈◊〉 : now distilled waters , are good , in those vertues , which are conveyed by vapours , in other things , but weake . 35 there are medicines , which have a certaine weak , and hidden degree ; and therefore safe ; toan opiate vertue . these send froth a slow , 〈◊〉 copious vapour , but not 〈◊〉 , as opiates doe : therefore they put not the spirits to 〈◊〉 ; notwithstanding they congregate them , and somewhat thicken them . 36 medicines in order to opiates , ate : principally saffron ; next folium indum ; amber-grise ; coriander-seed prepared ; amomum , and 〈◊〉 ; lignum-rhodium ; orenge-flower water ; and much more , the infusion of the same flowers , new gathered , in oyle of almonds ; nutmegs pricked full of holes , and macerated in rose water . 37 as opiates are to be taken very sparingly , and at certaine times , as was said ; so these secundaries may be taken familiarly , and in our daily diet ; and they will be very effectuall to prolongation of life . certainly , an apothecarie of calecute , by the use of amber , is said to have lived , 〈◊〉 hundred and sixtie yeares ; and the noble men of barbarie , through the use thereof , are certified to be very long liv'd ; whereas the meane people are but of short life : and our ancestours , who were longer liv'd than wee , did use saffron much ; in their cakes , broathes , and the like . and touching the first way , of condensing the spirits , by opiates , and the subordinates thereto . thus much . 38 now we will inquire of the second way , of condensing the spirits , by cold. for the proper worke of cold is condensation ; and it is done , without my malignitie , or adverse qualitie ; and therefore it is a fafer operation , than by opiates ; though somewhat lesse powerfull , if it bee done by turnes only , as opiates are : but then againe , because it may bee used familiarly , and in our daily diet with moderation ; it is much more powerfull for the prolongation of life , than by opiates . 39 the refrigeration of the spirits , is effected three wayes ; either by respiration ; or by 〈◊〉 ; or by aliment . the first is the best , but , in a sort , out of our power ; the second is potent , but yet ready , and at hand ; the third is weake , and somewhat about . 40 aire cleare and pure ; and which hath no fogginesse in it , before it bee received into the lungs ; and which is least exposed to the sun-beames ; condenseth the spirits best ; such is found , either on 〈◊〉 tops of drie mountaines , or in 〈◊〉 , open to the windes , and yet not without some shade . 41 as 〈◊〉 refrigeration , and 〈◊〉 of the spirits , by vapours ; the root of this operation wee place in nitre ; as a creature purposely made , and chosen , for this end ; being thereunto lead , and perswaded , by these arguments . 42 nitre is a kinde of coole spice : this is apparent to the sense it selfe ; for it bites the tongue , and palate , with cold , as spices doe with heat : and it is the onely thing , as 〈◊〉 as wee know , that hath this propertie . 43 almost all cold things , ( which are cold properly , and not by accident , as opium is , ) are poore , and jejune , of spirit ; contrarily , things full of spirit , are almost all hot : only nitre is found amongst vegetables , which 〈◊〉 with spirit , and yet is cold. as for camphire , which is full of spirit , and yet performeth the actions of cold , it cooleth by accident onely ; as namely , for that by the thinnesse thereof , without acrimonie , it helpeth perspiration , in in flammations . 44 in congealing , and freezing . of liquours ; ( which is latel growne into use ; ) by laying snow , and ice , on the outside of the vessell ; nitre is also added ; and , no doubt , it exciteth , and 〈◊〉 , the congelation . it is 〈◊〉 , that they use also , for this worke , ordnarie bay-salt ; which doth rather give activitie , to the coldnesse of the snow , than coo'e by it selfe : but , as i have 〈◊〉 in the hotter regions , where snow fals not the congealing is wrought by nitre alone ; but this i can not certainly affirme . 45 it is affirmed , that 〈◊〉 , which consisteth principally of nitre , being taken in drink , doth conduce to valour ; and that it is used oftentimes , by mariners , and souldiers , before they begin their battels , as the turks doe opium . 46 nitre is given , with good successe , in burning agues , and pestilentiall fevers , to mitigate , and bridle , their per. nicious heats . 47 it is most manifest , that 〈◊〉 , in gunpowder , doth mightily abhorre flame ; from whence is caused , that horrible crack , and puffing . 48 nitre is found to bee , as it were , the spirit of the earth ; for this is most certaine ; that any earth , though pure , and unmixt with nitrous matter , if it bee so laid up , and covered , that it be free from the sun-beames , and putteth forth no vegetable , will gather nitre , even in good abundance . by which it is clear , that the spirit of nitre , is not only inferiour to the spirit of living creatures , but also to the spirit of vegetables . 49 cattell , which drink of nitrous water , doe manifestly grow fat ; which is a signe , of the cold , in nitre . 50 the manuring of the soile , is chiefly , by nitrous substances ; for all dung is nitrous : and this is a signe , of the spirit , in nitre . 51 from hence it appeares , that the spirits of man , may be cooled , and condensed , by the spirit of nitre ; and bee made more crude , and lesseeager : and therefore , as strong wines , and spices , and the like , doe burne the spirits , and shorten life ; so , on the contrary side , nitre doth compose , and represse them , and furthereth to long life . 52 nitre may be used ; in meat , mixed with our salt , to the tenth part of the salt ; in broaths , taken in the morning , from three graines to ten ; also in beere ; but howsoever it be used , with moderation , it is of prime force , to long life . 53 as opium holds the preheminence , in condensing the spirits , by putting them to flight ; and hath withall his subordinates ; lesse potent , but more safe ; which may bee taken , both in greater quantitie , and in more frequent use ; of which wee have formerly spoken ; so also nitre , which condenseth the spirits by cold and by a kinde of frescour . ( as we now adayes speak ) 〈◊〉 also his subordinates . 54 subordinates to nitre are all those things , which yeeld an odour , some what earthy ; like the smell of earth , pure , and good , newly digged or turned up : of this sort , the chiefe are ; boragi buglesse , langue de boe uf , butnet ; strawberrie leaves , and strawberries , frambois , or raspis ; raw cucumbers ; ram permaines ; vine-leaves , and buds ; also violets . 55 the next , in order , are those , which have a certaine freshnesse of smell , but somewhat more inclined to heat ; yet not altogether void , of that vertue , of refreshing by coolenesse : such as are balme ; greene citrons ; greene orenges ; rose-water distilled ; roasted wardens ; also , the dimask , red , and musk rose . 56 this is to bee noted ; that subordinates to nitre , doe , commonly , conferre more , to this intention , raw , than having passed the fire ; because that spirit of cooling , is dissipated by the fire : therefore , they are best taken , either infused in some liquour , or raw. 57 as the condensation of the spirits , by subordinates to opium , is , in some sort , performed by odours ; so also that , which is by subordinates to nitre : therefore , the smell , of new , and pure earth , taken , either by following the plough , or by digging , or by weeding , excellently 〈◊〉 sheth the spirits : also , the leaves of trees , in woods or hedges , falling towa 〈◊〉 the middle of autumne , 〈◊〉 a good refreshing to the 〈◊〉 ; but none so good , 〈◊〉 strawberrie leaves dying likewise , the smell of 〈◊〉 or wall-flowers , or 〈◊〉 , or sweet briar , or 〈◊〉 , suckles , taken , as they grow , 〈◊〉 passing by them only , is of the like nature . 58 nay , and we knew a certain great lord , who lived long that had , every morning , inmediately after sleepe , a 〈◊〉 of fresh earth , laid in a 〈◊〉 napkin , under his nose , 〈◊〉 he might take the smell them of . 59 there is no doubt , but 〈◊〉 cooling , and tempering , 〈◊〉 the bloud , by coole thing such as are , endive , succourie , liver-wort ; purslaine , and the like ; doth also , by consequent , coole the spirits : but this is about , whereas vapours coole immediately . and as touching the condensing of the spirits , by cold , thus much : the third way , of condensing the spirits , wee 〈◊〉 to be , by that which wee call , stroaking the spirits : the fourth , by quieting the alacritie , and vnrulinesse of them . 60 such things , stroake the spirits , as are pleasing , and friendly to them , yet they allure them not , to goe abroad but rather prevaile , that the spirits , contented , as it were , in their owne societie , doe enjoy themselves ; and berake themselves into their proper center . 61 for these , if you 〈◊〉 those things , which were formerly set down , as subordinates , to opium , and nitre , there will need no other inquisition . 62 as for the quieting , of the vnrulines , of the spirits , we 〈◊〉 presently speak of that , when we inquire , touching their motion . now then , seeing we have spoken , of that condensation of the spirits , which pertaineth to their substance , we will come to the temper of heat , in them . 63 the heat of the spirits , as wee said , ought to bee of that kinde , that it may be 〈◊〉 not eager , and may delight rather , to master the 〈◊〉 and obstinate , than to carrie away , the thin , and light humours . 64 we must beware of spices , wine , and strong drinks ; that our use of them be very temperate , and sometimes discontinued : also of savorie , wilde-marjoram , pennie-royall ; and all such , as bite , and heat the tongue . for they yeeld unto the spirits , an heat , not operative , but 〈◊〉 . 65 these yeeld a robust heat , especially elecampane , garlick , 〈◊〉 benedictus , water-cresses , while they are young ; cermander , angelica , 〈◊〉 , vervin , valerian , myrrhe , pepper-mort , 〈◊〉 , garden-chervile ; the 〈◊〉 of these things with 〈◊〉 , and judgement , sometimes in sallets , sometimes in medicines , will satisfie this operation . 66 it fals out well , that the grand opiates , will also serve excellently for this operation , in respect , that they yeeld such an heat by composition , which is wished , but not to be found in simples . for the 〈◊〉 of those excessive 〈◊〉 things ; ( such as are ; euphorbium , pellitory of spain stavis-acre , dragon-mort , 〈◊〉 castoreum , aristolochian opoponax , ammoniacum , 〈◊〉 , and the like ; which of themselves , cannot bee taken inwardly , ) to 〈◊〉 and abate the 〈◊〉 vertue of the opium ; the doe make such a constitutia of a med , cament , as we 〈◊〉 require , which is excellent seene in this ; that 〈◊〉 and mithridate , and the rest , are not sharp , nor bite the tongue ; but are onely somewhat bitter , and of strong seat ; and at last manifest their heat , when they come into the stomack ; and in their subsequent operations . 67 there conduce also , to the 〈◊〉 heat of the spirits , 〈◊〉 , often excited , rarely performed ; and , no lesse , some of the affections , of which shall be spoken hereafter . so touching the heat , of the 〈◊〉 , analogicall to the proongation of life , thus much . 68 touching the quantitie of he spirits , that they bee not 〈◊〉 , and 〈◊〉 ; but other sparing , and within a meane , ( seeing a small flame , 〈◊〉 not devoure so much , as a great flame , ) the 〈◊〉 will be short . 69 it seemes to bee approved by experience ; that a 〈◊〉 diet , and almost a 〈◊〉 ; such as is either prescri bed by the strict rules of monasticall life , or practised by hermites , which have ne cessitie , and povertie , for their rule ; rendreth a man long liv'd . 70 hitherto appertaine ; 〈◊〉 king of water ; a hard bed abstinence from fire ; a 〈◊〉 diet ; ( as namely , 〈◊〉 herbs ; fruits ; flesh , and 〈◊〉 rather powdred , and 〈◊〉 , that fresh , and hot ; ) an 〈◊〉 shirt ; frequent fastings ; frequent watching ; few 〈◊〉 pleasures ; and such like : 〈◊〉 all these diminish the spirit and reduce them to such quantitie , as may be sufficient only for the functions of life ; whereby the depredation is the lesse . 71 but if the diet shall not bee 〈◊〉 so rigorous , and 〈◊〉 ; yet notwithstaning , shall bee alwayes equall , 〈◊〉 constant to it selfe , it 〈◊〉 the same effect . we see in flames ; that a flame somewhat bigger , ( so it bee alwayes alike , and quiet , ) 〈◊〉 lesse of the fewell , 〈◊〉 a lesser flame , blowne with bellowes ; and by gusts 〈◊〉 , or weaker : that which the regiment , and diet , 〈◊〉 cornarus the venetian 〈◊〉 plainly ; who did eat , and 〈◊〉 , so many yeares 〈◊〉 , by a just weight , 〈◊〉 hee exceeded an hundred yeares of age , strong in lims , and entire in his senses . 72 care also must bee taken that a body , plentifully nourished , and not emaciated by any of these aforesaid diet omitteth not a seasonable use of venus ; lest the spirits increase too fast , and soften , and destroy the body : so then touching a moderate 〈◊〉 of spirits , and ( as we may say ) frugall , thus much . 73 the inquisition , touching brideling the motion of the spirits , followeth next . 〈◊〉 motion , doth manifestly 〈◊〉 , and inflame them . 〈◊〉 brideling is done , by 〈◊〉 meanes : by sleepe ; by avoiding of vchement 〈◊〉 immoderate exercise , and , a word , all lassitude ; and by refraining irksome 〈◊〉 and first , touching sleep . 74 the fable tels us , that 〈◊〉 〈◊〉 many yeares together , in a cave ; and all that 〈◊〉 needed no meat ; 〈◊〉 the spirits waste not much in sleep . 75 experience teacheth us , 〈◊〉 certaine creatures , as 〈◊〉 , and 〈◊〉 , sleepe , in 〈◊〉 close places , an whole winter together ; such is the force of sleepe , to restraine all 〈◊〉 consumption . that which bees , and drones , are also thought to doe ; though sometimes destitute of 〈◊〉 : and likewise butterflies , and other flies . 76 sleepe after dinner , ( the stomack sending up no unpleasing vapours to the head , as being the first dewes of our meat , ) is good for the spirits , but derogatorie and hurtfull , to all other points of health . notwithstanding it extreme old age , there is the same reason , of meat , and sleepe ; for both , our meales , and our sleeps , should be then frequent , but short , and little : nay , and towards the last period of old age , a meere rest , and , as it were , a perpetuall repasing , doth best ; especially in winter time . 77 but as moderate sleepe , conferreth to long life ; so much more , if it be quiet , and not disturbed . 78 these procure quiet sleep violets , lettuce , especially boiled ; syrupe of dried roses : saffron ; balme ; apples at out going to bed ; a sop of 〈◊〉 in malmesey , especially wherein musk roses have beene first 〈◊〉 ; therefore , it would 〈◊〉 be amisse , to make some 〈◊〉 , or a small draught , of 〈◊〉 things , and to use it 〈◊〉 . also those things , 〈◊〉 shut the mouth of the 〈◊〉 close ; as coriander 〈◊〉 prepared ; quinces ; and 〈◊〉 , roasted ; doe induce 〈◊〉 sleepe : but above all things , in youth , and for those that have sufficient strong stomacks , it will bee best , to take a good draught , of cleare , cold , water , when they goe to bed. touching voluntarie , and procured traunces ; as also fixed , and profound thoughts , so as they be without irksomenesse ; i have nothing certaine : no doubt , they make to this intention ; and condense the spirits ; and that more potently , than sleepe ; seeing , they lay asleepe , and 〈◊〉 the senses , as much , or more . touching them , let further inquiry be made . so farre touching sleepe . 79 as for motion , and exercises ; lasfitude hurteth ; and so doth all motion , and exercise , which is too nimble , and swife ; as running ; tennis ; fencing ; and the like : and againe , when our strength is extended , and strained , to the uttermost ; as dancing ; wrestling ; and such like : for it is certaine , that the spirits , being driven into streights , either by the swiftnesse of the motion , or by the straining of the forces ; doe afterward become more eager , and predatorie . on the other side , exercises , which stirre up a good strong motion ; but not over swift , or to our utmost strength , ( such is are leaping , shooting , riding , bowling , and the like , ) doe not hurt , but rather benefit . we must come now to the affections , and passions of the minde ; and see , which of them are hurtfull to long life ; which profitable . 80 great joyes attenuate and diffuse the spirits , and shorten life : familiar cheerfulnesse strengthens the spirits , by calling them forth , and yet not resolving them . 81 impressions of joy in the sense , are naught ; ruminations of joy in the memory ; or apprehensions of them , in hope , or fancie , are good . 82 ioy suppressed , or communicated sparingly , doth more comfort the spirits , than joy powred forth and published . 83 griefe and sadnesse , if it be void of feare , and 〈◊〉 not too much , doth rather prolong life ; for it contracteth the spirits , and is a kind of condensation . 84 great feares shorten the life ; for though griefe and feare doe both streighten the spirit , yet in griefe there is a simple contraction ; but in feare , by reason of the cares taken for the remedy , and hope , intermixed , there is a turmoile and vexing of the spirits . 85 anger soporessed , is also a kinde of vexation , and causeth the spirit to feed upon the juyces of the body ; but let loose , and breaking forth , it helpeth ; as those 〈◊〉 doe , which induce a robust heat . 86 envie is the worst of all 〈◊〉 ; and feedeth upon the spirits ; and they againe upon the body ; and so much the more , because it is perpetuall , and as is said , keepeth no holy-dayes . 87 pity of another mans misfortune , which is not likely to befall our selves , is good ; but pity , which may reflect , with some similitude , upon the party pitying , is naught , because it exciteth feare . 88 light shame hurteth not , seeing it contracteth the spirits a little , and then straight diffuseth them ; in so much , that shamefast persons commonly live long : but 〈◊〉 for some great ignominie , and which afflicteth the minde long , contracteth the 〈◊〉 , even to suffocation ; and is pernicious . 89 love , if it be not unfortunate , and too deeply wounding , is a kinde of ioy ; and 〈◊〉 subject to the same lawes , which wee have set downe touching ioy. 90 hope is the most beneficial of all the affections ; and doth much to the prolongation of life , if it bee not too often frustrated ; but entertaineth the fancie , with an expectation of good : therefore they which fix , and propound to themselves , some end , a the marke and scope of their life ; and continually , and by degrees , goe forward 〈◊〉 the same ; are , for the most 〈◊〉 , long liv'd : in so much , that when they are come to the top of their hope ; and 〈◊〉 goe no higher therein ; they commonly droope , and live not long after : so that hope is as a leafe-ioy ; which may be beaten out , to a great extension , like gold. 91 admiration , and light contemplation , are very powerfull , to the prolonging of life ; for they hold the spirits , in 〈◊〉 things as delight them ; and suffer them not to tumultuate or to carry themselves unquietly , and waywardly . and therefore , all the contemplatours of naturall things , which had so many , and so eminent objects to admire ; ( as democritus , plato , parmenides , apollonius , ) were long liv'd : also 〈◊〉 , which tasted but lightly of things ; and studied rather exornation of speech , than profundity of matters , were also long liv'd ; as gorgias , protagoras , i socraetes , seneca : and certainly , as old men are , for the most part , talkative ; so talkative men , doe often grow very old : for it shewes a light contemplation ; and such as doth not much straine the spirits , 〈◊〉 them . but subtill , and acute , and eager inquisition . shortens life ; for it tireth the spirit , and wasteth it . and as touching the motion of the spirits , by the affections of the minde , thus much now we will adde certaine other generall observations touching the spirits , beside the former ; which fall not 〈◊〉 the precedent distribution . 92 especiall care must be taken , that the spirits bee not too often resolved ; for 〈◊〉 goeth before resolution ; and the spirit once 〈◊〉 , doth not very easily retire , or is condensed : now resolution is caused , by over-great labours ; over-vehement affections of the mind ; over-great sweats ; over-great evacuations ; hot baths , and an untemperate , and unseasonable use of venus : also by over-great cares , and carpings , and anxious expectations : lastly , by malignane diseases , and intolerable paines and torments of the body ; all which , as much as may bee , ( which our vulga phyficians also advise , ) must be avoided . 93 the spirits are delighted , both with wonted things , and with new : now it makert wonderfully to the conservation of the spirits , in 〈◊〉 that wee neither use 〈◊〉 things , to a satiety , and 〈◊〉 nor new things , before a quick , and strong appetite : and therefore , both customes are to be broken off with judgement , and care , before they breed a fulnesse , and the appetite , aster new things , to be restrained for a time , untill it grow more sharp and jocund : and , moreover , the life , as much as may be , so to be ordered ; that it may have many renovations ; and the spirits , by perpetuall conversing in the same actions , may not wax dull . for though it were no ill 〈◊〉 of seneca's ; the fools doth 〈◊〉 begin to live ; yet this folly , and many more such , are good for long life . 94 it is to bee observed , 〈◊〉 the spirits ; ( though the contrary useth to be done ; ) that when men perceive their spirits to be in a good , 〈◊〉 and healthfull state ; ( that which will be seene , by the tranquillitie of their 〈◊〉 and cheerefull 〈◊〉 ) that they cherish them , and not change them : but when , in a turbulent , and untoward state ; ( which will also appeare by their sadnesse , lumpishnesse , and other indisposition of their minde ; ) that then they straight overwhelme them and alter them . now the spirits are contained in the same state ; by a restraining of the affections ; temperatenes of diet ; abstinence from 〈◊〉 ; moderation in labour ; indifferent rest and repose : and the contrary to these , do alter and over-whelme the spirits ; as namely , vehe ment affections ; profuse feastings ; immoderate venus ; difficult labours ; earnest studies , and prosecutions of businesse . yet men are wont when they are merriest , and best disposed , then to apply themselves to feastings , 〈◊〉 labours , endevours , businesses ; whereas , if they have a regard to long life ; ( which may seeme strange , ) they should rather practise the contrary . for wee ought to 〈◊〉 and preserve good spirits ; and for the evill disposed spirits , to discharge and alter them . 95 〈◊〉 saith not unwisely ; that old men , for the comforting of their spirits , ought often to remember , and 〈◊〉 upon the acts of their childhood and youth . certainly , such a remembrance , is a 〈◊〉 of peculiar 〈◊〉 , to every old man : and therefore it is a delight to men , to enjoy the societie of them , which have beene brought up together with them ; and to visit the places of their education . vespasian did attribute so much to this matter ; that when hee was 〈◊〉 , hee would , by no meanes , bee perswaded to leave his fathers house , though but meane ; lest bee should lose the wonted object of his eyes , and the memory of his child-hood : 〈◊〉 besides , he would drinke , 〈◊〉 woodden cup , tipped with 〈◊〉 which was his grandmothers , upon festivall dayes . 96 one thing , above all , gratefull to the spirits ; 〈◊〉 there be a continuall progresse to the more benigne . therefore , wee should lead , such youth , and manhood , the our old age should find 〈◊〉 solaces ; whereof the 〈◊〉 is , moderate ease . and there fore , old men , in honourable places , lay violent hands up on themselves , who retire 〈◊〉 to their ease : whereof 〈◊〉 be found an eminent example in cassiodorus ; who was 〈◊〉 〈◊〉 reputation amongst the 〈◊〉 kings of italy , that he 〈◊〉 as the soule of their 〈◊〉 : afterwards , being neare 〈◊〉 yeares of age , he 〈◊〉 himselfe to a 〈◊〉 ; where he ended not his 〈◊〉 , before he was an 〈◊〉 years old . but this thing 〈◊〉 require two cautions ; 〈◊〉 , that they drive not off , 〈◊〉 their bodies bee utterly 〈◊〉 out , and diseased ; for 〈◊〉 such bodie , all mutation , 〈◊〉 to the more benigne , 〈◊〉 death : the other , 〈◊〉 they surrender not themselves to a sluggish ease ; but 〈◊〉 they embrace something , which may entertaine their thoughts , and minde , with contentation : in which 〈◊〉 , the chiefe delights , are reading and contemplation ; and then , the desires of 〈◊〉 ding , and planting . 97 lastly ; the same 〈◊〉 endevour , and labour , under taken cheerefully , and with good will , doth refresh 〈◊〉 spirits ; but , with an 〈◊〉 tion and vnwillingnesse , 〈◊〉 fret , and deject them . 〈◊〉 therefore , it conferreth 〈◊〉 long life ; either that a 〈◊〉 hath the art , to institute 〈◊〉 life so , as it may be free , 〈◊〉 sutable to his owne 〈◊〉 or else to lay such a command upon his minde , that whatsoever is imposed by fortune , it may rather lead him than drag him . 98 neither is that to be 〈◊〉 ted , towards the government of the affections , that espe ciall care bee taken , of 〈◊〉 mouth of the stomach ; espe cially , that it be not too much 〈◊〉 ; for that part hath a greater dominion over the affections ; especially the daily affections ; than either the heart , or braine : only those things excepted , which are wrought by potent vapours ; as in drunkennesse , and melancholy . 99 touching the operation upon the spirits , that they may remaine youthfull , and renew their vigour , thus much . which wee have done the more accurately , for that there 〈◊〉 , for the most part , amongst physicians , and other authors , 〈◊〉 these operations , a deepe silence : but especially , because the operation upon the spirits , and their waxing 〈◊〉 againe , is the most realy , and compendious way , to long life : and that , for a two-fold compendiousnesse ; one , because the spirits work compendiously , upon the body ; the other , because vpours , and the affections , 〈◊〉 compendiously upon the spirits : so as these attaine the end , as it were , in a right line : other things , rather in lines circular . the operation upon the exclusion of the aire . 2. the historie . 1 the exclusion of the aire , ambient , tendeth to length of life , two wayes ; first , for 〈◊〉 the externall aire , next 〈◊〉 the native spirit , ( 〈◊〉 the aire may be said to 〈◊〉 the spirit of man ; 〈◊〉 conferreth not a little to 〈◊〉 ; ) doth most of all 〈◊〉 upon the juyces of the 〈◊〉 ; and hasten the desiction thereof ; and 〈◊〉 , the exclusion of it , is effectuall to length of life . 2 another effect , which followeth the exclusion of aire is much more subtill and profound ; namely , that the bedie closed up , and not perspring by the pores , detaineth the spirit within , and turneth it upon the harder parts of the body ; whereby the spirit mollifies , and intenerate them . 3 of this thing , the 〈◊〉 is explained in the 〈◊〉 of inanimate bodies , and it 〈◊〉 an axiome almost infallible that the spirit discharged and issuing forth , dryeth bodies , detained , melteth , 〈◊〉 intenerateth them : and it further to bee assumed ; 〈◊〉 all heat doth properly 〈◊〉 nuate and moisten ; and cotracteth , and drieth only accident . 4 leading the life in dens and 〈◊〉 , where the aire receives not the sun-beams , may be effectuall to long life : for the aire , of it selfe , doth not much towards the depredation of the body , unlesse it be stirred up by heat . certainly , if a man shall recall things past to his memory , it will appeare , that the statures of men , have beene anciently much greater , than those that succeeded ; as in sicely , and some other places . but this kind of men led their lives , for the most part , in caves . now length of life , and largenesse of lims , have some affinity . the cave also , of epimenides , walkes amongst the fables . i suppose like wise , that the life of 〈◊〉 anchorites , was a thing resembling the life in caves ; in respect , the sun-beams could not much pierce thither ; nor the aire receive any great changes , or inequalitles . this is certaine ; both the simeon stylita's , as well daniel , as saba ; and other columnar anchorites , have been exceedingly long liv'd . likewise , the anchorites in our dayes , closed up , and immured , either within walls , or pillars , are often found to be long liv'd . 5 next unto the life in 〈◊〉 is the life on mountaines : for as the beames of the sun , doe not penetrate into caves ; so on the tops of mountaines , being destitute of reflexion , they are of small force . but this is to be understood 〈◊〉 mountaines , where the 〈◊〉 is cleare , and pure ; namely whether , by reason of the drinasse of the valleyes , clouds , and vapours , doe not ascend : as it is in the mountaines , which encompasse barbary ; where , even at this day , they live , many times , to an hundred and fifty yeares ; as hath been noted before . 6 and this kinde of aire ; of caves , and mountaines , of his owne proper nature , is little or nothing predatory : but 〈◊〉 such as ours is , which is predatory through the heat of the sunne , ought , as much 〈◊〉 is possible , to be excluded from the body . 7 but the aire , is prohibited , 〈◊〉 excluded two waies ; first , 〈◊〉 closing the pores ; 〈◊〉 , by filling them up . 8 to the closing of the pores , 〈◊〉 coldnesse of the aire ; going naked , whereby the skin is made hard ; washing in cold water ; astringents applyed to the skin ; such as are , mastick , myrrhe , myrtle . 9 but much more may we satisfie this operation , by 〈◊〉 yet those rarely used , ( especially in summer ; ) which are made of astringent mineral waters , such as may safely be used ; as waters participating of steele and coppera ; for these do potently contract the skinne . 10 as for filling up the pores ; paintings , and such like 〈◊〉 ous dawbings ; and , ( which may most commodiously be used ) oyle , and fat things ; do nolesse conserve the substance of the body , than 〈◊〉 colours and vernish doe preserve wood. 11 the ancient britons painted their bodies with woad , and were exceeding long liv'd : the picts also used paintings ; and are thought , by some , to have derived their name from thence . 12 the brasilians , and virginians , paint themselves , at this day ; who are , ( especially the former , ) very long liv'd . in so much , that sive yeares agoe , the french iesuites had speech with some , who remembred the building of 〈◊〉 ; which was done an hundred and twenty years since : and they were then at mans estate . 13 ioannes de temporibus , who is reported to have extended his life to three hundred yeares ; being asked , how he preserved himselfe so long ; is said to have answered ; by oyle without , and by honey within . 14 the irish , especially the wilde-irish , even at this day , live very long . certainly , they report , that within these few yeares , the countesse of desmond lived to an hundred and forty yeares of age , and bred teeth three times . now the irish have a fashion , to chafe , and , as it were , to baste themselves with old salt-butter , against the fire . 15 the same irish , use to weare saffroned linnen , and shirts ; which though it were , at first , devised to prevent vermine , yet , howsoever , i take it , to be very usefull for lengthening of life : for saffron , 〈◊〉 all things that i know , is the best thing for the skin , and the comforting of the flesh ; seeing it is both notably astringent ; and hath besides , an oseosity , and subtile heat , without any acrimony . i remember a certaine english-man , who , when he went to sea , carried a bagge of saffron next his stomach , that he might conceale it , and so escape custome ; and whereas he was wont to be alwayes exceeding sea-sick ; at that time he continued very well , and felt no provocation to vomit . 16 hippocrates adviseth , in winter to weare cleane linnen ; and in summer , fonle linnen , and besmeared with oyle : the reason may seeme to be , because in summer , the spirits exhale most ; therefore , the pores of the skinne would bee filled up . 17 hereupon wee are of opinion , that the use of oyle , either of olives , or sweet almonds , to annoint the skin therewith , would principally conduce , to long life : the annointing would bee done every morning , when we rise out of bed , with 〈◊〉 , in which a little bay-salt , and saffron , is mixed . but this annointing must bee lightly done , 〈◊〉 wooll , or some soft sponge , not laying it on thick , but gently touching , and wetting the skin . 18 it is certaine , that 〈◊〉 , even the oyly themselves , in great quantities , draw some what from the body ; but contrarily , in small quantities , are drunk in by the body ; therefore the annointing would bee but light , as we said ; or rather the 〈◊〉 it selfe , would be besmeared with oyle . 19 it may haply bee objected , that this annointing with oyle , which wee commend ; ( though it were never in use with us ; and amongst the italians is cast off againe ; ) was anciently very familiar , amongst the grecians , and romans ; and a part of their diet ; and yet men were not longer-liv'd , in those dayes than now . but it may rightly be answered ; oyle was in use , only , after baths ; unlesse it were , perhaps , amongst champions . now hot baths , are as much contrarie to our operation , as annointings are congruous , seeing the one opens the passages , the other stops them up . therefore the bath , without the annointing following , is utterly bad ; the annointing without the bath , is best of all . besides the annointing amongst them , was used onely for delicacie ; or , ( if you take it at the best ) for health ; but , by no meanes , in order , to long life . and therefore they used then withall precious ointments ; which were good for deliciousnesse , but hurtfull to our intention , in regard of their heat ; so that 〈◊〉 seemeth , not to have said amisse ; nec casiâ liquidi corrumpitur usus olivi . that odoriferous casia , 〈◊〉 not supplanted the use of 〈◊〉 oyle-olive . 20 annointing with oyle , 〈◊〉 to health ; both in winter , by the exclusion of the cold airc ; and in summer , by detaining the spirits within ; and prohibiting the resolution of them ; and keeping off the force of the aire , which is then most predatorie . 21 seeing the annointing with oyle , is one of the most potent operations to long life ; wee have thought good , to adde some cautions , lest the health should bee endangered . they are foure , according to the foure inconvience , which may follow thereupon . 22 the first inconvenience is ; that by repressing sweats , it may engender diseases , from those excrementitious humours . to this a remeby must be given , by purges , and clysters ; that evacuation may bee duely performed . this is certaine , that evacuation by sweats , commonly advanceth health , and derogateth from long life : but gentle purgers , work upon the humours , not upon the spirits , as sweat doth . 23 the second 〈◊〉 is ; that it may heat the 〈◊〉 , 〈◊〉 , in time , inflame it : for the spirits shut in , and not breathing forth , acquire heat . this inconvenience may 〈◊〉 prevented ; if the 〈◊〉 , 〈◊〉 nsually , 〈◊〉 to the colder part ; and that at times some proper cooling 〈◊〉 bee taken , of which , wee shall straight speak , in the opertion upon the bloud . 24 the third is , that it may 〈◊〉 the head : for all 〈◊〉 from without , strikes back the vapours , and sends them up unto the head : this inconvenience is remedied , by purgers ; especially , clysters ; and by shutting the mouth of the stomach , strongly , with stipticks ; and by combing , and rubbing the head , and washing it with convenient lyes , that something may exhale ; and by not omitting , competent , and good exercises , that something also may perspire , by the skin . 25 the fourth inconvenience , is a more subtile evill ; namely , that the spirit , being detained by the closing up of the pores , is likely to multiply it selfe too much : for when little issueth forth , and new spirit is continually engendred , the spirit increaseth too fast , and so preyeth upon the body more plentifully . but this is not altogether so ; for all spirit , closed up , is dull ; ( for it is blowne , and excited , with motion , as flame is ; ) and therefore , it is lesse active , and lesse generative of it selfe : indeed , it is thereby increased in heat , ( as flame is , ) but slow in motion : and therefore the remedy to this inconvenience , must be by cold things ; being sometimes mixed with oyle ; such as are , reses , and myrtle : for wee must altogether disclaime hot things ; as was said of csia . 26 neither will it bee unprofitable , to weare next the body , garments , that have in them , some vnctuosity , or oleositie , not aquositie ; for they will exhaust the body lesse : 〈◊〉 are those of woollen ; rather than those of linnen ; 〈◊〉 it is manifest in the spirits of odours ; that if you lay sweet-powders amongst linnen , they will much sooner lose their smell , than amongst wollen . and therefore , linnen is to be preferred , for delicacie , and neatnesse ; but to bee 〈◊〉 for our operation . 27 the wilde irish , as soone as they fall sick ; the first thing they doe , is to take the sheets off their beds ; and to wrap themselves in the woollen cloathes . 28 some report , that they have found great benefit in the conservation of their health , by weating scarlet wast-coats , next their skin , and under their shirts ; as well downe to the nether parts , as on the upper . 29 it is also to be observed ; that aire , accustomed to the body , doth lesse prey upon it , than new aire , and often changed . and therefore poore people , in small cottages , who live alwayes within the smell of the same chimney ; and change not their seats ; are commonly longest-liv'd : notwithstanding , to other operations , ( especially for them whose spirits are not altogether dull , ) wee judge change of aire to bee very profitable . but a mean must be used , which may satisfie on both sides ; this may bee done by removing our habitation , foure times a yeare , at constant and set times , unto convenient seats ; that so the body may neither be in too much peregrination , nor in too much station . and touching the operation , upon the exclusion of aire , and avoiding the predatorie force thereof , thus much . the operation upon the bloud , and the sanguifying heat . 3. the historie . 1 the two following operations , answer to the two precedent ; and are in the relation of passives to actives : for the two precedent , intend this ; that the spirits , and aire , in their actions , may bee the lesse depredatorie ; and the two latter , that the bloud , and iuyce of the body , may be the lesse depredable . but because the bloud is an irrigation , or watering , of the juyces , and members ; and a 〈◊〉 to them ; therefore 〈◊〉 will put the operation upon the bloud , in the first place . concerning this operation , we will propound certain counsels ; few in number , but very powerfull in vertue . they are three . 2 first , there is no doubt , but that if the bloud be brought to a cold temper , it will bee so much the lesse dissipable . but because the cold things , which are taken by the mouth , agree but ill , with many other intentions ; therefore it will be best , to finde out some such things , as may be free from these inconveniences . they are two . 3 the first is this . let there be brought into use , especially in youth , clysters ; not purging at all , or absterging ; but onely cooling , and some what opening : those are approved , which are made of the juyces of lettuce , purstaine , liverwort , houseleek , and the 〈◊〉 of the seed of flea-wort , with some temperate opening decoction ; and a little canphire : but in the declining age , let the 〈◊〉 , and purslaine , beo left out ; and the juyces of borrage , and 〈◊〉 , and the like , bee put in their roomes : and let these clysters be retained , if it may be , for an houre , or more . 4 the other is this . let there be in use , especially in summer , baths of fresh water , and out luke-warme ; altogether without emollients ; as mallowes , mercurie , milk , and the like ; rather take new whey , in some good quantitie ; and 〈◊〉 . 5 but , ( that which is the principall in this intention , and new , ) wee advise ; that 〈◊〉 the bathing , the body be 〈◊〉 with oyle , with some thickeners ; whereby the qualitie of the cooling may bee received , and the water excluded : yet let not the pores of the body , bee shut too close ; for when the outward cold , closeth up the body too strongly ; it is so farre from furthering coolenesse ; that it rather forbids it , and stirs up heat . 6 like unto this , is the use of blodders , with some decoctions , and cooling iuyces ; applied to the inferiour region of the body ; namely , from the ribs , to the privie parts : for this also is a kinde of bathing where the body of the liquour is for the most part excluded ; and the cooling qualitie admitted . 7 the third counsell remaineth ; which belongeth not to the qualitie of the bloud , but to the substance thereof ; that it may be made more firme , and lesse dissipable ; and such , as the heat of the spirit , may have the lesse power over it . 8 and as for the use , of the filings of gold , leafe-gold , powder of pearle , precious stones , corall , and the like ; wee have no opinion of them , at this day ; unlesse it be only , as they may satisfie this present operation . certainly , seeing the arabians , grecians , and 〈◊〉 physicians , have 〈◊〉 〈◊〉 such vertues to these things ; it cannot be altogether nothing , which so great men have observed of them . and therefore omitting all 〈◊〉 opinions about them , we doe verily beleeve ; that if there could bee some such thing conveighed into the whole masse of the bloud , in minute , and fine portions ; over which the spirits , and heat , should have little , or no power ; absolutely , it would not onely resist putrefaction , but arefaction also , and be a most effectuall meanes , to the prolongation of life . neverthelesse , in this thing , severall cautions are to bee 〈◊〉 . first , that there be a most 〈◊〉 comminution . secondly , that such hard and solide things , be void of all malignant qualitie ; lest while they be dispersed , and lurk in the veines , they breed some inconvenience : thirdly , that they be never taken together with meats , nor in any such manner , as they may stick long ; lest they beget dangerous obstructions , about the mesentery : lastly , that they be taken very rarely , that they may not congregate , and 〈◊〉 together , in the veines . 9 therefore let the manner of taking them , be fasting ; in white wine ; a little oyle of almonds mingled therewith ; excrcise used immediately upon the taking of them . 10 the simples , which may satisfie this operation , are ; in stead of all , gold , pearles , and corall : for all metals , except gold , are not without some malignant qualitie , in the dissolutions of them ; neither will they bee beaten , to that exquisite finenesse , that leafe-gold hath : as for all glassie , and transparent 〈◊〉 wee like them not , ( as wee said before , ) for feare of corrosion . 11 but in our judgement , the 〈◊〉 , and more effectuall way , would be , by the use of woods , 〈◊〉 infusions , and decoctions ; for there is in them sufficient , to cause firmnesse of 〈◊〉 ; and not the like danger , for breeding obstructions : but especially , because they may bee taken , in meat , and drink ; whereby they will finde the more easie entrance into the veines ; and not be voided in excrements . 12 the woods , fit for this purpose , are ; sanders , the oake , and vine : as for all hot woods , or something rosennie , wee reject them : notwithstanding , you may adde the wooddy stalks of rose-marie dried ; for rose-marie is a shrub , and exceedeth , in age , many trees : also , the wooddy stalks of ivie ; but in such quantitie , as they may not yeeld an unpleasing taste . 13 let the woods be taken , either boiled in broathes ; or infused , in must , or ale , before they leave working : but in broathes , ( as the custome is , for guaiacum , and the like , ) they would be infused a good while , before the boyling ; that the firmer part of the wood , and not that only which lieth loosely , may bee drawne forth . as for ash , though it be 〈◊〉 for cups , yet wee like it 〈◊〉 . and touching the 〈◊〉 upon the bloud , thus much . the operation upon the juyces of the body . 4. the historie . 1 there are two kindes of bodies , ( as was said before in the 〈◊〉 , touching inanimates ) which are hardly consumed ; hard things ; and fat things ; as is seene , in metals , and stones ; and in oyle , and wax . 2 it must be ordered therefore , that the iuyce of the body , be somewhat hard ; and that it bee fattie , or sub-roscide 3 as for hardnesse ; it is caused three wayes ; by aliment of a firme nature ; by cold condensing the skin , and flesh ; and by exercise binding , and compacting , the juyces of the body , that they bee not soft , and frothy . 4 as for the nature of the aliment , it ought to be such , as is not easily dissipable : such as are , beefe , swines-flesh , deere , goat , kid , swan , goose , ring-dove ; especially , if they bee a little powdered ; fish likewise salted , and dried ; old cheese ; and the like . 5 as for the bread ; oaten bread ; or bread with some mixture of pease in it ; 〈◊〉 〈◊〉 〈◊〉 or barley bread ; are more solide , than wheat 〈◊〉 and in wheat bread , the course cheat bread , is more solide , than the pure 〈◊〉 6 the inhabitants of the or cades which live upon salted fish ; and generally , all fish-eaters , are long-liv'd . 7 the monks , and her mites , which fed sparingly , and upon dry aliment , attained commonly to a great age. 8 also pure water , usually drunk , makes the juyces of the body lesse frothy ; unto which , if for the dulnesse of the spirit , ( which , no doubt , in water , is but little penetrative ; ) you shall adde , a little nitre , wee conceive it woold be very good . and touching the firmnesse of the alimens thus much . 9 as for the condensation , of the skin , and flesh , by cold : they are longer liv'd , for the most part , that live abroad in the open aire , than they that live in houses ; and the inhabitants of the cold countries , than the inhabitants of the hot. 10 great store of cloathes , either upon the bed , or back , doe resolve the body . 11 washing the body in cold water , is good for length of life ; use of hot baths , is naught . touching baths , of astringent minerall waters , we have spoken before . 12 as for exercise ; an idle life , doth manifestly make the flesh soft , and dissipable : 〈◊〉 exercise , ( so it be , without overmuch sweating , or wearinesse , ) maketh it hard , and compact : also exercise , within cold water , as swimming , is very good : and generally , exercise abroad , is better than that within houses . 13 touching frications , ( which are a kinde of exercise . ) because they doe rather call forth the aliment , than harden the flesh ; wee will inquire hereafter , in the due place . 14 having now spoken , of hardning the luyees , of the body ; we are to come next to the oleositie , or fattinesse of them : which is a more perfect , and potent intention , than induration ; because it hath no inconvenience , nor evill annexed : for all those things , which pertaine to the hardning of the iuyces , are of that nature , that while they prohibite the absumption of the aliment , they also hinder the reparation of the same : whereby it happens , that the same things , are both propitious , and adverse , to length of life : but those things , which pertaine to making the iuyces oyly , and roscid , help on both sides ; for they render the aliment , both lesse dissipable , and more reparable . 15 but whereas we say , that the iuyce of thē body , ought to be roscide , and fat ; it is to bee noted , that we meane it not , of a visible fat , but of a deminesse dispersed , or ( if you will call it ) radicall , in the very substance of the body . 16 neither , again , let any man thinke , that oyle , or the fat of meats , or marrow , doe engender the like , and satisfie our intention ; for those things , which are once perfect , are not brought backe againe ; but the aliments ought to be such , which after disgestion and maturation , doe then in the end , engender , oleosity in the iuyces . 17 neither , again , let any man thinke ; that oyle , or fat by it selfe , and simple , is hard of dissipation ; but , in mixture , it doth not retaine the same nature ; for as oyle , by it s lfe , is much longer in consuming than water ; so in 〈◊〉 , or 〈◊〉 , it sticketh longer , and is later dried ; as we noted before . 18 to the irroration of the body , roasted meats , or baked meats , are more effectuall than boiled meats : and all preparation of meat , with water , is inconvenient ; besides , oyle , is more plentifully extracted out of dry bodies , than out of moist bodies . 19 generally to the irroration of the body , much use of sweet things is prositable ; as of sugar , honey , sweet almonds , pine-apples , pistaccio's , dates , raisins of the sunne , corrans , figs , and the like . contrarily , all soure , and very salt , and very biting things , are opposite to the generation of roscide iuyce . 20 neither would wee bee thought to favour the manichees , or their diet ; though wee commend the frequent use of all kindes of seeds , and 〈◊〉 and roots , in meats , 〈◊〉 〈◊〉 ; considering all bread , ( and bread is that , which maketh the meat firme ) is made either of seeds , or of roots . 21 but there is nothing makes so much to the irroration of the body , as the quality of the drinke ; which is the convoy of the meat : therefore , let there be in use such drinks , as without all acrimony , or sourenesse , are notwithstanding subtill ; such are those wines , which are , ( as the old woman said in plautus : ) vetustate edentula ; toothlesse with age ; and ale of the same kinde . 22 mead , ( as wee suppose , ) would not bee ill , if it were strong and old : but because , all hony hath in it some sharp parts ; ( as appeares by that sharp water , which the chymists extract out of it , which will dissolve metals ; ) it were better to make the same potion of sugar ; not lightly infused in it , but so incorporated , as honey useth to be in mead ; and to keepe it , to the age of a yeare , or at least , six moneths , whereby the water may lose the crudity , and the sugar acquire subtiltie . 23 now ancientnesse in wine or beere , hath this in it ; that it engenders subtilty in the parts of the liquour , and acrimony in the spirits ; whereof , the first is profitable , and the second hurtfull : now to rectifie this evill commixture ; let there be put into the vessell , before the wine be separated from the 〈◊〉 , swines-flesh , or 〈◊〉 , well boyled ; that the 〈◊〉 of the wine may have whereupon to ruminate , and seed ; and so lay aside their mordacity . 24 in like manner , if ale should be made , not onely with the graines of wheat , barly , oats , pease , and the like ; but also , should admit a part , ( suppose a third part , to these graines , ) of some fat roots ; ( such as are potado roots , pith of 〈◊〉 , burre-roots , or some other sweet and esculent roots ; ) we suppose it would be a more usefull drinke , for long life , than ale made of graines only . 25 also , such things as have very thin parts ; yet not withstanding , are without all acrimony , or mordacity , are very good in sallets : which vertue , we finde to be , in some few of the flowers ; namely , flowers of ivy , which infused in vineger , are pleasant even to the taste ; marigold leaves , which are used in broaths ; and flowers of betony . and touching the operation , upon the iuyces of the body , thus much . the operation upon the bowels , for their extrusion of aliment . 5. the historie . 1 what those things are , which comfort the principall bowels ; which are the fountaines of 〈◊〉 ; namely , the 〈◊〉 , liver , heart and brain ; to performe their functions well ; ( whereby aliment is distributed in to the parts , 〈◊〉 are dispersed , and the 〈◊〉 of the whole body is accomplished ; ) may be derived from physisians ; and from their prescripts and advices . 2 touching the spleene , 〈◊〉 kidneyes , mesentery , guts , and lungs , we speake not ; for these are members , ministring to the principall : and where as speech is made touching health , they require sometimes a most especiall consideration ; because each of these have their diseases , which unlesse they be cured , will have influence upon the principall members ; but as touching the prolongation of life ; and reparation by aliments ; and retardation of the inconcoction of old 3 and as for those things , which according to the different state of every mans body , may bee transferred into his diet , and the regiment of his life ; he may collect them out of the bookes of 〈◊〉 which have written of the comforting and preserving the foure principall 〈◊〉 for conservation of health , hath commonly need of no more , than some short courses of physicke ; but length of life cannot be hoped , without an orderly diet , and a constant race of 〈◊〉 medicines : but we will propound some few ; and the house ; and whose strength and goodnesse , 〈◊〉 fundamentall to the other concoctions ; ) ought so to be guarded and confirmed ; that it may be without 〈◊〉 hot ; next astricted or bound , not loose : furthermore , cleane , not surcharged with foule humours ; and yet , ( in regard , it is nourished from it selfe , not from the veines , ) not altogether emptie , or hungry : lastly , it is to be kept , ever , in 〈◊〉 because appetite ; sharpens disgestion . 5 i wonder much , how that same 〈◊〉 bibere . to drink 〈◊〉 drinke ; ( which was in use amongst the ancients , ) is laid downe againe . i knew a physician , that was very famous , who , in the beginning 〈◊〉 dinner and supper , would 〈◊〉 eat a few spoonfuls of very warm broath , with much 〈◊〉 and then would presently wish , that it were out againe ; saying , he had no 〈◊〉 of the broath , but onely of the warmth . 6 we doe verily conceive it good , that the first draught , 〈◊〉 of wine , or ale , or any other drink , ( to which a man 〈◊〉 most accustomed ) be taken at supper , warme . 7 wine , in which gold hath been quenched , we conceive , would be very good , once in a meale : 〈◊〉 that we 〈◊〉 the gold conferreth an vertue thereunto ; but that we know , that the 〈◊〉 of all mettals , in any kinde of liquour , doth leave a most potent astriction : now we chuse gold , because besides that astriction , which we desire , it leaveth nothing else behinde it , of a metalline impression . 8 wee are of opinion , that sops of bread dipped in wine , taken at the midst of the meale , are better than wine it selfe ; especially , if there were infused into the wine , in which the sops were dipped , rose-mary , and citron-pill ; and that with sugar , that it may not slip too fast . 9 it is certaine , that the use of quinces is good to strengthen the stomach : but we take them to be better , if they be used , in that , which they call quiddeny of quinces , than in the bodies of the quinces themselves ; because they lie heavie in the stomach . but those quiddenies are best taken after meales , alone ; 〈◊〉 meales , dipped in 〈◊〉 10 such things as are good for the stomach , above other simples , are these ; rose-mary , 〈◊〉 , maslicke , 〈◊〉 , sage , mint . 11 wee allow pills of aloes , mastick , and saffron , in winter-time , taken before dinner ; but so as the aloes be not only oftentimes washed in rose-water , but also in vineger , in which tragacanth hath been infused ; and after that , be 〈◊〉 for a few houres , in oyle of sweet almonds , new drawne , before it be made into pills . 12 wine or ale , wherein 〈◊〉 hath been infused , with a 〈◊〉 elecampane , and yellow 〈◊〉 , will doe well , taken at times ; and that especially in winter . 13 but in summer , a draught of white-wine , allayed with strawberry-water ; in which wine , powder of pearles , and of the shells of crey-fishes , exquisitely beaten ; and ( which may perhaps seeme strange ; ) a little chalke have been infused ; doth excellently refresh and strengthen the stomach . 14 but generally , all draughts in the morning , ( which are but too frequently used , ) of cooling things ; ( as of juyces , decoctions , whey , barley-waters , and the like ; ) are to be avoided ; and nothing is to be put into the stomach , fasting , which is purely cold : these things are better given , ( if need require , ) either at five in the afternone : of else , an houre , after a light breakfast . 15 often fastings are bad for long life ; besides , all thirst 〈◊〉 to be avoyded ; and the 〈◊〉 is to be kept cleane , 〈◊〉 alwayes moist . 16 oyle of olives , new , and good ; in which a little mithridate hath been dissolved , 〈◊〉 upon the backbone , just against the mouth of the 〈◊〉 , doth wonderfully 〈◊〉 the stomach . 17 a small bagge filled with locks of scarlet wooll , steeped in red-wine ; in which myrtle , and citron-pill , and a little 〈◊〉 , have been infused , may be alwayes worne upon the stomach , and , touching those things which comfort the stomach , thus much ; seeing many of those things also , which serve for other operations , are helpfull to this . 18 the liver , if it bee preserved from torrefaction , or 〈◊〉 ; and from obstruction ; it needeth no more : for that loosenesse of it , which begers aquosities , is plainly a disease ; but the other two , old age approaching induceth . 19 hereunto appertaine , most especially , those things which are set downe in the operation , upon the bloud : wee will adde a very few things more , but those selected . 20 principally , let there be in use , the wine of sweet 〈◊〉 ; or if that cannot be had , the iuyce of them , newly expressed ; let it be taken in the morning , with a little sugar : and into the glasse , into which the expression is made , put a small peece of citron-pill , greene ; and three or foure whole cloves : let this be taken from february , till the end of april . 21 bring also into use , above all other herbs , water-cresses ; but young , not old : they may be used , either raw in sallets , or in broaths , or in drinkes ; and after that , take 〈◊〉 wort . 22 aloes , howsoever washed , or corrected , is hurtfull for the liver ; and therefore it is never to bee taken ordinarily : contrariwise , rhubarbe is soveraigne for the liver ; so that these three cautions be interposed . first , that it bee taken before meat , lest it dry the body too much , or leave some impressions of the stipticitie thereof . secondly , that it be macerated an houre or two in oyle of sweet almonds , new drawne , with rose-water , before it bee infused in liquour , or given in the proper substance . thirdly , that it be taken by turnes , one while simple , another while with tartar , or a little bay-salt ; that it carry not away the lighter parts onely , and make the masse of the humour more obstinate . 23 i allow wine , or some decoction , with steele , to be taken three or foure times in the yeare , to open the more strong obstructions ; yet so , that a draught , of two or three spoonfuls of oyle of sweet almonds , new drawne , ever goe before ; and the 〈◊〉 , of the body , especially ; of the armes and sides , constantly follow . 24 sweetned liquours , and that with some fatnesse , are principally , and not a little effectuall to prevent the 〈◊〉 , and saltnesse , and torrefaction , and in a word , the oldnesse of the liver ; especially , if they be well incorporated with age : they are made of sweet fruits and roots ; as namely , the wines , and julips , of raisins of the sun , new ; iujuba's , dried figges , dates , parsnips , potado's , and the like ; with the mixture of licorish , sometimes : also a julip , of the indian grain , ( which they call maiz , ) with the mixture of some sweet things , doth much to the same end . but it is to be noted , that the intention of preserving the liver , in a kinde of softnesse and fatnes , is much more powerfull , than that other , which pertaines to the opening of the liver ; which rather tendeth to health , than to length of life ; saving , that that obstruction , which induceth torrefaction , is as opposite to long life , as those other arefactions . 25 i commend the roots of snecory , spinage , and beets , cleared of their piths , and boiled , till they be tender , in water , with a third part of white-wine , for ordinary sallets , to be eaten with oyle and vinegar : also asparagus , pith of artichoakes , and burre-roots , boiled , and served in , after the same manner ; also broaths , in the spring-time , of vine 〈◊〉 , and the greene blades of 〈◊〉 . and touching the preserving of the liver , thus much . 26 the heart receiveth benefit , or harme , most , from the aire , which we breath ; from vapours ; and from the affections . now many of those things , which have been formerly spoken , touching the spirits , may be transferred hither : but that indigested masse of cordials , collected by physicians , availes little to our intention : notwithstanding , those things , which are found to be good against poysons , may , with good judgment be given to strengthen and fortifie the heart ; especially , if they be of that kinde , that they doe not so much resist the particular poisons , as arme the heart and spirits against poison in generall . and touching the severall cordials , you may repaire to the table , alreadie set downe . 27 the goodnesse of the aire , is better knowne by experience , than by signes . we hold that aire to be the best , where the countrey is levell and plaine ; and that layeth open on all sides : so that the soile be dry , and yet not barren , or sandy : which puts forth wild thime , and eye-bright , and a kinde of marioram , and here and there stalks of calamint : which is not altogether void of wood but 〈◊〉 set with some trees , for shade : where the sweet-brier-rose , smelleth something muskie , and aromatically ; if there be rivers , we suppose them rather 〈◊〉 than good , unlesse they bee very small , and cleare , and gravelly . 28 it is certain , that the morning aire , is more lively and refreshing , than the evening aire ; though the latter bee preferred out of delicacie . 29 we conceive also , that the aire , 〈◊〉 with a gentle wind , is more wholesome than the aire of a serene and 〈◊〉 skie : but the best is , the wind blowing from the west in the morning and from the north in the afternoone . 30 odours , are especially profitable for the comforting of the heart ; yet not so , as though a good odour , were the prerogative of a good aire : for it is certaine , that as there are some pestilentiall aires , which smell not so ill , as others that are lesse hurtful ; so , on the contrary , there are some aires , most wholesome , and friendly to the spirits , which either smell not at all , or are lesse pleasing , and fragrant to the sense . and generally , where the aire is good , odours should be taken but now and then : for a continuall odour , though never so good , is burthensome to the spirits . 31 we commend above all others , ( as wee have touched before ) odour of plants growing , and not plucked , taken in the open aire ; the principall of that kinde are violets ; gilly-flowers , finkes , bean-flowers , lime-tree-blossomes , vine-buds , hony-suckles , yellow 〈◊〉 , musk-roses ; ( for other roses growing , are fast of theirsmels ; ) strawberry-leaves , especially dying ; sweet briar , principally in the early spring ; wilde-mint , lavender flowred : and in the hotter countries , orenge-tree , citron-tree , myrtle , laurell : therefore to walk , or sit , neare the breath of these plants , would not bee neglected . 32 for the comforting of the heart , we preferre coole smels , before hot smels : therefore the best perfume is , either in the morning , or about the heat of the day , to take an equall portion , of vineger , rose-water , and claret wine ; and to poure them upon a fire-pan , somewhat heated . 33 neither let us be thought ; to sacrifice to our mother , the earth ; though wee advise , that in digging , or plowing the earth , for health , a good quantitie of claret wine , be powred thereon . 34 orenge-flower water , pure and good , with a small portion of rose-water , and brist wine , snuffed up into the 〈◊〉 ; or put up into the nosthrils , with a syringe , after the manner of an errhine ; ( but not too frequently , ) is very good . 35 but champing , ( though wee have no betel ; ) or holding in the mouth only , of such things as cheere the spirits , ( even daily done , ) is exceeding comfortable . therefore , for that purpose , make grains , or little cakes , of ambre-grise , marke , lignum aloes , lignum 〈◊〉 , orris powder , and 〈◊〉 ; and let those grains , or 〈◊〉 , be made up , with rose-water , which hath passed through a little indian balsame . 36 the vapours , which arising from things inwardly taken , doe fortifie , and cherish the hart , ought to have these three properties ; that they be friendly , cleare , and cooling . for 〈◊〉 vapours are nought ; and wine it selfe , which is thought to have only an heating vapour , is not altogether void , of an opiate qualitie . now we call those vapours : cleare ; which have more of the vapour , than of the exhalation ; and which are not smoakie , or fu liginous , or unctuous ; but moist , and equall . 37 out of that unprofitable rabble of cordials , a few ought to bee taken into daily diet : in stead of all , ambre . grise , saffron , and the graine of kermes , of the hotter sort ; roots of buglosse , and borrage ; citrons , sweet limons , and permaines , of the colder sort . also that way , which we said , both gold , and pearles , work a good effect , not onely within the veines , but in their passage , and about the parts neare the heart ; namely , by cooling , without any malignant qualitie . 38 of bezoar stone , we beleeve well , because of many trials : but then , the manner of taking it , ought to bee such , as the vertue thereof , may more easily be communicated to the spirits . therefore we approve not the taking of it , in 〈◊〉 , or syrrupes , or in rose-water , or any such like ; but only in wine , cynnamon 〈◊〉 or the like distilled water ; but that , weak , or small , not burning , or strong . 39 of the affections we have spoken before , we only adde this ; that every noble , and resolute , and , ( as they call it , ) heroicall desire , strengtheneth , and enlargeth , the powers of the heart ; and , touching the heart , thus much . 40 as for the braine ; where the seat , and court of the animall spirits , is kept ; those things , which were inquired before , touching opium , and niter , and the subordinates to them both ; also touching the procuring of placide sleepe , may likewise be referred hither . this also is most certaine ; that the braine is in some sort , in the custody of the stomach ; and therefore those things , which comfort , and strengthen the stomach , doe help the braine , by consent ; and may , no lesse , bee transferred hither . we will adde a few observations ; three outward , one inward . 41 we would have bathing of the feet , to be often used ; at least , once in the week ; and the bath to be made , of lye , with bay-salt ; and a little sage , camomile , fennell , sweet . marioram , and pepper-wort ; with the leaves of angelica , green . 42 we commend also , a fume , or suffumigation , every morning of dried rose-mary , 〈◊〉 dried , and lignum 〈◊〉 : for all sweet gums , oppresse the head. 43 especially care must bee taken , that no hot things , bee applied to the head , outwardly ; such are kindes of spices , the very nutmeg not excepted : for those hot things , wee debase them , to the soales of the feet , and would have them applied there onely : but a light annointing of the head , with oyle , mixed with roses , 〈◊〉 and a little salt , and saffron , we much commend . 44 not forgetting those things , which wee have before delivered , touching opiates , nitre , and the like ; which so much condense the spirits ; wee think it not impertinent to that effect ; that once in fourteen dayes , broath be taken in the morning , with three , or foure , graines of castoreum , and a little 〈◊〉 seed , and calamus ; which both fortifie the braine ; and in that aforesaid density , of the substance , of the spirits ; ( so necessarie to long life ; ) adde also a vivacitis of 〈◊〉 and vigour , to them . 45 in handling , the 〈◊〉 , of the foure principall bowels , wee have propounded those things , which are both proper , and choice , and may safely , and conveniently , be transferred into diet , and regiment of life : for varietie of medicines , is the daughter of ignorance ; and it is not more true ; that many dishes have caused many diseases ; as the proverb is ; then this is 〈◊〉 , that many medicines have caused few cures . and 〈◊〉 the operation , upon the principall bowels , for their 〈◊〉 , of aliment , thus much . the operation upon the outward parts , for their attraction of aliment . 6. the historie . 1 although a good concoction , performed by the inward parts , bee the principall , towards a perfect alimentation ; yet the actions , of the outward parts , ought also to concurre ; that like as the inward facultie , sendeth forth , and extrudeth the aliment ; so the facultie of the outward parts , may call forth , and attract the same : and the more weake the facultie of concoction , shall be ; the more need is there , of a concurring helpe , of the attractive facultie . 2 a strong attraction , of the outward parts , is chiefly caused , by the motion , of the body ; by which , the parts being heated , and comforted ; doe more cheerfully , call forth , and attract , the aliment , unto themselves . 3 but this is most of all , to be foreseen , and avoided ; that the same motion , and 〈◊〉 , which cals the new juyce to the members ; doth not againe despoile the member of that juyce , wherewith it had beene before refreshed . 4 frications , used in the morning , serve especially , to this intention ; but this must evermore accompany them ; that after the frication , the part be lightly annointed with oyle ; left the attrition , of the outward parts , make them by perspiration , dry , and juycelesse . 5 the next is exercise , ( by which the parts confricate , and chafe themselves ; ) so it bee moderate ; and which , ( as was noted before , ) be not swift , nor to the utmost strength , nor unto wearinesse . but in exercise , and in frication , there is the same reason , and caution ; that the body , may not perspire , or 〈◊〉 , too much : therefore , exercise is better in the oper aire , than in the house ; and better in winter , than in summer : and againe , exercise is not onely to be concluded with vnction , as frication is ; but in vehement exercises , vnction is to bee used , both in the beginning , and in the end ; as it was anciently to champions . 6 that exercise , may resolve , either the spirits , or the juyces , as little as may be , it is necessarie , that it be used , when the stomach is not altogether emptie . and therefore , that it may not bee used , upon full stomach , ( which doth much concerne health ; ) nor yet upon an emptie stomach , ( which doth no lesse concerne long life ; ) it is best , to take a breakfast in the morning ; not of any physicall drugs , or of any liquours , or of raisins , or of figs , or the like ; but of plaine meat , and drink ; yet that very light , and in moderate quantitie . 7 exercise , used for the irrigation of the members , ought to be equall , to all the members : not , ( as socrates said , ) that the legs should move , and the armes should rest ; or , on the contrarie ; but that all the parts may participate of the motion . and it is altogether requisite to long life , that the body should never abide long in one posture , but that every halfe houre , at least , it change the posture ; saving only in sleepe . 8 those things , which are used to mortification , may bee transferred to vivification : for both haire shirts , aud 〈◊〉 , and all vexations of the outward parts , doe fortifie the attractive force of them . 9 cardan commends netling : even to let out 〈◊〉 ; but of this we have no experience ; and besides , we have no good opinion of it , lest through the venemous qualitie of the nettle , it may with often use , breed itches , and other diseases of the skin . and touching the operation , upon the outward parts , for their attraction of aliment , thus much . the operation upon the aliment it selfe ; for the insinuation thereof . 7. the historie . 1 the vulgar reproofe , touching many dishes , doth rather become a severe reformer , than a physician ; or howsoever it may be good , for preservation of health , yet it is hurtfull to length of life : by reason , that a various mixture of aliments , and somewhat heterogeneous , findes a passage into the veines , and juyces of the body , more lively and cheerfully , than a simple , and homogeneous diet doth : besides , it is more forcible , to stirre up appetite ; which is the spur of disgestion . therefore we allow , both a full table , and a continuall changing of dishes , according to the seasons of the yeare , or upon other occasions . 2 also that opinion , of the simplicitie of meats , without sawces , is but a simplicity of judgement : for good , and well chosen , sawces , are the most wholesome preparations of meats ; and conduce , both to health , and to long life . 3 it must bee ordered that with meats , hard of disgestion , be conjoyned , strong liquours ; and sawces , that may penetrate , and make way ; but with meats more easie of disgestion , smaller liquours , and fat sawces . 4 whereas wee advised before , that the first draught at supper , should bee taken warne ; now wee adde , that for the preparation of the stomach , a good draught of that liquour , ( to which every man is most accustomed , ) be taken warme , halfe an houre before meat also ; but a little spiced , to please the taste . 5 the preparation , of meats , and bread , and drinks ; that they bee rightly handled , and in order to this intention ; is of exceeding great moment ; howsoever it may seeme a mechanicall thing , and savouring of the kitchin , and buttrie : yet it is of more consequence , than those fables , of gold , and precious stones , and the like . 6 the moistning , of the iuyces , of the body , by a moist preparation of the aliments , is a childish thing : it may be somewhat availeable against the fervours of diseases ; but it is altogether adverse , to a roscide alimentation . therefore , boyling of meats , as concerning our intention , is farre inferiour , to roasting , and baking , and the like . 7 roasting ought to bee with a quick fire , and soone dispatched ; not with a dull fire , and in long time . 8 all solide fleshes , ought to be served in , not altogether fresh , but somewhat powdered , or corned : the lesse salt may bee spent at the table , with them , or none at all : for salt , incorporated with the meat before , is better distributed in the body , than eaten with it at the table . 9 there would bee brought into use severall and good 〈◊〉 , and infusions of meats , in convenient liquours , before the roasting of them ; the like whereof are sometimes in use , before they bake them ; and in the pickles of some fishes . 10 but beatings , and as it were scourgings , of flesh meats , before they bee boiled , would work no small matter . wee see , it is confessed , that pertridges , and pheasants , killed with an hawke ; also bucks , and stags , killed in hunting ; ( if they stand not out too long , ) eat better , even to the tast. and some fishes , scourged , and beaten , become more tender , and wholesome . also hard , and sowre peares , and some other fruits , grow sweet with rowling them . it were good to practise some such beating , and bruising , of the harder kindes of fleshes , before they bee brought to the fire . and this would bee one of the best preparations of all . 11 bread , a little leavened , and very little salted , is best : and which is baked in an oven , thorowly heated , and not with a faint heat . 12 the preparation of drinks in order to long life , shall not exceed one precept . and as touching water drinkers , wee have nothing to say ; such a diet , ( as wee said before , ) may prolong life to an indifferent terme , but to no eminent length : but in other drinks , that are full of spirit ; ( such as are , wine , ale , mead , and the like , ) this one thing is to bee observed , and pursued , as the summe of all ; that the parts of the liquour , may bee exceeding thin , and subtile ; and the spirit , exceeding mild : this is hard to be done , by age alone ; for that makes the parts a little more subtile ; but the spirits much more sharp , and eager : therefore of the infusion in the vessels , of some fat substance , which may restraine the acrimonie of the spirits , counsell hath beene given before : there is also another way , without infusion , or mixture : this is , that the liquour might bee continually agitated ; either by carriage upon the water ; or by carriage by land ; or by hanging the vessels upon lines , and daily stirring them ; or some such other way : for it is certaine ; that this 〈◊〉 motion , doth both subtilize the parts ; and doth so incorporate , and compact the spirits , with the parts ; that they have no leisure to turne to sowrenesse , which is a kind of putrefaction . 13 but in extreme old age , such a preparation of meats , is to be made , as may be almost in the middle-way to chylus and touching the distillations of meats , they are meere toyes ; for the nutritive part , at least the best of it doth not ascend in vapours . 14 the incorporating of 〈◊〉 and drink , before they meet in the stomach , is a degree to chylus ; therefore let chickens , or pertridges , or 〈◊〉 , or the like , bee taken ; and boiled in water , with a little salt ; then let them be cleansed , and dried ; afterward , let them be infused in must , or ale before it hath done working , with a little sugar . 15 also , gravies of meat , and mincings of them small , well seasoned ; are good for old persons ; and the rather , for that they are destituted of the office of their teeth , in chewing ; which is a principall kinde of preparation . 16 and as for the helps of that defect , ( namely , of the strength of teeth , to grinde the meat , ) there are three things , which may conduce thereunto . first , that new teeth may put forth ; that which seemes al together difficult , and cannot bee accomplished , without an inward , and powerfull restauration of the body . secondly , that the iawes be so confirmed by due astringents , that they may in some sort supply the office of the teeth ; which may possibly bee effected . thirdly , that the meat bee so prepared that there shall be no need of chewing ; which remedy 〈◊〉 ready , and at hand . 17 we have some thought also , touching the quantitie of the meat , and drinke ; that the same taken in larger quantitie , at some times , is good for the irrigation of the body . therefore both greas feastings , and free drinkings , are not altogether to be inhibited . and touching the operation upon the aliments , and the preparation of them , thus much . the operation upon the last act of assimilation . 8. touching the last act of assimilation , ( unto which the three operations , immediately preceding , chiefly tend ) our advice shall be briefe , and single . and the thing it selfe , rather needs explication , than any various rules . 1 it is certaine , that all bodies are endued with some desire of assimilating those things which are next them : tuis the rare , and pneumaticall bodies ; as flame , spirit , airt performe generously , and with alacritie ; on the contrary , those that carrie a grosse , and tangible bulke about them ; doe but weakly : in regard , that the desire , of assimilating other thing , is bound in , by a stronger desire of rest , and containing themselves from motion . 2 againe , it is certaine , that that desire of assimilating , being bound , as wee said , in a grosse body , and made 〈◊〉 ; is somewhat freed , and stirred up , by the heat , and neighbouring spirit ; so that it is then actuated : which is the onely cause , why inanimates assimilate not , and animates 〈◊〉 . 3 this also is certaine , that the harder the consistence of the body is , the more doth that body stand in need , of a greater heat , to prick forward the assimilation : which fals out ill for old men ; because in them the parts are more obstinate , and the heat weaker : and therefore , either the obstinacie of their parts , is to be softned , or their heat increased . and as touching the malacissation , or mollifying of the members , we shall speak afterward ; having also formerly propounded many things , which pertaine to the prohibiting , and preventing , of this kinde of hardnesse . for the other , touching the increasing of the heat , wee will now deliver a single precept ; after wee have first assumed this axiome . 4 the act of assimilation , ( which , as we said , is excited , by the heat circumfused , ) in a motion exceeding accurate , subtile , and in little. now all such motions doe then come to their vigour , when the locall motion wholly ceaseth , which disturbeth it . for the motion of separation , into homogeneall parts , which is in milke ; that the creame should swim above , and the whey sink to the bottome , will never work , if the milk bee never so little agitated : neither will any puterfaction proceed in water , or mixt bodies , if the same be in continuall local motion . so then , from this assumption , we will conclude this , for the present inquisition . 5 the act it selfe , of assimilation , is chiefly accomplished in sleepe , and rest ; especially , towards the morning , the distribution being finished : therefore , we have nothing else to advise , but that men keep themselves hot , in their sleepe : and further , that towards the morning , there be used some annointing , or shirt 〈◊〉 with oyle , such as may gently stir up heat ; and after that , to fall asleep again . and touching the last act of assimilation , thus much . the operation upon the inteneration of that , which begins to be arified ; or the malacissation of the body . 9. wee have inquired formerly , touching the inteneration from within ; 〈◊〉 is done by many windings , 〈◊〉 circuits , as well of 〈◊〉 , as of detaining the spirit from issuing forth ; 〈◊〉 therefore is accomplished slowly . now we are to inquire , touching that inteneration , which is 〈◊〉 without ; and is effected , as 〈◊〉 were , suddenly ; or , touching the malacissation , and 〈◊〉 of the body . the historie . 1 in the fable , of restoring pelias to youth againe ; medea , when the faigned to doe it , 〈◊〉 this way , of 〈◊〉 the same , that the 〈◊〉 mans body should be cut into severall peeces ; and 〈◊〉 boyled in a cauldron , with certaine medicaments . there may , perhaps , some 〈◊〉 bee required to this matter ; but the cutting into 〈◊〉 , is not needfull . 2 notwithstanding , this cuting into peeces , seemes , in some sort , to be usefull ; not 〈◊〉 a knife , but with judgement . for whereas the consistence of the bowels , and 〈◊〉 is very divers ; it is needfull that the inteneration of them both , be not effected the same way ; but that there be a cure designed of each in particular , besides those things , which pertaine to the inteneration , of the whole masse of the bodie ; of which , notwithstanding , in the first place . 3 this operation , ( if perhaps it bee within our power , ) is most likely to bee done , by baths , vnctions , and the like : concerning which , these things that follow , are to be observed . 4 we must not be too forward in hoping to accomplish this matter from the examples of those things which we see done , in the imbibitions , and macerations of inanimates : by which they are intenerated : whereof we introduced some instances before : for this kinde of operation , is more easie upon inanimates , because they attract , and suck in the liquour . but upon the bodies of living creatures it is harder ; because , in them , the motion rather tendeth outward , and to the circumference . 5 therefore , the emollient baths , which are in use , doe little good , but on the contrary , hurt ; because they rather draw forth , than make entrance ; and resolve the structure of the body , rather than consolidate it . 6 the baths , and vnctions , which may serve to the present operation ; ( namely , of intenerating the body , truly and really , ) ought to have three properties . 7 the first and principall , is ; that they consist of those things , which in their whole substance , are like unto the body , and flesh of man ; and which have a feeding , and nursing vertue , from without . 8 the second , is ; that they be mixed with such things , as through the subtilty of their parts , may make entrance ; and so insinuate , and conveigh their nourishing vertue , into the body . 9 the third , is ; that they receive some mixture ( though much inferiour to the rest , ) of such things as are astringent ; i meane , not sowre or tart things ; but unctuous , and comforting ; that while the other two do operate , the 〈◊〉 out of the body , which destroyeth the vertue of the things intenerating , may ( as much as is possible , ) be prohibited ; and the motion to the inward parts , by the astriction of the skin , and closing of the passages , may be promoted and furthered . 10 that which is most consubstantiall , to the body of man , is warme bloud , either of man , or of some other living creature : but the device of ficinus ; touching the sucking of bloud out of the arme of a wholesome young man ; for the restauration of strength in old men ; is very frivolous ; for that , which nourisheth from within , ought no way to be equall , or homogeneall to the body nourished ; but in some sort , inferiour , and subordinate , that it may be converted : but in things applyed outwardly , by how much the substance is liker , by so much the consent is better . 11 it hath been anciently received ; that a bath made of the bloud of infants will cure the leprosie , and heale the flesh already putrified : insomuch , that this thing hath begot envie towards some kings , from the common people . 12 it is reported , that heraditus , for cure of the dropsie , was put into the warme belly of an oxe , newly slaine . 13 they use the bloud of kitlins , warme ; to cure the disease called saint anthonies fire ; and to restore the flesh and skin . 14 an arme , or other member , newly cut off ; or that , upon some other occasion , will not leave bleeding ; is , with good successe , put into the belly of some creature , newly ripped up ; for it worketh potently , to stanch the bloud ; the bloud of the member cut off , by consent sucking in , and vehemently drawing to it selfe , the warme bloud of the creature slaine ; whereby it selfe is stopped , and retireth . 15 it is much used in extreme and desperate diseases , to cut in two young pigeons , yet living , and to apply them to the soles of the feet , and to shift them one after another ; whereby , sometime 〈◊〉 followeth a wonderful case . this is imputed vulgarly , as if they should draw downe the malignitie of the disease ; but howsoever , this application goeth to the head , and comforteth the animal spirits . 16 but these bloudy baths and vnctions , seeme to us sluttish and odious ; let us search out some others , which perhaps have lesse loathsomenesse in them , and yet not lesse benefit . 17 next unto warme-bloud , things alike in substance , to the body of man , are , nutritives ; fat fleshes ; of oxen , swine , deere : oisters amongst fishes ; milke , butter , yolkes 〈◊〉 egs : floure of wheat , sweet wine : either sugred , or 〈◊〉 it be fined . 18 such things as wee would 〈◊〉 mixed , to make 〈◊〉 , are ; in stead of all , 〈◊〉 especially , bay-salt ; also wine , ( when it is full of spirit , ) maketh entrance ; and is an excellent convoy . 19 astringents of that kinde , which we described ; namely , vnctuous , and comfortable things , are ; saffron , mastick , myrrhe , and myrtle-berries . 20 of these parts , in our judgement , may very well be made such a bath , as wee designe : physicians , and posteritie , will finde out better things hereafter . 21 but the operation will bee much better & more powerfull ; if such a bath , as we have propounded , ( which we hold to be the principall matter , ) beattended with a foure-fold course and crder . 22 first , that there goe before the bath , a frication of the bodie ; and an annointing with oyle , with some thickning substance : that the vertue , and moistning heat of the bath , may pierce the body , and not the watry part of the liquour . then let the 〈◊〉 follow , for the space of some two houres : after the bath , let the body bee emplaistrea with mastick , myrrhe , tragacanth , diapalma , and saffron ; that the perspiration of the body , may ( as much as is possible , ) be inhibited ; till the supple matter be by degrees turned into solide : this to be continued , for the space of twenty foure houres , or more lastly , the emplaistring being removed , let there be an annointing with oyle , 〈◊〉 with salt , and saffron . 〈◊〉 let this bath , together 〈◊〉 the emplaistring and vnction , ( as before , ) be renewed every fifth day : this malacissation , or suppling of the body , to be continued for one whole moneth . 23 also during the time of this malacissation , we hold it usefull , and proper , and according to our intention ; that men nourish their bodies well , and keep out of the cold aire ; and drink nothing , but warme drinke . 24 now this is one of those things , ( as wee warned , in generall , in the beginning , ) whereof wee have made no triall by experiment ; but only set it downe , out of our aiming and levelling at the end. for having set up the marke , we deliver the light to others . 25 neither ought the warmths and cherishings of living bodies , to bee neglected . ficinus saith , and that seriously enough ; that the laying of the young maid in davids bosome , was wholesome for him , but it came too late . he should also have added ; that the young maid , after the manner of the persian virgins , ought to have been annointed with myrrhe , and such like ; not for deliciousnesse , but to increase the vertue of this cherishing by a living body . 26 barbarossa , in his extreme old age , by the advice of a physician , a iew , did continually apply young boyes , to his stomach and belly , for warmth and cherishing : also some old men , lay wholps , ( creatures of the hottest kind , ) close to their stomachs , every night . there hath gone a report , almost undoubted ; and that under several names ; of certaine men that had great noses ; who being weary of the derision of people , have cut off the bunches , or hillocks of their noses ; and then making a wide gash in their armes , have bold their noses in the place , for a certain time ; and so brought forth faire and comely noses : which if it be true , it shewes plainly , the consent of flesh unto flesh , especially in live fleshes . 28 touching the particular inteneration , of the principall bowels ; the stomach , lungs , liver , heart , braine , marrow of the backbone , guts , reines , gall , veines , arteries , nerves , cartilages , bones ; the inquisition and direction , would bee too long ; seeing we now set not forth a practique ; but certain indications to the practique . the operation upon the purging away of old iuyce , and supplying of new iuyce ; or of renovation by turnes . 10. the historie . although those things , which wee shall here set downe , have been , for the most part , spoken of before ; yet because this operation , is one of the principall , wee will handle them over againe , more at large . 1 it is certaine , that draught oxen , which have been worne out with working , being put into fresh and rich pastures , will gather tender and young flesh againe ; and this will appeare , even to the taste and palate ; so that the inteneration of flesh , is no hard matter . now it is likely , that this inteneration of the flesh , being often repeated , will in time , reach to the inteneration of the bones and membranes , and like parts of the body . 2 it is certaine , that diets which are now much in 〈◊〉 principally of 〈◊〉 and of 〈◊〉 , china and 〈◊〉 if they be continued for any time , and according to strict rules ; doe first attenuate the whole iuyce of the body ; and after consume it , and drinke it up . which is most manifest , because that by these diets , the french pox , when it is growne even to an hardnesse ; and hath eaten up , and corrupted , the very marrow of the body ; may be assuredly cured . and further , because it is as manifest , that men , who by these diets , are brought to be extreme leane , pale , and as it were , ghosts ; will soone after become fat , well-coloured , and apparantly young againe . wherefore , we are absolutely of opinion , 〈◊〉 such kind of diets , in the 〈◊〉 of age , being used every 〈◊〉 yeare , would bee very useful to our intention ; like the old skin , or spoile of sarpents . 3 wee doe confidently affirme ; ( neither let any man reckon us amongst those heretikes , which were called cathari ; ) that often purges , and made even familiar to the body , are more availeable to long life , than exercises and sweats . and this must needs be so , if that be held , which is already laid for a ground ; that vnctions of the body ; and oppletion of the passages from without ; and exclusion of aire ; and detaining of the spirit , within the masse of the body ; doe much conduce to long life . for it is most certaine , that by sweats , and outward perspirations ; not onely the humours , and excrementitious vapours are exhaled and consumed ; but together with them , the juices also , and good spirits , which are not so easily repaired ; but in 〈◊〉 , ( unlesse they be very immoderate , ) it is not so ; seeing they worke 〈◊〉 upon the humours . but the best purges for this intention , are those , which are taken immediately before 〈◊〉 ; because they dry the body lesse ; and therefore , they must be of those purgers , which doe least trouble the belly . these intentions , of the operations , which wee have propounded , ( as we conceive , ) are most true ; the remedies faithfull to the 〈◊〉 〈◊〉 is it credible to 〈◊〉 〈◊〉 ( although not a few of these remedies may seeme but 〈◊〉 with what care , and choice , they have beene examined by us ; that they might be ( the intention not at all empeached ) both safe , and effectuall . experience , no doubt , will both verifie , and promote , these matters . and such , in all things , are the works of every prudent counsell ; that they are admirable in their effects , excellent also in their order , but seeming vulgar in the way and meanes . the proches of death . we are now to inquire touching the porches of death ; that is , touching those things , which happen unto men , at the point of death ; both a little before , and after . that seeing there are many paths , which lead to death , it may be under stood , in what common-way , they all end ; especially , in those deaths , which are caused by indigence of nature , rather than by violence ; although something of this latter also , must be inserted , because of the connexion of things . the historie . 1 the living spirit , stands in need of three things , that it may subsist : convenient motion ; temperate refrigeration ; and fit aliment . plame seemes to stand in need , but of two of these ; namely , motion , and aliment : because flame is a simple substance , the spirit a compounded : insomuch , that if it approach somewhat too neare to a flamie nature , it overthroweth it selfe . 2 also flame , by a greater , and stronger flame , is extinguished , and slaine ; as aristotle well noted ; much more the spirit . 3 flame , if it be much compressed , and straitned , is extinguished ; as wee may see in a candle , having a glasse cast over it ; for the aire being dilated by the heat , doth contrude , and thrust together the flame ; and so lesseneth it , and in the end extinguisheth it : and fires on hearths will not flame , if the fewell bee thrust close together , without any space for the flame to break forth . 4 also things fircd , are extinguished with compression ; as if you presse a burning coale hard with the tongs , or the foot , it is straight extinguished . 5 but to come to the spirit ; if bloud , or flegme , get into the 〈◊〉 of the braine , it causeth sudden death ; because the spirit hath no roome to move it selfe . 6 also a great blow on the head , induceth sudden death ; the spirits being straightened within the ventrides of the braine . 7 opium , and other strong 〈◊〉 , doe coagulate the spirit ; and deprive it of the motion . 8 a venemous vapour , totally abhorred by the spirit , causeth sudden death : as in deadly poisons , which worke ( as they call it , ) by a specificall malignity : for they strike a loathing into the spirit , that the spirit will no more move it selfe , nor rise against a thing so much detested . 9 also extreme drunkennesse , or extreme feeding , sometime cause sudden death : seeing the spirit is not only oppressed with overmuch condensing , or the malignity of the vapour ; ( as in opium , and malignant poysons ; ) but also with the abundance of the vapours . 10 extreme griefe , or feare , especially , if they be sudden ; ( as it is in a sad and unexpected 〈◊〉 ) cause sudden death . 11 not only over-much compression , but also over-much dilatation of the spirit , is deadly . 12 ioyes excessive , and sudden , have berest many of their lives . 13 in great evacuations ; as when they cut men for the dropsie , the waters flow forth abundantly ; much more in great and sudden fluxes of bloud oftentimes , present death followeth : and this happens by the meere flight of vacuum , within the body ; all the parts moving , to fill the emptie places ; and amongst the rest , the spirits themselves . for as for slow fluxes of bloud , this matter pertaines to the indigence of nourishment , not to the diffusion of the spirits . and touching the motion of the spirit , so farre , either compressed , of diffused , that it bringeth death , thus much . 14 we must come next to the want of refrigeration . stopping of the breath , causeth sudden death ; as in all suffocation , or strangling . now it seemes this matter is not so much to be referred to the impediment of motion , as to the impediment of refrigeration : for aire over-hot , though attracted freely , doth no lesse suffocate , than if breathing were hindred : as it is in them , who have beene sometime suffocated , with burning coales ; or with char-coale , or with wals newly plaistered , in close chambers , where a fire is made : which kind of death , is reported , to have beene the end of the emperour iovinian : the like happeneth from dry baths , over-heated , which was practised in the killing of fausta , wife to constantine the great . 15 it is a very small time , which nature taketh , to repeat the breathing ; and in which she desireth , to expell the foggie aire , drawne into the lungs , and to take in new ; scarce , the third part , of a minute . 16 againe , the beating of the pulse ; and the motion , of the systole , and diastole , of the heart ; are three times quicker , than that of breathing ; insomuch , that if it were possible , that that motion of the heart could be stopped , without stopping the breath ; death would follow more speedily thereupon , than by strangling . 17 notwithstanding , vse and custome prevaile much in this naturall action of breathing ; as it is in the delian divers , and fishers for pearle ; who by long use can hold their breaths , at least ten times longer , than other men can doe . 18 amongst living creatures even of those , that have lungs , there are some that are able to hold their breaths a long time , and others that cannot hold them so long ; according as they need , more , or lesse , refrigeration . 19 fishes need lesse refrigeration , than terrestriall creatures ; yet some they need , and take it by their gils : and as terrestriall creatures , cannot beare the aire , that is too hot , or too close ; so fishes are suffocated in waters , if they be totally , and long frozen . 20 if the spirit be assaulted by another heat , greater than it selfe , it is dissipated , and destroyed . for if it cannot beare the proper heat without refrigeration , much lesse can it beare another heat , which is farre stronger . this is to bee seene in burning fevers , where the heat of the putrified humours , doth exceed the native heat ; even to extinction , or dissipation . 21 the want also , and use of sleepe , is referred to refrigeration . for motion doth attenuate , and 〈◊〉 the spirit ; and doth sharpen , and increase the heat thereof ; contrarily , sleepe settleth , and restraineth the motion , and gadding of the same . 〈◊〉 though sleepe doth strengthen and advance , the actions 〈◊〉 the parts , and of the livelesse spirits ; and all that motion , which is to the circumference of the body ; yet it doth in great part , quiet , and still the proper motion of the living spirit . now sleepe , regularly , is due unto humane nature , once within foure and twentie houres ; and that for six , or five houres , at the least : though there are , even in this kinde , sometimes miracles of nature ; as it is recorded of mecaenas , that he slept not , for a long time , before his death . and as touching the want of refrigeration , for conserving of the spirit , thus much . 22 as concerning the third indigence ; namely , of aliment ; it seemes to pertaine rather to the parts , than to the living spirit . for a man may easily beleeve , that the living spirit 〈◊〉 in identitie not by succestion , or renovation . and as for the 〈◊〉 soule in man , it is above all question ; that it is no engendred of the soule of the parents ; nor is repaired ; nor can dye . they speake of the naturall spirit of living creatutes ; and also of vegetables , which differs from that other soule , essentially , and formally . for out of the confusion of these , that same transmigration of soules , and innumerable other devices , of heathens and hereticks , have proceeded . 23 the body of man , doth regularly require ; renovation by aliment , every day . and body in health , can scarce endure fasting , three dayes together ; notwithstanding , use , and custome , will doe much , even in this case ; but in sicknesse , fasting is lesse grievous to the body . also sleepe doth supply somewhat to nourishment ; and , on the other side , exercise doth require it more abundantly . likewise there have some beene found , who have susteined themselves , ( almost to a miracle in nature , ) a very long time , without meat or drink . 24 dead bodies , if they bee not intercepted by putrefaction , will subsist a long time , without any notable absumption ; but living bodies , not above three dayes , ( as wee said , ) unlesse they be repaired by nourishment : rishment : which sheweth , that quick absumption , to bee the work of the living spirit ; which either repaires it selfe ; or puts the parts into a necessitie , of being repaired ; or both . this is testified , by that also , which was noted a little before ; namely , that living creatures may subsist somewhat the longer , without aliment , if they sleepe . now sleepe is nothing else , but a reception , and retirement , of the living spirit , into it selfe . 25 an abundant , and continuall , effluxion of bloud ; which sometimes happeneth in the hemorrhoides ; sometimes in vomiting of bloud , the inward veines being unlocked , broken , sometimes by wounds ; causeth sudden death ; in regard , that the bloud of the veines ministreth to the arteries ; and the bloud of the arteries , to the spirit . 26 the quantitie of meat and drink , which a man , eating two meales a day , receiveth into his body , is not small ; much more , than he voideth againe , either by stoole , or by urine , or by sweating : you will say ; no marvell ; seeing the remainder goeth into the juyces , and substance , of the body : it is true ; but consider then , that this addition is made twice a day , and yet the body aboundeth not much : in like manner , though the spirit be repaired , yet it growes not , excessively , in the quantitie . 27 it doth no good , to have the aliment ready , in a degree removed ; but to have it of that kinde ; and so prepared , and supplied , that the spirit may work upon it : for the staff of a torch alone , will not maintaine the flame , unlesse it be fed with wax : neither can men live upon herbs alone . and from thence comes the inconcoction of old age ; that though there bee flesh , and bloud ; yet the spirit is become so penurious , and thin ; and the juyces , and bloud , so heartlesse , and obstinate , that they hold no proportion , to alimentation . 28 let us now cast up the accounts , of the needs , and indigences , according to the ordinarie , and usuall course of nature : the spirit hath need , of opening , and moving it selfe , in the ventricles of the braine , and nerves , even continually ; of the motion of the heart , every third part , of a moment ; of breathing , every moment ; of sleepe , and nourishment , once within three dayes ; of the power of nourishing , commonly till eighty yeares bee past . and if any of these indigences bee neglected , death ensueth . so there are plainly three porches of death ; destitution of the spirit ; in the motion ; in the refrigeration ; in the aliment . it is an errour , to think , that the living spirit , is perpetually generated , and extinguished , as flame is ; and abideth not any notable time . for even flame it selfe is not thus , out of his owne proper nature ; but because it liveth amongst enemies . for flame , within flame , endureth . now the living spirit , liveth amongst friends , and all due obsequiousnesse . so then , as flame is a momentany substance ; aire a fixed substance ; the living spirit is betwixt both . touching the extinguishing of the spirit , by the destruction of the organs , ( which is caused by diseases , and violence , ) 〈◊〉 inquire not now ; as wee foretold in the beginning ; although that also endeth in the same three porches . and touching the forme of death it selfe , thus much . 29 there are two great forerunners of death ; the one sent from the head , the other from the heart ; 〈◊〉 , and the extreme labour of the pulse . for as for the deadly hiccough , it is a kinde of 〈◊〉 . but the deadly labour of the pulse , hath that unusuall swiftnesse ; because the heart , at the point of death , doth so tremble , that the systole , and diastole , thereof , are almost consounded . there is also conjoyned in the pulse , aweaknesse , and lownesse , and oftentimes a great intermission ; because the motion of the heart faileth ; and is not able to rise against the assault , stoutly , or constantly . 30 the immediate preceding signes of death , are ; great vnquietnesse , and tossing in the bed ; fumbling with the hands ; catching , and grasping hard ; gnashing with the teeth ; speaking hollow ; trembling of the neather lip ; palenesse of the face ; the memory confused ; speechlesnesse ; cold sweats ; the body shooting in length ; lifting up the white of the eye ; changing of the whole visage ; ( as , the nose sharp , eyes hollow , cheekes fallen ; ) contraction , and doubling of the tongue , coldnesse in the extreme parts of the body ; in some , shedding of bloud , or sperme ; shriking ; breathing thick , and short ; falling of the neather chap ; and such like . 31 there follow death ; a privation , of all sense , and motion ; as well of the heart , and arteries ; as of the nerves , and joynts ; an inability of the body , to support it selfe uprigh ; stifnesse of the nerves , and parts ; extreme coldnesse of the whole body ; after a little while , patrefaction , and stinking . 32 eeles , serpents , and the insecta , will move a long time , in every part , after they are cut asunder ; insomuch , that countrey people think , that the parts strive to joyne together againe . also birds will flutter a great while , after their heads are pulled off : and the hearts of living creatures will pant a long time , after they are plucked out . i remember , i have seene the heart of one that was bowelled ; as suffering for high treason ; that being cast into the fire , leaped , at the first , at least , a foot and halfe in heighth ; and after , by degrees , lower and lower ; for the space , as we rememher ber , of seven , or eight minutes . there is also an ancient , and credible tradition , of an oxe lowing , after the 〈◊〉 were plucked out . but there is a more certaine tradition , of a man ; who being under the executioners hand , for high treason ; after his heart was plucked out , and in the executioners hand ; was heard to utter , three or foure words of prayer : which therefore , we said to be more credible , than that of the oxe in sacrifice ; because the friends of the partie suffering , do usually give a reward to the executioner ; to dispatch his office with the more speed ; that they may the sooner bee rid of their paine ; but in sacrifices , wee see no cause , why the priest should bee so speedy in his office. 33 for reviving those againe , which fall into sudden swownings , and catalepses , or astonishments : ( in which fits , many , without present help , would utterly expire ; ) these things are used ; putting into their mouths , water , distilled of wine , which they call hot waters , and cordiall waters ; bending the body forwards ; stopping the mouth , and nosthrils , hard ; bending , or wringing the fingers ; pulling the haires , of the beard , or head ; rubbing of the parts , especially , the face , and legs ; sudden casting of cold water upon the face ; shreeking out aloud , and suddenly ; putting rose-water , to the nosthrils , with vinegar , in faintings ; burning of feathers , or cloth , in the suffocation of the mother ; but especially , a frying pan , heated red hot , is good in apoplexies ; also a close embracing of the body , hath helped some . there have beene many examples of men , in shew , dead ; either laid out upon the cold floare ; or carried sorth to 〈◊〉 ; nay , of some buried in the earth ; which notwithstanding have lived againe ; which hath beene found , in those that were buried ; ( the earth being afterwards opened , ) by the bruising , and wounding of their head , through the strugling of the body , within the coffin : whereof the most recent , and memorable example , was that of ioannes scotus , called the subtile , and a schooleman , who being digged up againe by his servant , unfortunately absent at his buriall ; ( and who knew his masters manner in such fits ; ) was found in that state. and the like happended in our dayes , in the person of a player , buried at cambridge . i remember to have heard of a certaine gentleman ; that would needs make triall , in curiositie , what men did feele that were hanged ; so hee fastened the cord about his necke , raising himselfe upon a stoole , and then letting himselfe fall ; thinking it should bee in his power , to recover the stoole at his pleasure ; which he failed in ; but was helped by a friend , then present . he was asked afterward , what he felt ? he said ; hee felt no paine ; but first , he thought , he saw before his eyes , a great fire , and burning ; then hee thought , he saw all black , and darke : lastly , it turned to a pale blew , or sea-water-greene ; which colour is also often seene by them which fall into snownings . i have heard also , of a physician , yet living ; who recovered a man to life , which had hanged himselfe ; and had hanged halfe an houre ; by frications , and hot baths : and the same physician did professe , that he made no doubt , to recover any man , that had hanged so long , so his neck were not broken with the first swing . the differences of youth , and old age. 1 the ladder of mans bodie , is this . to be conceived ; to be quickned in the wombe ; to bee borne ; to sucke ; to be weaned ; to feed upon pap ; to put forth teeth , the first time about the second yeare of age ; to begin to goe ; to begin to speake ; to put forth teeth , the second time , about seven years of age ; to come to pubertie , about twelve , or fourteene yeares of age ; to be able for generation , and the flowing of the menstrua ; to have haires about the legges , and arme-holes ; to put forth a beard ; and thus long , and sometimes later , to grow in stature ; to come to full years of strength and agility ; to grow gray , and bild ; the ceasing of the menstrua , and ability to generation ; to grow decrepit , and a monster with three legs ; to die. meane while , the mind also , hath certaine periods ; but they cannot be described by yeares ; as to decay in the memory , and the like ; of which hereafter . 2 the differences of youth and old age , are these . as young mans skin is smooth , and plaine ; an old mans , dry and wrinkled ; especially about the forchead and eyes : a young mans flesh is tender and soft ; an old mans , hard : a young man hath strength , and agilitie ; an old man , feeles decay , in his strength , and is slow of motion : a young man hath good disgestion ; an old man , bad : a young mans bowells , are soft , and succulent : an old mans , sale , and parched : a young mans body is erect , and straight ; an old mans , bowing , and crooked ; a young mans limbs are steady ; an old mans , weake , and trembling : the humors in a young man , are cholerick , and his bloud inclined to heat ; in an old man , phlegmatick and melancholick , and his bloud inclined to cold nesse : a young man readie for the act of venus ; an old man slow unto it : in a young man , the iuyces of his bodie are more roscide ; in an old man , more crude , and watrish : the spirit , in a young man , plentifull and boyling ; in an old man , scarce and iejune : a young mans spirit is dense , and vigorous ; an old mans eager and rare ; a young man hath his sens's , quicke , and entire ; an old man , dull and decayed : a young mans teeth , are strong , and entire ; an old mans weak , worne , and falling out : a young mans haire is coloured ; an old mans , of what colour soever it were , gray : a young man hath haire ; an old man baldnesse : a young mans pulse , is stronger and quicker ; an old mans , more confused , and slower : the diseases of young men are more acute , and curable ; of old men , longer , and hard to cure : a young mans wounds soone close ; an old mans , later : a young mans checkes , are of a fresh colour ; an old mans , pale , or with a black bloud : a young man is lesse troubled with rbeumes ; an old man , more : neither do we know in what things old men do improve , as touching their body , save only sometimes in fatnesse : whereof the reason is soone given ; because old mens bodies doe neither perspire well , nor assimilate well ; now fatnesse is nothing else , but an exuberance of nourishment , above that which is voyded by excrement ; or which is perfectly assimilated . also , some old men improve in the appetite of feeding , by reason of the acide humours ; though old men disgest worse . and all these things , which we have said , physicians , negligently enough , will referre to the diminution of the naturall heat , and ridicall moisture ; which are things of no worth for use . this is certaine , drinesse in the comming on of yeares , doth foregoe coldnesse : and bodies , when they come to the top , and strength of heat , doe decline to 〈◊〉 ; and after that followes coldnesse . 3 now we are to consider the affections of the mind . i remember , when i was a young man , at poictiers , in france , i conversed familiarly , with a certaine french-man ; a witty young man , but something talkative ; who afterwards grew to bee a very eminent man : hee was wont to inveigh against the manners of old men ; and would say , that if their mindes could be seene , as their bodies are , they would appeare no lesse deformed . besides , being in love with his owne wit , he would maintaine ; that the vices of old mens minds , had some correspondence , and were paralell , to the imperfections of their bodies : for the drinesse of their skin , hee would bring in impudence ; for the hardnesse of their bowels , vnmercifulnesse ; for the lippitude of their eyes , an evill eye , and envie ; for the casting downe of their eyes , and bowing their body towards the earth , atheisme ; ( for , saith he , they looke no more up to heaven , as they were wont ; ) for the trembling of their members , irresolution of their decrees , and light inconstancie ; for the bending of their fingers , as it were , to catch , rapacitie , and covetousnesse ; for the backling of their knees , fearfulnesse ; for their wrinkles , craftinesse , and obliquity ; and other things , which i have forgotten . but to be serious . a young man , is modest , and shamefast ; an old mans forehead is hardned : a young man is full of bounty and mercie ; an old mans heart is brawnie : a young man is affected with a laudable emuletion ; an old man , with a malignant envie : a young man is inclined to religion , and devotion , by reason of his fervencie , and inexperience of evill ; an old man coolerb in piety , through the coldnesse of his charity , and long conversation in evill ; and likewise , through the difficultie of his beleefe : a young mans desires are vehement ; an old mans , moderate : a young man is light , and moveable ; an old man , more grave and constant : a young man is 〈◊〉 to liberality , and beneficence , and humanitie ; an old man to covetousnesse , wisdome for his owne selfe , and seeking his owne 〈◊〉 : a young man is confident , and full of hope ; an old man diffident , and given to suspect most things : a young man is gentle , and obsequious ; an old man froward and disdainfull : a young man is sincere and open-hearted ; an old man cautelous , and close : a young man is given to desire great things ; an old man , to regard things necessary : a young man thinkes well of the present times ; an old man , preferreth times-past before them : a young man reverenceth his superiours ; an old man is more forward to tax them : and many other things , which pertaine rather to manners , than to the present inquisition . notwithstanding , old men , as in some things , they improve in their bodies , so also in their mindes ; unlesse they be altogether out of date . namely ; that as they are lesse apt for invention , so they excell in iudgement ; and prefer safe things , and sound things , before specious ; also they improve in garrulity , and ostentation ; for they seeke the fruit of speech , while they are lesse able for action ; so as it was not absurd , that the poets fained , old tithon , to be turned into a grashopper . moveable canons , of the duration of life , and forme of death . canon 1. consumption is not caused , unlesse that , which bet departed with by one body , passeth into another . the explication . there is , in nature , no annihilation , or reducing to nothing : therefore that which is consumed ; is either resolved into aire , or turned into some body adjacent . so wee see a spider , or fly , or ant , in amber , ( entombed in a more stately monument than kings are , ) to be laid up for eternitie ; although they bee but tender things , and soone dissipated . but the mattter is this ; that there is no aire by , into which they should be resolved ; and the substance of the amber is so heterogeneous , that it receives nothing of them . the like we conceive would be , if a stick , or root , or some such thing , were buried in quicksilver . also wax , and honey , and 〈◊〉 , have the same operation , but in part only . canon ii. there is in every tangible body a spirit , covered and encompassed with the grosser parts of the body ; and from it , all consumption , and dissolution , hath the beginning . the explication . no body known unto us , here in the vpper part of the earth , is without a spirit ; either by attenuation , and 〈◊〉 , from the heat of the heavenly bodies ; or by some other way . for the concavities of tangible things , receive not vaccum , but either aire , or the proper spirit of the thing . and this spirit . where of we speak , is not some vertue , or energie , or act , or trifle ; but plainly a body , rare and invisible ; notwithstanding , circumscribed by place , quantitative , reall : neither againe , is that spirit aire , ( no more than wine is water ; ) but a body rarified , of kin to aire , though much different from it . now the grosser parts of bodies , ( being dull things , and not apt for motion , ) would last a long time ; but the spirit is that , which troubleth , and plucketh , and undermineth them ; and converteth the moisture of the body , and whatsoever it is able to disgest , into new spirit : and then , as well the prae-existing spirit of the bodie , as that newly made , flye away together by degrees . this is best seene by the dimination of the weight , in bodies dryed , through perspiration . for neither , all that , which is issued forth , was spirit , when the body was ponderous ; neither was it not spirit , when it issued forth . canon iii. the spirit issuing forth , dryeth ; detained , and working within , either melteth , or putrifieth , or vivifieth . the explication . there are foure processes of the spirit ; to arefaction ; to colliquation ; to putrefaction ; to generation of bodies . arefaction , is not the proper worke of the spirit , but of the grosser parts , after the spirit issued forth : for then they contract themselves , partly by their flight of vacuum , partly , by the vnion of homogeneals ; as appeares in all things , which are arified by age ; and in the drier sort of bodies , which have passed the fire ; as 〈◊〉 , charocoales , bread. colliquation , is the meere work of the spirits ; neither is it done , but when they are excited by heat : for then , the spirits , dilating themselves , yet not getting forth ; do insinuate , and disperse themselves , amongst the grosser parts ; and so make them soft , and apt to run , as it is , in metals , and wax : for metals , and all tenacious things , are apt to inhibite the spirit , that , being excited , it iffueth not forth . 〈◊〉 is a mixed work of the spirits , and of the grosser parts : for the spirit , ( which before restrained . and bridled the parts of the thing , ) being partly issued forth , and partly enfeebled ; all things in the body doe dissolve , andreturne to their homogeneities ; or , ( if you will , ) to their elements : that which was spirit in it , is congregated to it selfe ; whereby things patrified , begin to have an ill savour : the oyly parts to themselves ; whereby things putrified , have that slipperinesse , and vnctuositie : the wairyparts also to themselves : the dregs to themselves : whence followeth that confusion , in bodies putrified . but generation , or vivification , is a worke also mixed , of the spirit , and grosser parts , but in a far different manner : for the spirit is totally detained , but it swelleth , and moveth locally ; and the grosser parts are not dissolved ; but follow the motion of the spirit , and are , as it were , blowne out by it , and extruded into divers figures ; from whence commeth that generation , and organization : and therefore , vivification is alwayes done in a matter tenacious , and clammie : and againe , yeelding and soft ; that there may bee both a detention of the spirit ; and also a gentle cession of the parts , according as the spirit formes them . and this is seene in the matter , as well of all vegetables , as of living creatures ; whether they be engendred of putrefaction , or of sperme : for in all these things , there is manifestly seene a matter , hard to breake thorow , easie to yeeld . canon . iv. in all living creatures , there are two kindes of spirits ; livelesse spirits , such as are in bodies inanimate ; and a vitall spirit superadded . the explication . it was said before ; that to procure long life , the body of man must be considered ; first , as inanimate , and not repaired by nourishment : secondly , as animate , and repaired by nourishment : for the former consideration , gives lawes touching consumption ; the latter , touching reparation . therefore we must know ; that there are in humane flesh , bones , membranes , organs ; finally , in all the parts , such spirits diffused in the substance of them , while they are alive ; as there are in the same things ; ( flesh , bones , membranes , and the rest ; ) separated , and dead ; such as also remaine in a carkase : but the vitall spirit , although it tuleth them , and hath some consent with them , yet it is farre differing from them ; being integrall , and subsisting by it selfe . now there are two especiall differences , betwixt the livelesse spirits , and the vitall spirits : the one , that the livelesse spirits , are not continued to themselves ; but are , as it were , cut off ; and encompassed with a grosse body , which intercepts them ; as aire is mixt in snow , or froth : but the vitall spirit is all continued to it selfe , by certaine conduit pipes , through which it passeth , and is not totally intercepted . and this spirit is twofold also ; the one branched onely , passing through small pipes , and , as it were , strings : the other hath a cell also ; so as it is not onely continued to it selfe , but also congregared in an hollow space , in reasonable good quantity , according to the analogie of the body ; and in that cell is the fountaine of the rivulers , which branch from thence . that cell is , chiefly , in the ventricles of the braine ; which , in the ignobler sort of creatures , are but narrow ; insomuch , that the spirits in them , seeme scattered over their whole body , rather than celled : as may be seene in serpents , eels , and flies ; whereof , every of their parts move long after they are cut asunder . birds also leape a good while after their heads are pulled off ; because they have little heads , and little cels : but the nobler sort of creatures , have those ventricles larger : and man the largest of all . the other difference betwixt the spirits , is ; that the vitall spirit , hath a kinde of enkindling ; and is like a winde or breath , compouuded of flame and aire , as the juyces of living creatures , have both oyle and water . and this enkindling ministreth peculiar motions and faculties : for the smoke , which is inflammable , even before the flame conceived , is hot , thin , and moveable ; and yet it is quite another thing , after it is become flame : but the enkindling of the vitall spirits , is , by many degrees , gentler than the softest flame ; as of spirit of wine , or otherwise : and besides , it is in great part mixed with an aeriall substance ; that it should be a mystery or miracle , both of a flammcous , and aereous nature . canon v. the naturall actions , are proper to the severall parts ; but it is the vitall spirit , that excites , and sharpens them . the explication . the actions , or functions , which are in the severall members , follow the nature of the members themselves , ( attraction , retention , disgestion , assimilation , separation , excretion , perspiration . even sense it selfe ; ) according to the proprietie of the severall organs ; ( the stomach , liver , heart , spleene , gall , braine , eye , eare , and the rest . ) yet none of these actions would ever have beene actuated , but by the vigour , and presence , ofthe of the vitall spirit , and 〈◊〉 thereof : as one iron would not have drawne another iron , unlesse it had beene excited by the load-stone ; nor an egge would ever have brought forth a bird ; unlesse the substance of the hen had beene actuated by the treading of the cock. canon vi. the livelesse spirits are next consubstantiall to aire ; the vitall spirits , approach more to the subsiance of flame . the explication . the explication of the precedent fourth canon , is also a declaration of this present canon : but yet further , from hence it is ; that all fat , and oyly things , continue long in their being ; for neither doth the 〈◊〉 much pluck them ; neither doe they much desire to 〈◊〉 themselves with aire . as for that conceit , it is altogether vaine ; that flame should bee aire set on fire . seeing flame , and aire , are no lesse heterogeneall , than 〈◊〉 and water . but whereas , it is said , in the canon , that the vitall spirits , approach more to the substance of flame , it must bee understood , that they doe this more , than the livelesse spirits ; not that they are more flamy , than airy . canon vii . the spirit hath two defires : one , of multiplying it selfe ; the other , of flying forth , and congregating it selfe with the connaturals . the explication . the canon is understood of the livelesse spirits : for as for the second desire , the vitall spirit , doth most of all abhorre , flying forth of the body ; for it findes no connaturals , here below , to joyne withall . perhaps , it may sometimes flye to the outward parts of the body , to meet that which it loveth ; but the flying forth , as i said , it abhorreth . but in the livelesse spirits , each of these two desires holdeth . for to the i ormer this belongeth ; every spirit , seated amongst the grosser parts , dwelleth unhappily ; and therefore , when it findes not a like unto it selfe , it doth so much the more labour , to create , and make a like : as being in agreat solitude ; and endevours earnestly ; to multiply it selfe ; and to prey upon the volatile of the grosser parts ; that it may be increased in quantitie . as for the second 〈◊〉 of flying forth , and betaking it selfe to the aire ; it is certain , that all light things , ( which are ever moveable , ) doe willingly goe unto their likes , neare unto them : as a drop of water is carried to a drop ; flame to flame : but much more is this done , in the flying forth of spirit , into the aire ambient ; because , it is not carried to a particle , like unto it selfe , but also as unto the globe , of the connaturals . meane while , this is to be noted ; that the going forth , and flight , of the spirit into aire , is a redoubled action ; partly , out of the appetite of the spirit ; partly , out of the appetite of the aire : for the common aire is a needy thing ; and receiveth all things greedily ; as spirits , odours , beams , sounds , and the like . canon viii . spirit detained , if it have no possibilitie of begetting new spirit , intenerateth the grosser parts . the explication . generation of new spirit , is not accomplished , but upon those things , which are , in some degree , neare to spirit : such as are humide bodies . and therefore if the grosser parts , ( amongst which the spirit converseth , ) be in a remote degree , although the spirit cannot convert them , yet , ( as much as it can , ) it weakeneth , and softeneth , and subdueth them ; that seeing it cannot increase in quantitie , yet it will dwell more at large , and live amongst good neighbours , and friends . now this aphorisme is most usefull to our end ; because , it tendeth to the inteneration of the obstinate parts , by the detention of the spirit . canon ix . the inteneration , of the harder parts , commeth to good effect , when the spirit neither flyeth forth , nor begetteth new spirit . the explication . this canon , solveth the knot , and difficultie , in the operation of intenerating , by the detention of the spirit . for if the spirit , not flying forth , wasteth all within , there is nothing gotten , to the inteneration of the parts , in their subsistence ; but rather they are dissolved , and corrupted . therefore together with the detention , the spirits ought to bee cooled , and restrained , that they may not be too active . canon x. the heat of the spirit , to keepe the body , fresh , and green , ought to be robust , 〈◊〉 eager . the explication . also this canon pertaineth , to the solving of the knot 〈◊〉 ; but it is of a much larger extent . for it fetteth downe , of what temporament , the heat in the body , ought to be , for the 〈◊〉 of long life : now this is usefull , whether the spirits bee 〈◊〉 , or whether they be not . for howsoever , the heat of the spirits must bee such , as it may rather turne it selfe , upon the hard parts , than waste the soft ; for the one desiccateth , the other intenerateth . besides , the same thing is available , to the well perfecting of assimilation ; for such an heat , doth excellently excite the facultie of 〈◊〉 ; and withall , doth excellently prepare the matter , to be assimilated . now the properties of this kinde of heat , ought to be these . first , that it bee slow , and heat not suddenly : secondly , that it be not very intense , but moderate : thirdly , that it be equall ; not incomposed ; namely , intending , and remitting it selfe : fourthly , that if this heat , meet any thing to resist it , it bee not easily suffocated , or languish . this operation is exceeding subtile , but seeing it is one , of the most usefull , it is not to be deserted . now , in those remedies , ( which we propounded , to invest the spirits , with a robust heat ; or , that which we call , operative , not predatory ; ) wee have , in some sort , satisfied this matter . canon xi . the condensing , of the spirits , in their substance , is available to long life . the explication . this canon is subordinate to the next precedent : for the spirit condensed , receiveth all those foure properties of heat , whereof wee spake : but the wayes of condensing them , are set downe , in the first , of the ten operations . canon xii . the spirit , in great quantity hasteneth more to flying forth , and preyeth upon the body more , than it small quantitie . the explication . this canon is cleare , of it selfe , seeing meer quantitie , doth regularly increase vertue . and it is to be seene in flames ; that the bigger they are , the stronger they breake forth , and the more speedily they consume . and therefore , over great 〈◊〉 , or exuberance of the spirits , is altogether hurtfull to long life : neither need one wish a greater store of spirits , than what is sufficient , for the function of life , and the office of a good reparation . canon xiii . the spirit equally dispersed , maketh lesse haste to flye forth , and preyeth lesse upon the body , than unequally placed . the explication . not onely abundance of spirits , in respect of the whole , is hurtfull to the duration of things ; but also the same abundance , unevenly placed , is , in like manner , hurtfull : and therefore , the more the spirit is shred , and inserted by small portions , the lesse it preyeth : for dissolution ever beginneth at that part , where the spirit is looser . and therefore , both exercise , and frications , conduce much to long life ; for agitation , doth fineliest diffuse , and commix things by small portions . canon xiiii . the inordinate , and subsultorie , motion of the spirits , doth more hasten to going forth , and doth prey upon the body more , than the constant , and equall . the explication . in inanimates this canon holds for certaine ; for inequality is the mother of dissolution ; but in animates , ( because , not only the consumption is considered , but the reparation ; and reparation proceedeth by the appetites of things ; and appetite is sharpened by varietie ; ) it holdeth not rigorously ; but it is so farre forth to be received ; that this varietie , bee rather an alternation , or enterchange , than a confusion ; and , as it were , constant in inconstancie . canon xv. the spirit , in a body , of a solide composure , is detained , though 〈◊〉 . the explication . all things doe abhorre a solution of their continuitie , but yet in proportion , to their density , or rarity : for the more rare the bodies be , the more doe they suffer themselves , to be thrust into small , and narrow passages ; for water will goe into a passage , which dust will not goe into ; and aire , which water will not goe into ; nay flame , and spirit , which aire will not goe into . notwithstanding , of this thing , there are some bounds : for the spirit is not so much transported , with the desire of going forth , that it will suffer it selfe to be too much discontinued ; or be driven into over-strait pores and passages : and therefore if the spirit bee encompassed with an hard body ; or else with an vnctuous , and tenacious , ( which is not easily divided ; ) it is plainly bound , and , as i may say , imprisoned ; and layeth downe the appetite of going out : wherefore wee see , that metals , and stones , require a long time , for their spirit to goe forth ; unlesse either the spirit bee excited by the fire ; or the grosser parts bee dissevered with corroding , and strong waters . the like reason is there , of tenacious bodies ; such as are gums ; save only that they are melted by a more gentle hear . and therefore , the 〈◊〉 of the body hard , a close and compact skin , and the like ; ( which are procured , by the drynesse of the aliment , and by exercise , and by the coldnesse of the aire ; ) are good for long life ; because they detaine the spirit in close prison , that it goeth not forth . canon xvi . in oyly , and fat , things , the spirit is detained willingly , though they be not tenacious . the explication . the spirit , if it be not irritated , by the antipathy , of the body enclosing it ; nor fed by the over-much likenesse of that body ; nor sollicited , or invited , by the externall body ; it makes no great stir , to get out : all which are wanting to oyly bodies : for they are neither so pressing upon the spirits , as hard bodies ; nor so neare as watry bodies ; neither have they any good agreement with the aire ambient . canon xvii . the speedy flying forth of the watry humour , conserves the oyly , the longer in his being . the explication . we said before , that the watry humours , as being consubstantiall to the aire , flye forth soonest ; the oyly , later , as having small agreement , with the aire : now whereas these two humours are in most bodies , it comes to passe , that the watry , doth , in a sort , betray the oyly ; for that issuing forth insensibly , carrieth this together with it . therefore , there is nothing , that more furthereth the conservation of bodies , than a gentle drying of them ; which causeth the watry humour to expire , and inviteth not the oyly ; for then the oyly enjoyeth the proper nature . and this tendeth not only to the inhibiting of putrefaction , ( though that also followeth , ) but to the conservation of greennesse . hence it is , that gentle frications , and moderate exercises , causing rather perspiration , than sweating , conduce much to long life . canon xviii . aire excluded , conftrreth to long life , if 〈◊〉 inconveniences be avoyded . the explication . wee said a little before ; that the flying forth of the spirit , is a redoubled action ; from the appetite , of the spirit , and of the aire : and therefore , if either of these bee taken out of the way , there is not a little galned . notwithstanding , divers inconveniences follow hereupon ; which , how they may bee prevented , wee have shewed , in the second , of our ten operations . canon xix . youthfull spirits iuserted into an old body , might soone 〈◊〉 natures course back againe . the explication . the nature of the spirits , is as the uppermost wheele , which turneth about the other wheeles , in the body of man. and therefore , in the intention of long life , that ought to be first placed . hereunto may bee added ; that there is an easier , and more expedite way , to alter the spirits , than to other operations . for the operation upon the spirits , is twofold ; the one , by aliments , which is slow , and , as it were , about ; the other , ( and that twofold , ) which is sudden , and goeth directly to the spirits ; namely , by vapours , or by the affections . canon xx. juyces of the body , hard , and roscide , are good for long life . the explication . the reason is plaine ; seeing wee shewed before ; that hard things , and oyly or roscide , are hardly dissipated . notwithstanding , there is this difference , ( as wee also noted in the tenth operation , ) that iuyce somewhat hard is indeed lesse dissipable , but then it is withall lesse reparable . therefore a convenience is interlaced with an inconvenience ; and for this cause , no wonderfull matter will be atchieved by this . but roscide iuyce , will admit both operations . therefore this would be principally 〈◊〉 . canon xxi . whatsoever is of thin parts , to penetrate ; and yet hath no acrimonie , 〈◊〉 〈◊〉 ; begetteth roscide juyces . the explication . this 〈◊〉 is more hard to practise , than to understand . for it is 〈◊〉 ; whatsoever 〈◊〉 well , but yet with a sting , or 〈◊〉 ; ( as doe all sharp , and soure , things , ) it leaveth behinde 〈◊〉 wheresoever it goeth , some mark , or print , of drynesse , 〈◊〉 cleaving ; so that it 〈◊〉 the iuyces , and 〈◊〉 the parts . contrarily , whatsoever things penetrate through their thinnesse meerly , as it were by stealth , and by way of insinuation , without violence ; they bedew , and water , in their passage : of which sort , wee have recounted many , in the fourth , and seventh operations . canon xxii . assimilation 〈◊〉 best 〈◊〉 when all locall motion , is suspended . the explication . this canon , we have sufficiently explained in our discourse , 〈◊〉 the 〈◊〉 〈◊〉 canon xxiii . alimentation from without , at least some other way than by the stomach , is most profitable for long life , if it can be done . the explication . we see , that all things , which are done by nutrition , aske a long time ; but those , which are done by embracing of the like , ( as it is in infusions , ) require no long time . and therefore , alimentation from without , would be of principall use ; and so much the more , because the 〈◊〉 of 〈◊〉 , decay in old age ; so that , if there could be some ; auxiliary natritions ; by bathings , vnctions , or else by clysters ; these things , in conjunction , might doe much , which single , are lesse available . canon xxiiii . where the concoction is weake , to thrust forth the aliment ; there the outward parts should be strengthened , to call forth the aliment . the explication . that which is propounded in this canon , is not the same thing with the former ; for it is one thing , for the outward aliment , to bee attracted inward ; another for the inward aliment , to bee attracted outward : yet herein they concur , that they both help the weaknesse of the 〈◊〉 〈◊〉 though by divers wayes . canon xxv . all sudden renovation of the body , is wrought ; either by the spirits ; or by malacissations . the explication . there are two things , in the body ; spirits , and parts ; to both these , the way by nutrition , is long , and about ; but it is a short way , to the spirits , by vapours , and by the affections ; and to the parts , by malacissations : but this is dillgently to be noted ; that by no meanes , wee 〈◊〉 alimentation from 〈◊〉 , with malacissation : for the intention of malacissation , is not to nourish the parts ; but onely to make them more fit to bee nourished . canon xxvi . malacissation is wrought , by consubstantials ; by imprinters ; 3 and by closers up . the explication . the reason is manifest ; for that consubstantials doe properly supple the body ; 〈◊〉 doe carry in ; closers up doe retaine , and bridle the perspiration , which is a motion opposite to malacissation . and therefore , ( as we described in the ninth operation , ) malacissation cannot well be done at once ; but in a course or order . first , by excluding the liquour , by thickners ; for an outward , and grosse infusion , doth not well compact the body ; that which entreth , must be subtile , and a kinde of vapour . secondly , by intenerating , by the consent of cousubstantials : for bodies , upon the touch of those things , which have good agreement with them , open themselves , and relax their pores . thirdly , imprinters are convoyes , and insi nuate into the parts , the consubstantials ; and the mixture of gentle astringents , doth somewhat restraine the perspiration . but then , in the 〈◊〉 place , followes that 〈◊〉 astriction , and closure up of the body , by 〈◊〉 ; and then afterward , by 〈◊〉 ; untill the supple be 〈◊〉 into solide ; as wee said in the proper place . canon xxvii . frequent renovation of the parts reparable , watereth and reneweth the lesse reparable also . the explication . we said in the preface to this history ; that the way of death , was this ; that the parts reparable , died in the fellowship of the parts lesse reparable ; so that in the reparation of these same lesse reparable parts , all our forces would bee employed . and therefore , being admonished by aristotles observation , touching plants ; namely ; that the putting forth of new shoots and branches , refresheth the body of the tree , in the passage ; wee conceive , the like reason might be ; if the flesh and bloud , in the body of man , were often renewed ; that thereby , the bones themselves , and membranes , and other parts , which in their owne nature , are lesse reparable ; partly by the cheerefull passage of the iuyees ; partly by that new clouthing of the young flesh and bloud ; might be watred and renewed . canon xxviii . refrigeration , or cooling of the body , which passeth some other wayes , then by the stomach , is usefull for long life . the explication . the reason is at hand ; for seeing a refrigeration , not temperate , but powerfull , ( especially of the bloud , ) is above all things , necessary to long life ; this can , by no means , be effected from within , as much as is requisite , without the destruction of the stomach and bowels . canon xxix . that intermixing , or entangling ; that as well consumption , as reparation , are the workes of heat , is the greatest obstacle to long life . the explication . almost all great workes are destroyed , by the natures of things , intermixed ; when as that , which helpeth in one respect , hurteth in another : therefore men must proceed herein , by a sound judgement , and a discreet practice : for our part , wee have done so , as farre as the matter will beare , and our memory serveth us ; by separating , benigne heats , from hurtfull ; and the remedies , which tend to both . canon xxx . curing of diseases is effected by temporary medicines ; but lengthening of life requireth observation of diets . the explication . those things , which come by accident , as soone as the causes are removed , cease againe ; but the continued course of nature , like a running river , requires a continuall rowing , and sayling against the streame . therefore , we must worke regularly , by diets . now diets are of two kindes ; set diets , which are to be observed at certaine times ; and familiar diet , which is to be admitted into our daily repast : but the set diets are the more potent : that is ; a course of medicines , for a time : for those things , which are of so great vertue , that they are able to turne nature backe againe ; are , for the most part , more strong , and more speedily altering , than those , which may , without danger , be received into a continual use . now in the remedies , set downe in our intentions ; you shall find only three set diets : the opiate diet ; the diet malacissant , or suppling ; and the diet emaciant , and renewing . but amongst those , which wee prescribed for familiar diet , and to be used daily , the most efficacious are these that follow : which also come not farre short of the vertue of set diets . nitre , and the subordinates to nitre ; the regiment of the affections , and course of our life ; 〈◊〉 which passe not by the stomach ; drinkes roscidating , or eng ndring oyly iuyces ; besprinkling of the bloud with some firmer matter , as pearles ; certaine woods ; competent vnctions , to keepe out the aire , and to keepe in the spirit ; heaters from without , during the assimilation after sleepe ; avoiding of those things , which enflame the spirit , and put it into an eager heat , as wine , and spices : lastly , a moderate and seasonable use of those things , which endue the spirits with a robust heat ; as saffron , cresses , garlick , elecampane , and compound opiates . canon xxxi . the living spirit is instantly extinguished , if it be deprived either of motion ; or of refrigeration ; or of aliment . the explication . namely , these are those three , which before we called the porches of death ; and they are the proper and immediate passiōs of the spirit . for all the organs of the principall parts , serve hereunto ; that these three offices be performed ; and againe , all destruction of the organs , which is deadly , brings the matter to this point , that one or more of these three faile . therefore , all other things are the divers wayes to death , but they end in these three . now the whole fabricke of the parts , is the organ of the spirit ; as the spirit is the 〈◊〉 of the reasonable soule ; which is incorporeous and divine . canon xxxii . flame is a momentany substance ; aire a fixed ; the living spirit , in creatures , is of a middle nature . the explication . this matter stands in need both of an higher indagation , and of a longer explication , than is pertinent to the present inquisition . meane while , we must know this ; that flame is almost every moment generated and extinguished ; so that it is continued onely by succession : 〈◊〉 aire is a fixed body , and is not dissolved ; for though aire begets new aire , out of watry moisture , yet notwithstanding the old aire still remaines ; whence commeth that super-oneration of the aire , where of we have spoken , in the title , de vent is : but spirit is participant of both natures ; both of flame and aire ; even as the nourishments thereof are ; aswell oyle , which is homogeneous to flame ; as water , which is homogeneous to aire : for the spirit is not 〈◊〉 , either of oyly alone , or of watry alone , but of both together ; and though aire doth not agree well with flame , nor oyle with water ; yet in a mixt body they agree well enough . also , the spirit hath from the aire , his easie and delicate impressions , and yeeldings ; and from the flame , his noble and potent motions and activities . in like manner , the duration of spirit , is a mixed thing ; being neither so momentany , as that of flame ; nor so fixed , as that of aire . and so much the rather it followeth not the condition of flame ; for that flame it selfe is extinguished by accident ; namely , by contraries , and enemies environing it ; but spirit is not subject to the like conditions and necessities . now the spirit is repaired , from the lively and floride bloud of the small arteries , which are inserted into the braine ; but this reparation is done by a peculiar manner , of which we speake not now . finis . notes, typically marginal, from the original text notes for div a01454-e3470 to the i artic. notes for div a01454-e5830 to the 2 artic. notes for div a01454-e10390 to the 1. article . notes for div a01454-e13720 to the 4. artile . notes for div a01454-e14490 to the 5 , 6 , 7 , 8 , 9 , and 11. article . notes for div a01454-e20790 to the 10. article . to the 12 , 13 , and 14. artic. notes for div a01454-e44020 to the 15. article . notes for div a01454-e48070 to the 16. article . christian observations and resolutions, or, the daylie practise of the renewed man, turning all occurrents to spirituall uses, and these uses to his vnion with god i. centurie : vvith a resolution for death, &c. / newlie published by mr william struther ... struther, william, 1578-1633. 1628 approx. 375 kb of xml-encoded text transcribed from 195 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a13075 stc 23367 estc s1007 23167901 ocm 23167901 26336 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a13075) transcribed from: (early english books online ; image set 26336) images scanned from microfilm: (early english books, 1475-1640 ; 1782:11) christian observations and resolutions, or, the daylie practise of the renewed man, turning all occurrents to spirituall uses, and these uses to his vnion with god i. centurie : vvith a resolution for death, &c. / newlie published by mr william struther ... struther, william, 1578-1633. [8], 290, [6], 78, [6] p. printed by the heires of andro hart, edinburgh : 1628. signatures: a-t⁸, ²a-e⁸ ²f². errata: p. [6] at end. includes index. 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and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion christian observations and resolutions . or , the daylie practise of the renewed man , turning all occurrents to spirituall uses , and these uses to his vnion with god. i. centvrie . vvith a resolution for death , &c. newlie published by mr william strvther , preacher of the gospel at edinbvrgh . ecclesiastes . 2. 14. the wise mans eyes are in his head , but the foole walketh in darknesse . edinbvrgh , printed by the heires of andro hart. anno dom. 1628. to god almightie , gratiovs , mercifvll , &c. father , sonne and holie ghost . his most vnworthie seruant thristing his glory in the saluation of the saints . mr. w. strvther . these first fruits of thine owne grace in mee , i offer to thee , o fountaine of grace : thy thoughts are pretious to mee , and thy meditations sweete . all the desires of mine heart is to thee , and to bring thy saiuctes to thy fellowship , that in that vnion , they may enjoy thy selfe , and partake true happinesse . blesse all meanes vsed to that good end , that they may proue meanes of thine owne choyse , and worke . but aboue all , shedde abroad thy loue in the hearts of thy people , then our preaching and writting will bee either lesse needefull , or more fruitfull . thou hast won● to thy selfe for euer the heart that is deepelie affected with the sense of thy loue : thou knowest that it can no more byde or rest off thee , than a stone of it selfe can hing in the aire . while i thinke of thee , my thoughts increase themselues , and while i preasse to expresse them , i can not satisfie my selfe , in that expression . thou art in the heart that loueth thee truelie , and that heauenlie affection ouercommeth it twise ; once in vnspeakeable softning sweetnesse ; nixt in an vnsufficiencie to vtter it : but this is some remeede , that it can poure it selfe immediatelie vpon thee : words & writes come shorter than thoughts , and thoughts shorter than the affection , the onelie just and equall expressing of the affection , is to thrust it selfe on thee , and to adhere and inhere in thee continuallie . it sufficeth mee , that thou knowest mine heart , and thine owne worke in it . let the meditations of mine heart and the words of my mouth , bee acceptable to thee , o god , my strength , and my redeemer , and direct thou the workes of mine hands , that all may serue to the magnifying of thy glorious grace , and edifying of thy people . amen . to the christian reader . the present time ( christian reader ) both offereth these obseruations to me , and throweth their publication from mee : none walketh with opened eyes , but these and the like shall occurre vnto him . this time of the gospel aboundeth in the meanes of sauing knowledge , but few partake it : the most part brutishlie neglect it ; other in their search are carried on the by : seeking , affecting , and resting on trifling knowledge as on happinesse ; and many who in some sort find it out , doe separate from it both affection & action , & so preuailing athesme , giueth thee effront to sauing knowledge & grace in the gospel : but the sun sendeth a quickening heate as well as a shining ●ight ; and man is borne with heart and hands , as well as with eyes : the worke of light is to discouer , but affection separateth vs from the discouered euill , and ioyneth vs to the knowne good ; and to walke in the direction of that light , and the discerning of affection is to know sauinglie . it is the best knowledge which is about the best things , and needeth least change at death . to know god and our happinesse in him , hath no change at death , but in the degree aduancing to perfection : as other thinges , so other knowledge will then vanish : this is the affectuous and actuous knowledge according to godlinesse , wherevnto i labour in the lord to stirre thee vp . that knowing god in christ , thou may liue in him , and walke in him : the sense of a god-head , is the marrow and kernell of christianitie : without this all our knowledge is but a carcase of knowledge , & wee our selues the carions of christians : the lord worke these good things in thee , and thee to his image , to fill thee heere with grace , and heereafter with glorie . amen . thine in the lord , mr. william struther . christian observations and resolvtions or the daylie practise of the renewed man , turning all occurrents to spirituall uses , and all these uses to his union with god. 1. the christian furniture . three thinges are necessar for our christian walking , the right end , the straight way ; and a good guide : and all these are to bee found in god alone ; his glorie is the right end , and the high way to this ende , is his word ; and himselfe the onelie guide ; yea , hee himselfe is all these three : hee is the way , and the trueth , and the life ; for wee are led by his spirit in his will to himselfe . his presence in mercie giueth vs all this furniture , and without it euerie man goeth astray ; some seeke the right end , but choose not the straight way : some find the straight way , but seeke not the right end : in place of god they seeke and follow themselues ; in all their businesse , they aduance not one foote from their first and naturall condition , but are more drowned in miserie , than at their birth . the truelie godlie come to this threefold blessing : the more sincerelie they intend his glorie , the more sure are they of his direction and guiding : this is abrahams walking before god , and enochs walking with him , and paul his walking in him . the present fruite is answerable to such grounds , a certaintie to obtaine such an end , because of the way and guide , a securitie in that way , and a joy in the conscience of rhem all . the conscience of the sinceritie of our intention , of our endeuouring to find and walke in the way is a great degree of his presence in grace , & a presage of his presence in glorie : the soule that laboureth for this sort of walking in this life , shall bee with him for euer after this life . the most part of men proclaime to the world , that they haue neuer thought earnestlie of this iourney : their furniture is rather for hell ( if such a iourney needed furniture ) then for heauen : they take this worlde for their home , themselues for their end , their guide , and guarde , loosing their heartes to all vngodlinesse and vnrighteousnesse : but the godlie know they haue no byding citie heere : therefore , they seeke for one to come , and deale with god for this prouision in so dangerous a way . hee may bee sure of that end , who is guided and guarded by god in the way to it : hee who is now alwayes in god , must bee with god for euer . so hee guideth his owne with his counsell , and afterward bringeth them to his glorie . 2. operations of gods spirit are powerfull . the working of gods spirit is neither at our desire , nor our direction : hee bloweth where hee listeth , and gods kingdome commeth not by obseruation : our euill deseruing hath more power to stay him , than our desires to set him on worke ; omissions grieue him greatlie , but commission of grosse sinnes grieue him more , they can procure both the intermission of his worke , & a temporall desertion , though hee neuer depart simplie from the elect. wee can not fore-see his comming , but wee may feele his working . the worke it selfe telleth vs that hee is in the worke : when hee lurketh , what confusions in the minde , and disorder in the heart ? in great businesse we make but slow speed , all is in a manner forced , and nothing doeth promise the desired successe . but when hee showeth himselfe , o what a change in the soule ! illumination is great in the varietie , and the clearnesse of light , and euerie power hath the owne seale stamping the heart , all goeth then so easelie , as the soule sufficeth not to take vp particularlie his working . in that diuine worke , it findeth the power of a diuine nature ; no creature can either worke so mightily in vs , or affect vs in that kinde or degree . it hath more increase of light , affection , sense , and sweetnesse in one houre , than in some other moneths . as the soule moueth the bodie , so hee moueth his giftes and graces in vs , which are as a carcase without him : hee is both the worker & teacher of his own operations ; & moueth vs to mak due use of them , his desertions are grieuous , but his felt operations doe largely recōpence that grief . it is good both to feare & eschew his desertiō , but when we find it to comfort our selfe in the remembrance of his bygone , and assurance of his future working to our former joys . his work is euer powerful , but not euer sēsible . we know that the hand of the horolodge hath moued , when it commeth to the houre , but our sight discerneth not the mouing of it : his worke is oft-ten secret to vs , and yet forcible ; thereby our condition is changed to the better , though we obserue not aye the progresse of that bettering : when hee both worketh in vs sauing graces and a feeling of his worke , so that his worke , and our sense of it doe meete together , that is our vnspeakable ioye . 3. the fruitfull worke of our thoughts . as our thoughts are called light , so is our accompt of their worke : they are restlesse , and wee are carelesse what and how they worke ▪ no man can hold them within : both outward things draw them out , and themselues are giuen to wandring , euen while wee are musing to hold them in order , as water they slide away : in their going out they carrie the soule with them , and at their returne , report some fruite of the matter which they considered . but many doe neither obserue their going out , nor their returne , they let them out on euerie thing , & mak use of nothing , & some are worse in a profaine libertie , they send them out on impious and naughty matters , and take them home fraughted with pernicious and sinfull reports . god hath giuen vs our soule for a better use , as he hath set it in the bodie to quicken and moue it , so also to keepe a fruitefull intercourse with outward things : if it went simplie out of the bodie , death would follow : if it remained inclosed in it , there could bee no intercourse with outward things : god hath appointed a midde way , that the substance of it shall abide in the bodie , but it sendeth out the thoughts as fearchers and intercommers . our best in this kinde , is to follow gods appointment , not to let our thoughts wander rackelessie , but to send them in order , not on euerie trifle , but on good things , and at their returne , to receiue their worke in order . a wise soule in this thought-work , is as a bee-hyue , all the powers are in labour , a continuall going out , and returning : no power idle , and none returne emptie , and all their obseruations as honie laid vp for use : it gathereth and disgesteth in it selfe a substance , & masse of purified knowledge , and that for affection and action , and all of them for the obedience of god and union with him . fixed endes make an well ordered and fruitfull course : it is good to intend the good of our callings , and then to set our thoughts to worke about the way : painters draw first the lines , & thē fill vp the spaces , & compleat the portrate : and frost turneth first the face of water in hard lines , and then equalleth all with yce : and the bodie of a childe in the wombe , hath first the noble partes framed , then all is filled vp to the comelie proportion of a bodie : so the bodie of profitable knowledge hath first the noble partes framed in our fixed designes , then the enterjected spaces are filled vp by the minds daylie labour . a ball striken in the open fielde goeth straight out from vs , but in a tinnice the wall maketh it returne to our hand : so if our thoughts goe out rackleslie , they ●uanish : but if wee hem them within the compasse of fixed intentions of our calling and particular taske therein , they come home with pertinent obseruations : in the first case they are as the rauen fleeing about the arke of noe , but not entring in it : in the next they are as the doue , returning wearie at euening with the fatnesse and peaceablnesse of the oliue . 4. gods peace a sweete vade-mecum . health of bodie , and peace of conscience , are two substantiall blessings : without them other blessinges are not pleasant to vs ; and this peace is better than health , as the soule is better than the bodie . the ground of it is gods free loue ; the price of it , christs satisfaction ; the worker of it , gods owne spirit , the mettell vpon which he stampeth it , is a good conscience ; the fruite of it , the joye of the holie ghost . it cannot bee keeped , but by great circumspectnesse : sathan cannot endure such a iewell in the midst of his kingdome . it is vineger to his teeth , and smoak to his eyes , to see gods children full of this peace in the midst of all his snares , wee haue it in the world , but not of it , neither can the world know it , nor giue it , nor take it from vs. it sweetneth the bitternesse of our afflictions , and doubleth the sweetnesse of prosperitie : goe with it whither wee will , we haue a better jewell in our heatrs , than all the treasures on earth . o what comfort is it ! when wee lift vp our heartes to god , and hee meeteth vs with softnesse of heart , and joye in spirit , when hee maketh the beames of his face in christ to strike on our soule , to warme and quicken them , and doubleth his grace in vs , in the conscience of these things . it is gods seale in the godlie , but the wicked neither haue it , nor care for it . a wonder it is , howe men can liue in the world without this peace : non can well liue in a kings court or countrie , without his peace . and how shall they liue in the world his great familie , and not care for his fauour ? and yet men vnder their kinges wrath may lurke in their dominions , but no place can hide them from god : there is small appearance , that they who care not for this peace , doe know god ; strangers taste not of this ioye , but gods children , who know the worth of it , will not value it with all the world : for worth , it passeth all vnderstanding , and for use , it guardeth the heart and mind , in the sauing knowledge of the lord iesus christ. it is sweete in our life , but shall bee more sweete at our death , then we shall see his face not frowning , but smiling on vs ; wee shall not bee amazed , but rejoyce when hee commeth with his messenger death , to loose our bands : who can conceiue simeons joye , when hee song , now letteth thou thy seruant depart in peace ? hee could neuer haue so spoken of death , without this peace , and a sure ground had hee , for his eyes did see , his armes did carrie , and his heart was full of the saluation of god , the prince and pryce of this peace . it is a guard in our life , and a bridge at death , to set vs safe ouer the gulfe of miserie , and enter vs in heauen . 5. wee are fooles about happinesse . our greatest folie is where wisedome should bee greatest , euen in the choose and pursute of true happinesse : wee cannot heere possesse all thinges , and yet confusedlie wee couet them , & when wee choose one of them , it is not the best , but the worst of all , in so farre as wee make it our best . god is to bee sought aboue all , hee may bee seene and found of all , yet the most part knoweth him not , and seeketh him not . they professe wisedome , but they practise folie herein , they are not spiritually daintie either in choose or their affection , any thing contenteth them : the base lump of the earth and vanities of it , are felicitie to them : and though there be some choyse blessings in the world , they light rather on the trash , than on the good substance : as they passe by god himselfe to his gifts , so among his gifts , they misse the corne , and choose the chaffe : neither doeth their folie stand heere , it can imagine to it selfe an happinesse in this miserable miscarrying . this is indeede a fooles paradise , a conceate plat-formed by our selues : we are delighted with these vanities , and captiued by them , which proueth our naughtinesse . raw and racklesse choosing , maketh faint pursuing . true happinesse , as all true good , hath an alluring and drawing vertue , and the godly by their inclining & yeelding dispositiō to it , are made partakers of it to their happines : their care about it , is as far aboue other cares , as it selfe excelleth other things . if this rule bee applyed to mankinde , how few shall bee found in the way of true happinesse : professe with men , and imagine with themselues as they will , there is none appearance , that either they haue found the alluring power of it , or rendred themselues in their greatest desire and care , for the obtaining of it . it deserueth the flower and prime of all our labours , and their smallest remaines may serue other trifles : but when this order is inverted , such men lye as fast in miserie , as they are blinde and lazie in the pursute of true happinesse . if true good haue drawen vs forceblie to it selfe then wee cannot but seeke it earnestlie . this is true wisedome , to passe by all thinges , that wee may finde god : to count these deceiuing imaginations about happinesse , to bee tyrranous foolries , in the midst of so manie euils in the world to find out the good , and among so manie goods , to finde out the true and best good , euen our good god , and rest on him . 6. death surpriseth the most part of mankind . manie are on their death-bed before they thinke rightlie of life : they are going out of the world , while they begin to know wherefore they came in it : wee come in it for this great businesse , to saue our soules , in the faith and obedience of god , but when wee haue time to doe it , we forget that busines , and then begin to thinke of it when the time appointed is gone : we spend much time in doing nothing , and more in doing euill ; but little or none in that great matter wherefore wee were borne . the life of sinne is in vs before the life of god , and fearing the owne ejection , preoccupyeth the other , and taketh all time to it selfe . and mortalitie seasing on vs in our conception , before our perfect life , subjecteth vs to inevitable death before wee liue the life of god. the soule must bee in perplexitie at the houre of death , that seeth the day spent , and that assigned businesse not begun : a traueller that seeth the sun setting when hee is entring on the journey ; must bee agast , the euening of the day , and morning of the taske doe not well agree together . all the time that remaineth is too short for lamenting the losse of bygone time , and if gods mercie did not infinitelie exceed our euil , none could be saued after such a neglect . time bygone cannot returne , but may be redeemed , and this redemption is not in the extent of the worke , but in the equiualence of it ; god worketh not by such lent proceeding as hee doth in them that spend their time well , but at-once hee perfecteth them : as hee pardoneth their sinne , so he perfecteth their sanctification . though god doe this in some , yet he biddeth all use their time well , while it goeth . the fruitfull use of it may cost vs the losse of manie trifling joyes , but that shall bee recompenced with solide fruite . fearfull will that encounter be , when grimme death findeth a man in sinne & carelesnesse , he must cry in the bitternes of his heart , hast thou found me mine enemie : but when it findeth vs in our worke , and at peace with god , pleasant will bee that meeting : it is gods messenger to loose vs out of the yoake , and bring vs to our promised and exspected reward . how joyfullie shall that soule goe to god , that hath so liued , as euer in the worke wherefore it came in the world : when the conscien●e at death saith to god , lord , i beare this man record , that hee hath worne himselfe , and spent his time in seruing and obeying thee . this testimonie is sweet● in our life , when wee lye downe at night wearie of our labour , ryse earlie to it againe , and are crossed for our fidelitie in it , but more sweete in our death . that man is blessed , whose way , and journey , time , busines , & breath goe altogether . the apostle closeth all sweetlie , i haue run my race , i haue keeped the faith , hencefoorth is laid for mee the crowne of glorie : hee who liueth the life of the righteous , shall die the death of the righteous , and shall not bee surprysed of death . 7 the great profite of prayer some spirituall exercises augment light , as reading , hearing , conference : other augment life and affection , as meditation , and praise : but prayer is for both : it openeth the minde to see more clearelie , and softneth the heart to bee more sensible , the light of god shineth then most fullie , when wee see our god and our selues in his light , and the fixing of our minde on him , cannot but draw our heart to him , the more clearelie wee see him , the more wee loue his goodnesse , flee his offence , and burne in greatest desire of his union in christ : it setteth all the powers of the soule on all the reuealed properties of god , and powring out it selfe on him , by all these receiueth the influence of his goodnes most fullie and sensiblie : faith , hope , loue , delight , and all other graces are herein busied on their sweetest worke , and god in christ , comming downe to our weaknesse , draweth vs so neare to him , that wee may taste how good and gratious hee is . it is the most immediate worship of god , wherein wee draw neere to the throne of grace , and adore an incomprehensible god-head in christ ; wee are thereby not onelie for the present filled with loue , reuerence , and feare of a divine majestie , but at other times holden vnder that same disposition : we know wee are euer in his sight , and remaine in some measure affected to him , as wee are in the time of prayer . beside the great blessinges that wee obtaine in it , this is a great one , that by daylie standing before god , wee know him more and more to our union with him : no soule can seeke his face , and see him daylie , but must affect him , and render it selfe absolutelie to him . the disposition to it , the worke of it , and the fruite of it , are three great blessings . poperie is mercenarie , and doeth no seruice to god , but vnder name of hyre : so is it in prayer ; they haue proclamed to the world , that they know neither the delight nor fruite of it , while they call it a laborious worke , & put it among penall satisfactions . if they had the spirit of adoption , crying , abba father , they could not haue such pleasure as in that exercise : no ; there is no greater torture to a deuoute soule , than to bee stayed from it . the heart-scald doeth not so vex the stomacke , as these impediments doe the soule . the impressions of god are so strong in that heauenlie conference , that nothing can counterfit them , and our contentment so sweete by that sense of his loue , that no humane delight can equall it . when our heart is taken with a delight to pray , we haue found a compendeous way to know god sauinglie , and to bee taught of him : next to his holy word , the impressions and affe●●ions obtained in prayer , are two cleare commentaries of his divine properties . 8. fruitfull labours in our callings . our soule hath the owne measure , which it can not well exceed ; within that compasse it worketh easily & profitablie : without it , and aboue , there is great toyle , but no fruite . in our calling and gift wee may doe something , because of gods ordinance & promise : but without them wee are out of our theets , and haue neither a promise of his presence or blessing : yet in our calling and gift , wee may exceede , if wee reach vs further than the measure of our gift promiseth : as god hath distinguished men by callings , so by giftes in a calling , and men of that same gift by sindrie degrees of the gift . the lacke of this consideration , maketh so many crosse themselues , and others , and forceth god to mis-know his owne ordinance , while they walke not as hee appointeth . while euerie man will doe euery thing , no man almost doeth any thing as hee should . our gift and measure of it , is our talent : and the labour of our calling , is ou● exchange : according thereto , our place is reckoned , both in mankinde , and the church , & so our reckoning wil be at the last day . it is wisedome to consider our calling , gift , and measure of the gift : the calling giueth authoritie and power : the gift , sufficiencie : the measure of the gift , dexteritie : and all of them in this harmonie promise a blessing . the calling presenteth the taske to vs : the gift , the parte of it : and the measure , the degree of the taske : to labour without a calling , is curiositie : without a gift , is presumption , and without a measure , is a foolish ouerweening and ouer-reaching , it is an abusing of the worke , our gift and our selfe . hee shall not bee ashamed of his reckoning , whose labours haue beene all within the bounds of his calling ▪ and their measure within his gift & degree . as god hath first blessed him with the honourable imployment of a calling , and next , with some sufficiencie for to doe it : and thirdlie , with some answerable successe : so in end , he shall crowne all these blessings with acception , both of himselfe , and his labours : well done faithfull seruant , thou hast beene faithfull in little , i will make thee ruler ouer much , enter into thy masters ioy. 9 the world is worse and worse . manie doe wonder wherefore the world is worse and worse , and that justlie how so bad a thing can grow in euill : it lyeth all in euill , euen in sathans armes , and that is euil enough . it would appeare that long instructions , letters , diuine and humane lawes , and discipline , exercise of religion , examples of gods judgements for sinne might haue some force to mend it . these would indeede proue forcible to a curable nature , but the world is vncurable . the heart of man which is the heart of the world , is desparatelie and incurablie wicked . though some men be renewed , yet they beget not renewed men , but naturall : euerie age commeth in with the owne guise to adde euill to the former : their corruption letteth them not see the good of former or present times , they take hold of euill , and thinke it a proofe of their succession both to follow that , and augment it . as a kinde burgesse in a citie loueth the increase of common good , so euerie man the increase of the common euill of the world ; how can it bee good , since it hath no good of it selfe , but resisteth the goodnesse that god offereth to it ? all the sins of former ages remaine in it , & by reason of mans great corruption , and gods just desertion increaseth wonderfullie : and the prince of it watchfull at all occasions multiplieth wickednesse , that god may multiplie wrath . it is kindlie to euery thing to growe in its owne gift , good thinges by reason claimeth that groweth , but euill , by violence obtaine it . wee must seeke a new world in this olde one , for this will neuer amend : hee shall finde his life for a prey , who keepeth himselfe from the contagion of his time . though wee bee some part of it , yet let vs not be like to it : the new man with new grace , shal mak good plenishing for a new heauen : when like draweth to like in the justice of god , we shall bee gathered to heauen , while the incurable world goeth to their owne place . hee must bee secured by sauing grace , who would not bee lossed in the worlds wickednesse . this preseruatiue commeth onely of god , who hath chosen vs out of the world , as hee can prouide vs peace in the midst of it , so can hee preserue vs in despyte of it : hee is ouertaken in the worldes sinne , and shall bee involued in their damnation , who seeth not this common euill , and keepeth not himselfe from it . we are foretold that the world wil grow worse , and are commanded to forsake it : but the latter ages loue it more than the former did : doubtlesse this is because man in his tyme groweth worse than the world : it was neuer good to loue it , no , not at the best ; but now in the end of it , when it is worse than euer it was , to dote vpon it , is extreame madnesse : such a dotage may end in a perpetuall union with it , or rather in destructiō . if we be the excellent ones of god , and sainctes on earth , wee are better than the world , because wee are hi● choyse out of it , and it is certaine that hee chooseth the best ; what euer wee be by nature , we are vnspeakablie bettered by his electiō , which maketh vs that which he choyseth , and calleth vs to . it is therefore a frensie to prostitute the excellencie of gods image in vs vnto so base an idoll as the world . 10 discouerie of mans closed heart . o what a discouerie would it bee , if mens heartes were as well seene as their body : small moats goe not thicker in the sunne beames , than mans intentions and ends : and the threed of spiders in a wood , doe no more crosse and woft through other , than mens wayes to their endes . it is a wonder how man , one in kinde , can be so contrare in their ends and wayes : and it is a strong argument , that the most part misse the right end , and runne the wrong way . the chiefe good is one , and the right way to it , is onely one , but man missing the right , falleth in innumerable errors : and it is yet more wonderfull , that euerie man resteth on a double perswasion , both that his end is good , and that his wayes will bring him to it . neither is this all , but euery man setteth himselfe as a pettie god , both for worth to obtaine , and for wisedome to compasse them . as it is gods priuiledge to know the heart immediately , so is it his wisedome to hide it from men : if all the thoughts of it were seene of other , there could be nothing , but a perpetuall striuing in mankynd , and euerie one abhorred of other for their monstruous thoughtes , neither the seas , nor africke can bring foorth such monsters as mans heart in one houre . it is best to cast off all wrong ends , and eschew all by-wayes , to set true happinesse before vs as our end , and walke toward it in faith and obedience : other ends will proue no more fixed , than fleeing moates in the aire : and other wayes , haue no more force to fitch these ends , thā speeders threeds haue to draw a great weight . our heart is euer opē to god , let vs opē it to mā also , the words & deeds of a single heart , make it visible to man : except they be possessed of satan , they cannot but loue that heart , that is ful of the loue of god : the wicked labour to hyde his thoughts , but the godly affect to haue them knowne : hee is as the man , who craued not his house to bee so built , that he might see all mē , & none see him : but rather that all men might see him in the most retired corners of his house : hee assureth himselfe to bee acceptable to man , if the honestie of his heart were seene . why may he not byde the tryall of man , who hath already sustained the sight , & findeth the approbation of god , to the honesty of his heart ? both the vprightnes of the hart , & testimony of that vprightnes are knowne of god alone , and the vpright heart that hath them . the world will not see that vprightnesse , and they cannot heare the testimonie of it , but god approueth that vprightnesse , and confirmeth that testimonie , and the soule that is sensible of all these , resteth in securitie . 11. youth and old age. youth in many may bee called a foolish seede time to a mourning age , and old age , a bitter haruist to a foolish youth : though in youth wee escape grieuous and slandrous sinnes , yet none lacketh his slips and infirmities , thogh speciall prouidence keepe vs from grosse commissions , yet none is free of sinfull omissions : none seemeth to bee more free of the folies of youth , thā they who are soone called effectually to grace , yet haue they their owne neglects : while they are keeped by gods spirit from fleshly pollutions , they are caried often by fleshly presumption . sathan is so craftie , that when hee cannot set our corruption to worke on the owne taske of sinne , he can abuse the beginnings of grace : and so many vpon the cōscience of grace , soone receiued , fall either to neglect of their particular calling , or conceating of a perfection , are carelesse of grace it selfe ; their strong and short beginnings , are followed with slow and weake proceedings . these are indeede two blessings in themselues , to be soone called to grace , and before our calling , to bee free of grosse sinnes . againe , these are contrare euils , to bee long of calling , and monstruous in sinne before our calling : but sathan abuseth the first two blessings in making vs carelesse after our calling , as though wee needed not to bee zealous , because our former life was not slandrous . and god turneth the other two to good , in making them more zealous , who were long of calling , and grieuous sinners before it . s. paul did more euill before his conuersion , than all the apostles , and answerablie more good after it . in euerie one there is matter eneugh for mourning to old age . it is great cruelty in youth , to make ●o noysome prouision for age : that the tyme wherein wee looke for joy and rest , should bee turned in sorrow . age at the best hath sufficient griefes : it is of it selfe a sicknesse , and a neighbour to death and needeth not so bad prouision of youthlie folies . but since the first cannot bee auoyded , it is better to mourne in olde age , than in hell fire for euer . if the experience of age cannot be found in youth , let not the rashnesse of youth rule in olde age also . it is better so to diuide our life , that there bee some mourning for euill , than to turne it all both youth and age in a seede time to hell : but it is best of all to haue a seede time of grace in our youth for a joyfull olde age , and to turne both youth and age in a seede time for glory in heauen . the godly in the midst of their corruptions sow this seed , a care to please god in a faithfull discharge of their calling , is a matter of joy for their olde age. foolish youth shareth vnequally with old age : it taketh libertie to it selfe , and reserueth nothing but bitter pennance to the other : if they fell not both in one person , it were hard that age should smart for youths follies . it is lamentable that our first and strongest time hath least wit , & our wisest age hath least strength : wee haue wounded our selues deadlie before wee know our estate , and all our after-time is to cure these wounds . o how happie is hee , whom gods effectuall grace saluteth at the cradle ! and with his first discerning , indueth him with the loue of god , his word and worshippe , and by the exercise of his mind , soweth such a seed of grace , that old age hath not a beedrole of folies to repent . if wee learne the wayes of god in our youth , when wee are olde , wee will not depart from them . if hee fill vs with mercie in the morning of our time , wee shall bee glad , and rejoyce all our dayes . that is a commendable youth , which is olde in grace , and sauoureth of the wisedome and holinesse of the antient of dayes : and that is a glorious olde age , which waxeth new in grace , and in the newnesse of a glorious eternitie : as that gracious youth endeth in a more gracious olde age , so that olde age shall end into , and bee succeeded with an endlesse glorie . 12. deuotion & obedience are pleasant twinnes . deuotion and obedience are pleasant twinnes : deuotion begetteth obedience , and is increased by it ; when the spirit is bent on god , all the graces in it are at their highest extent : it cannot containe it selfe , but in affecting him , and delighteth it selfe most sweetely , both in powring out it selfe tenderly on him , & in a large receiuing his influences : at that tyme , all impediments of obedience , are remoued , and the greatest spurres added to set vs fordward : then we answere him with a ready heart , speake lord , for thy seruant heareth : soft wax is easilie stamped , and hot yron easilie forged , so the softnesse of a deuotious heart , is plyable able to god : as it droppeth out tender affections , so it will yeelde obsequious actions to him : disobedience commeth of hardnesse , but the heauenly warming of gods loue turneth that hardnesse in a willingnes and affectuous●nesse to him : as hee powreth in it the sen●e of his loue , so it powreth out it selfe in all powers on him againe . so long as it is in this temper , god can command no vnpleasant thing to vs ▪ though otherwise it were impossible , yet it is welcome , because of his will : this disposition in it selfe is a great degree of inward obedience , in so great a forsaking and going out of our selfe to bee one with him : what a gladnesse is it , to haue the occasion to testifie our loue to god by obedience ? and this daughter of deuotiō doth nourish her mother . the conscience of obedience doubleth deuotion : we cannot satisfie our selfe in wondring at gods goodnesse , who hath blessed vs with the grace of sincere obedience ; that his grace is not common in commanding onelie , but a speciall and returning grace , turning vs home to him , in doing that which his commanding goodnesse exacted . deuotion tyeth vs to god , and that for his infinite goodnesse in himselfe , & his sauing goodnesse communicate to vs : and beeing in so sweete bands , how can wee better discharge our selfe of them , than by honouring him in holy obedience ? and the more wee discharge our selues , the more are wee bound . euery degree of sufficiencie to obey , and euery act of obedience increaseth deuotion : the more grace that god giue vs for obedience , the more we loue him , & cleaue to him , as the fountaine from whom all good floweth , and the end to which it returneth . these twinnes both liue and die together : a dry and a withered heart voyd of deuotion , is also barren of obedience , and lacke of obedience , lacketh the testimonie of strong obeying grace , and the matter of new and greater deuotion . hee that would haue them both , let him begin at deuotion , and the other will follow . a constant and tender affection to god , meeteth not his commāds with disobedience . these twins are feete to goe to god , & wings to flee to perfection . the first is a bond of our union , and the second , a proofe that wee stand firme in that union with him . 13. holy necessities are no distractions . all distractions are not of alike nature ▪ some directlie marre our proceeding , as businesse without our calling ▪ other are seeming distractions , a ●●●●nesse in some other part of our cal●●●●g then wee haue presently in hand : these last are not properly distractions , but rather preparations . when a pastour is going to the pulpit , it is not distraction to visite a sicke person , but rather a sanctification for the publicke work : our task is to bring soules to god , and sicknesse is a conuenient tyme for it : reaping in the haruest , is as pleasant to the labourer , as his sowing , and to deliuer people in the hand of god , on their death-bed , is a closing of our labours about them : wee sow the seed of the word out of the pulpit , and finde the fruite of it in their affliction . i haue often found in conference with the afflicted , and in the way going and comming from them , moe points of meditation , than possibly in moe hours of reteerdnesse . gods ordinances doe further one another , and obedience to them , hath euer a blessing following it : it is no distraction that separateth vs not from the end , nor turneth vs out of the way . grosse distractions are more dangerous , yet if true grace bee 〈◊〉 , we shall aduance our selues more 〈◊〉 after them , and rouse vp our strength and double our care for redeming our losses . a well set soule is sharpened by distractions , & turneth that impediment in a spurre : some steppes backward , make vs aduance further in our leaping : the soule that toucheth good but occasionally , is soone loosed from it , but being tyed to it , then incident distractions , cannot separate , but augment our earnestnesse of that union : if wee wedde our selfe to good , for eternall enjoying , no temporall distraction can diuorce vs from it . hee who is alwayes about his fathers busines , shall neuer bee distracted . 14. fruitfull experience . experience findeth vs fooles , and maketh vs wise , if our folie bee curable , wee can neither thinke euill , to bee so euill , as it is , neither good so good , till ex●●●ience teach vs : the craft of sathā , the euill of sinne , the strength of our owne corruption are best knowne by proofe , to assay them , is to eate the forbidden fruite , and a newe degree of knowledge of good and euill . the sweetnesse of gods grace , the sauing power of the gospel , the tendernesse of gods mercy , and the worke of his holy spirit , are best knowne by experience : this is a sort of eating of the tree of life . our best is to eschew experience of euill : i care not how oft i haue proofe of good , but it is madnesse to cast vs in the experimenting of euill ; but if our foolishnes bring vs on new assayes , the next is to take in a new affectiō to that euil , & new care to eschew it . in what measure wee flee the proofe of euill , let vs seeke the experience of good , though euery houre giue vs a new taste of grace , wee shall euer finde a new sweetnesse in it ; and when perfection commeth , it shall exceede all our bygone knowledge and proofe : euery experience with a new degree of light , bringeth a new affection , and stampeth the heart with a new hatred of euill , and desire of good . experience is an ordinar remeede of folie , but if wee amend not thereby , there is none other , than a cutting off from that experienced ( but forsaken ) good , and to be compassed by that prouen ( but not forsaken ) euill . experience is an oft repeating of sense , and euery such repetition reneweth and augmenteth the affections : not to bee moued by experience , is either to proue wee are senslesse , that feele not , or wi●●lesse , that make not use of our feeling . 15. companie is usuallie hurtfull . scarcelie can wee enter in a societie , and come off it , without offence : our humours doe either breake out to offend other , or taketh offence of them : many affect a quicknes of wit in breaking jests on their neighbour , but are thin skinned when they are touched themselues : they take not the law of friendlie comporting , which they giue to others . it is sathans policie to turne companies ( the meane of concord ) in an occasion of discord : hee bloweth at the coale of euery mans corruption a part , and finding them in a societie , preaseth to kindle them altogether , and turne our tables into snares : men on the other part , turne their christian libertie in a fleshly licence , not sparing to refresh their owne myndes with the griefe of others : the usuall matter of speech in such meeting is detracting of the absents and scoffing at the faultes of these who are present : or if grace & wisedome make them beare off these seene blemishes , their speech runnes vpon some indirect taxing . societies are gods blessing to mankynde to sweeten the griefes of this life , and mutually to sharpen our wittes for our callings , but that meanes of mutuall good is turned in mutuall hurt , and the common benefite of all , is ouerthrowne by the passions and indiscretion of some particular ones in a companie . wee can●ot eschew all societies , but we should make wyse choyse of thē with whom wee conuerse : some are so dangerous , that they cannot bee haunted without certaine inconuenient . it is a just thing with god , to make men offend other , who make it their merriment to offend him : when wee are going or byding euen in the best societies , secret ejaculations to god , for an holy disposition is a good meanes to eschew that euill . happie is hee , who commeth better from them , than when he went to them : who keepeth him from the offence of god and his neighbour : and if their corruption doeth injure him , giueth them not a fleshly meeting : if we grieue not the holy spirit by loosing our minds and tongues to the abuse of our christiā libertie , he will secure vs from these mutuall offences : they are not as the strife betwixt flesh and spirit , but betwixt flesh & flesh : if the holy spirit did ouerrule all in these companies , they would not either contest idlie , or offend in contesting : the domage of societies made some to turne eremites : it were good to haue the heremites reteerdnes in the noyse of societies . 16. the godly traueller is euer at home . every one seeketh some delight in trauel , & that according to their disposition : the curious man seeketh rare conceats : the proude man respects of honour : the bellie-god for odde meates , and their following pleasures : the polititian for intelligence , as the matter of his plotting and negotiating : the tippler and complementer for purposes of discourse . but the good christian seeketh for heauenly delights : his choyse commeth neither through the hands of cookes nor venteners , nor merchants , nor from the mouthes of stats-men ; he can take all these thinges as hee findeth them , and use them by the way : but his maine care is for god , and all his obseruation runne vpon gods fauourable presence with him . what a pleasure is it to finde all the places of our trauell and rest , marked with the tokens of his loue ? our bed with his secret instructions ; and in the day , when wee with-drawe our selues from our companie , and powreth out our heart to him , hee answereth vs to our heart , that his presence in an vncouth land , is as neare and sweete to vs , as at home : to finde him euery where , marking the places of our abode , as bethell the house of god , and peniel the face of god. this is gods calling of vs to the wildernesse , to speake to our heartes : hee will tell vs , that neither hee nor his working is tyed to one place at home : but that all places are for the presence of god , to them who are at peace with him : the altar is soone erected , and the sacrifice offred on it in the heart that hath a constant deuotion : the cou●taines of our tabernacle are no lesse , thā the vaile of heauen : no man yet sought god truelie , but hee knoweth that god is more easie to hec found , than his owne heart : if wee finde it in an holy disposition , then both hee and the furniture for his worshippe are at hand in euerie place . surelie that man may bee from his house , but hee is not from god ; hee carieth his home abroad with him , and god , whom hee serueth in his house , trysteth him in the fieldes . this soule is ordained for heauen , that at home and abroad , is euer with god : heauen attendeth him on earth , and while hee is abroad on earth , hee is at home in heauen , by that heauenly disposition . other men prouyde bodilie necessars for their journey , and the godlie aboue that , prouyde for the fauour of god : this sacred prouision goeth with vs , it carieth vs , it keepeteh vs , and bringeth vs backe lodened with fruites of it self : heereby in a short journey , wee make more true gaine , than solomons navie did from ophir . 17. the combat betwixt the earth & the wretch . the earth groaneth vnder all grosse sinners , but hath a particular combat with the wretch : other sinners burthen it with their vanitie , but hee would swallow it vp : hee wearieth it in furnishing his desires , and hopes : and yet is not content : his desires augment his hopes , and his equalled hopes increase his desires ; they are the two daughters of the horse leach , which cry , giue , giue , and mis-contentment comming after , saith neuer , it is enough . to ryse vp from a good table as hungrie as one sitteth downe , is of a doggish appetite , so is the wretch in all his riches . sufficiencie and aboundance doe but inflame , and not quench his desire . hee gapeth on the earth , to take it all in his possession ; though hee joyne land to land , and house to house , yet hee is poore , in his owne accompt , so long as hee lacketh his neighbours lotte . hee entreth in strife with the earth , an vnnaturall sonne with his mother , and it is hard to knowe which of them is more earthly : he desie●th all , and disgesteth nothing , no , not the crudities of his owne desire : but in end is disgested of his owne aduersarie . with what triumph doeth the earth embrace the dust of her foolish competiture ? all her superfice and fruits , and treasures of her bowels , could not satisfie him beeing aliue , but seuen foote length of her bosome closeth in his carcase : while hee breathed , hee would take iorden in his mouth , but beeing dead , a small box holdeth his worthlesse ashes . o what oddes betwixt the desires of a breathing , and the dimensions of a breathlesse vvretch ! so small an hole will hold his corps , whose hopes deuoured all the earth : it is good for them in their life , to take the just measure of their bodie . little will containe it , why should they trouble the world with their idle and endles desires ? what although hee could accomplish his hopes , and possesse all the earth , yet were hee but earth on earth , and beeing loden with that thicke clay , when he goeth to dust , shall make as small addition to the earth in quantitie , as the possession of it addeth to his worth . surely their spirit in this case is more lifelesse , than their carcase ; & it is a just punishment for their wormish heart , to bee cast backe in the dust , which they so much affected : let them desire as they will , in the end death will deuoure them . mankynde is as glad to want him , as the earth is to haue him . as a pest hee troubled men continually , and laboured to turne their lottes in his bosome , but now , both rejoyce in his death : while his friendes lament him , both mankynde and earth rejoyce that their trouble is cast out . 18. wise expounding of gods wayes . ●ee haue no greater griefes , than these of our owne procurement , and the foolish expounding of gods wayes is a great one : wee looke to some particular of his proceeding , and sticke on it , and rather vpon a crosse , than vpon a blessing : and if wee goe further , wee judge thereby both his purpose and end : the worke in our judgement importes both simple anger present , and destruction to follow : this is a great errour , and is shortlie auenged on vs : it maketh vs doubt of his good purpose , and almost dispa●e of the good end . but god chooseth for the best end the hardest way , both to proue his owne power , and to try our faith . it is better to expound his wayes by his purpose and end , than these by his wayes : though hee should draw vs through hell , yet let vs still bee assured of heauen : his decree is sure , as his end certaine , they are in him fixed , and the way betwixt them lying through many occasions and actions , haue difficulties and bad appearance , but alongst all these thorters , his good-will slideth soft and sure . and if our heart bee settled , anent his purpose of our election , and haue pledges of his end of our glorification , wee shall both ouer come the difficulties of the way , and resting on the decree , shall obtaine the end . what albeit the middle linkes of this chaine of our saluation doe shake on the earth ? since both the ends of it are in gods hand , yea , fastened in his heart ? and hee hath so joyned the linkes of it among themselues , that they can neither slippe nor breake , and it selfe as fast , as hee is vnchangeable : his heart must bee pulled out of him , before he change his purpose , he will denie himselfe , ere hee delate his inacted decree : all our considerations of our present & eternall state , are but loose and slipperie , till our heart bee fixed in the heart of god. 19. the tryall of our time . a wise traueller considereth in what part of his journey hee is , and a wise disposer of his dyet , noteth his age , & temper of his body ; so a good christian marketh the tyme of the world , and in what periode of the tyme hee liueth . all tymes turne in the circle , 1. of prosperitie , in aboundance of gods blessing , 2. profanesse in the abuse of these blessings . 3. punishment for that abuse . 4. repentance vnder punishment , that wee may enter againe in prosperitie as the beginning of that circle . it auaileth greatlie to know in which of these foure wee are ; if wee bee in the time of peace and prosperitie , to know the time of our visitation , and to use aright the things that concerne our peace . if in the tyme of profannesse , to eschew sinne , and keepe vs from the wickednesse of our tyme ; if vnder punishment , that wee repent tymouslie . doubtles this tyme of the reformed churches , is the tyme of punishment , we haue had long prosperitie , the cleare light of the gospel , and offer of saluation , but haue abused it , and now god is reuenging on vs the quarrell of his couenant . leuit. 26. 25. let euerie one mourne for his owne sinnes , and the sinnes of his tyme , that hee may haue his soule for a prey . he is voide both of the feare of god , and the care of his owne saluation , who now turneth not to god : when his word and workes of justice about vs , and our owne conscience within vs call vs to teares , it is tyme to afflict our soules for our sinnes . if wee cannot deprecate common calamities , yet wee shall receiue the murners marke on our forehead . ezech. 9. for our owne saftie : and god , who had the arke for noah , and zoar for lot , shall bind vp our soule in the bundell of life . 1. sam. 25. 26. since wee haue not used our former tymes well , it is not good to lose the tyme of repentance also . if wee doe , there will bee no more regresse to peace but vtter exterminion . but if wee returne to god with all our heart , when he hath purged his church by his fierie tryall , hee will cast the rod of his anger in the fire , and turne our mourning in a pleasant peace , o lord , wee waite for thy saluatio● . gen. 49. 20. short care for a short life . the workes of the most part of men , tell that they thinke not of heauen , or that such a heauen as they minde , is on earth : they seeke earthly thinges , and compt their happinesse by their obtaining , and their miserie by their want . riches , honour , fame , pleasure , &c. are the hight of their reach , and that not in a small measure as passengers for the way , but excessiuelie as possessors , of their end : no care of another life , because no minde of it : or if the thought of heauen bee forced vpon them , it is soone banished by the strength of earth-delights . their desires are as base as the beasts , & worse , for the beast can doe no more , and ought no more : but men are reasonable , and called to heauen : they may reckon on many branches with wormes , they come of the earth , liue on it , creepe on it , and in end creepe in it , and more wormish than they , being more affected with the dungue of the earth , digged out of the bowels of it , than with the heauen . what priuiledge their body hath in beeing liuing earth , they loose it in seeking lifelesse earth for their happinesse . both doe heere agree , an earthly life , and an earthly spirit , spent in the cares of the earth : but a friend of the life of god lifteth vp the renewed spirit to heauenlie things : it cannot be so basely abject , as to mynde and glutte the baggage of the earth : but as it is from aboue , so it is all sette on things aboue , and turneth euen the necessar and moderate cares of this life to an heauenlie temper , by that reference , that it hath in their use to life eternall . occasionall errors come in at a side , and wrest some part of our course , and beeing discouered , are easilie remeeded . but this is a fundamentall error , to place our happinesse in the earth , and to seeke it therein : it peruerteth all the course of their wayes , and the greatest conuiction of it , is when tyme of amendement is past : whē that consuming fire at the last day , destroyed all which they haue scraped together , they will then see their error . i thinke it great wisedome to car●e our cares , according to the things themselues . if eternitie were heere , mens scraping and raking of the earth might seeme reasonable , but since our time in this life is but short at the longest , and shorter possiblie than i know : i will set all mine heart for heauen , and a short life shall haue as short a care . 21. perplexities , disease , and remeede . perplexities in our adoes are a torture to our soule : with great difficultie wee resolue on the end . and when that is fixed , what tossing haue wee to choose the meanes that are most expedient for it ? and scarcelie are our spirits deliuered of these two burthens of purposing the good end , and choosing the best meanes , when the feare of the euent tormenteth vs worse . it seemeth heere to bee better to the rash and senslesse man , than to the wise . the wise man multiplieth his griefes , and by foresight maketh his way more perplexed to him , wheras the rash man and senslesse , bringeth out some birth without conception and trauell . the stupide man is meerelie passiue , and letteth all things come as they will : his senslesnesse disposeth him for any thing , not because of resolution , but for lacke of it : hee hath no more of matters , but their fruite and euent . hee is a witnesse to the childe , but neither father nor mother to it . the hastie man is so in his actions , and euerie part of them at once , that he is in none of them , his doing is as swift as his thought , and oft-times anterior to to his thinking , as his tongue , so his hand and foote out-runne his minde : hee is out of them by temeritie before hee bee in them . but true wisedome saueth vs from all these errors : it looketh to god , in whom are the ends of all things , and aduiseth with his worde about the meanes to bring vs to the end , and resteth on prouidence about the euent . thereby wee are more in god , than in our businesse , and committe them to him , that hee may doe them : full dependence on him , cutteth the throate of all these perplexities . 22. passions , tyrannie , and remeede . passions , are justlie so named , though they breed in vs , yet wee suffer of them , and that in such violence , as scarcelie either allurement of sinne , or prouocation of injurie can worke : it were nothing to see vs by outward folie , drawen out of our selfe , but to suffer that of any inward power , is more strange ; and that not so much a power , as an impotencie : it is not strength , but weaknesse in vs that breedeth passions , and yeeldeth to them : a weake defender , maketh a feeble assaulter proue strong : and there is yet worse in it , wee know not either how to punish or to remeed it . both parties are in our selfe , the doing and suffering of passion , is both of vs , and in vs , and when wee presse to mend it , new passions arise in vs , both of griefe that such passions should bee in vs , and of feare of wrath for them . i will not excuse my selfe , because of passions , but rather accuse mee : excuses of that kinde , are as they who excuse their fault by drunkennesse , the purgation is fouler than the sinne purged : passion in it selfe is punishment eneugh , if it lacketh guiltinesse : it so disturbeth man and transporteth him , that the violence of it , is a sufficient chastisement for it . it is a naturall impotencie , and must bee cured by a supernaturall grace : when god , in whom is no passion , reneweth vs to his image , and wee in all our actions , set him as a paterne before vs , wee shall finde a restraint of them . i doubt , if any passion can aryse in that soule , so long as it seeth an vnpassionate god in the face of his meeke sonne , iesus christ : wee are as farre separated from the meeknesse of christ , as wee are transported by passion . 23. three faultes with the world , but not with god. these three things are counted faults in the world , & yet no man needeth to repent him of them : the modest shifting of occasioned honour and riches , the patient disgesting of great wrongs ; and the not following of the fashions of the world : who so art disposed , are counted dolts , but that sentence falleth on the iudge . the first is counted basnesse of spirit : the second , an euill conscience : he swalloweth injuries so patiently , that hee incurreth the suspition of senslesnesse and stupour : and the third , a saucie singularitie . but such a spirit beareth out that censure vpon better grounds : the first commeth of true contentment in god : the second , of a care to keepe himselfe in peace with god : and the third , of a just contemning of the world . true honour followeth the modest shifter of it , and the riches of true contentment , are treasured in the heart that hungreth for no more . hee is truelie content , who hath fixed a period to his desires , and doeth not so much as loose them to a racklesse wishing of further : and the best way to keepe peace in our soule is not to frette at injuries : & it is a token that hee who dwelleth in vs , is greater than the world , when we count the worlds fashions a witlesse folie . hee who is so possessed in his choise , securelie indureth that ignorant censure , and hath indeede attained the trueth of that which they are seeking imaginarlie : hee seeth that by time , they will either applaude him in his course , or else fall short by the way to their greater losse . if the world can shewe mee where i shall finde it , or what fixed paterne and exampler of good , it followeth , with some reason it might exact of mee an imitation : but since it can neither tell , where to finde it selfe , neither hath any paterne , but it s owne new fangle vanitie , it is shamelesnesse for it to sute , and madnes in mee to giue it obedience . it must bee a bad stuffe that keepeth not the colour : and a bad colour that changeth euery day : stuffe and colour of so changeable a stampe agree well together : but the renewed man dyed with the vnchangeable colour of grace , contemneth them both . i will not render my selfe to that schoole , where posed sodilitie is counted a vice , and newe fangled folies are counted perfection . 24. saluation is of grace alone . the grace of god in man , hath no greater enemie , than man himselfe : sathan hath his name from inimitie to god and good , and the world commeth in vnder his standard in that warre : but they cannot all hurt vs so , as wee our selfe . their businesse is without , and cannot preuaile , except our corruption bring it within , and partie it against vs. all these enemies may will our hurt , but cānot work it : our yeelding to them , giueth both life and way to their euil will. of our selues wee meere grace offered with neglect , contempt and opposition , and when wee haue receiued it with abuse and vnthankfulnesse . grace justlie beareth the name , for it is a free gift , god is good to vs , for no foreseene good in vs , but of his free fauour : hee findeth vs euill , and maketh vs good : the beginning , growth and and perfection of saluation , is all of grace : it is good to finde this our natiue gracelesse disposition : when wee finde nothing but euill in vs , and all good to come freelie of god , then wee knowe the praise of the glorie of his grace . who so seeketh any ground of his saluation , or election in his foreseene faith , or workes , or humilitie , is not humble , but proud against god : hee maketh himselfe a step-bairne , and not a natiue sonne of god : he is not begotten of a speciall loue , but respected with a posteriot and following fauour , which dependeth on some worthinesse foreseene in himselfe , and the worke of it vpon the willingnes of his owne will. hee who buildeth vpon his owne will , and not on the good will of god , can neither haue stabilitie nor peace on so tottering a foūdatiō : as foolish babes presuming of ther owne strength , will not receiue the prepared meate by the hand of their mother , but with their owne hand , they losse that foode , defile their garmentes , and starue in the meane time . so proud , selfe-sufficient men will not receiue saluation by gods powerfull application . they must be partiall workers themselues , and gods worke must depend on their will , and so they loose the offered saluation : they who with a childish pryde will not bee freely saued , most justlie are not saued at all : god wrought the worke in it selfe without vs ; and in the application hee sweetelie and powerfullie bowes our will to receiue it . this giueth glory to him , and peace to vs. the angel ranked these thinges aright . glorie to god in heauen , peace on earth , and towards men good will. luke 2. gods good will giueth peace to men , and the glorie of all is due to god alone . 25. proude sinners to hell. proude sinners haue strongest conceat , that they goe right , at leaste in the way of their choyse : sathan blindeth them so , that they mistake both the end and the way . in their compt they are running to heauen , whē they are posting to hell : hee serueth them kyndlie with fresh post-horses : sometimes he mounteth them on drunkennesse ; and when they haue runne a stage on that beastlinesse , hee can mount them on lecherie : againe , hee can refresh them with auarice ; and if they wearie of that slow jadde , hee setteth them on loftie ambition , and to make them more spritie , hee can horse them on restlesse contention . euery on seeth not sathans equirie : there is no complexion or disposition , but hee hath a fitte horse for it , and that of it selfe : euery mans predominant , is a beast of sathans sadling , and prouyding to carie men to hell. the way is one , the post-master is one , hee is to be found at euery stage , mounting his gallants , their horses are all of one kynde though not one spece . happie is the man , whom god dismounteth in that euil way , & more happie is he , who taketh with that stay , and turneth his course to heauen : many are stayed who turne not : god checketh them by his word , by their owne conscience , by crosses , by censure of church and policie , by admonition of friendes and pastors : but they goe on , and compt the helpers of their sinne their onely friendes , and their admonishers to bee their enemies : but the godlie take with reproofes , as gods owne dismounting them off their beastlie passions : and with dauid , blesse god , who sent abigal in their way to stay them from euill : when hard hearted sinners sold to sinne , post on to distruction , the godly that take admonition , shall bee saued . gods sauing grace is powerfull in that soule , in whom wholesome admonitions without , and yeelding to them within , doe meete together . 26. gods calling is a sufficient warrand . it is some token of the life of god , to sturre at a weightie calling : a blind horse is in the myre before hee see it , but the seeing horse goeth about : they are euer most ambitious who haue least worth , and most deserted of god , when they come to their desire : gods calling is both the onely right to enter in a charge , and a surtie of sufficiencie for it : he suffereth no man to serue him on his owne expenses , but what euer he send vs to doe , hee furnisheth vs for it : and it importeth asmuch the glorie of his mercie , trueth and wisdome to furnish , strength , as it is needfull for vs to haue it . when hee calleth , hee obligeth himselfe to bee with vs : as it is a laying of a burthen on vs , so it is a surtie of his assistance : as the taske is imposed , so is his presence promised . if men call themselues they run away from god , who justlie deserteth them in that aspyring course , and will more forsake them in their fruitlesse labour : but when his calling is waited on , and vndertaken , not for any conceate of strength , but for conscience of his outthrusting prouidence , & confidence , of his assistance , there is a sweet concourse : the patient on-waiting and modest shifting , till conscience obseruing his will , command vs to yeelde , is a speciall sort of gods directing grace , and will bee followed with as comfortable a vertue in the discharge of our duetie . this maketh men called of god , bold as lyons : their faithfull seruice to him , breedeth them indeede bitter opposition : but their conscience sheweth them their warrand , and their master who wil not desert them . be not affrayed paul , for i am with thee , and no man shall hurt thee . actes 18. 9. and as i was with moses , so will i bee with thee iosua , i will not faile thee , nor forsake thee , bee stronge , and of a good courage . iosua 1. 6. 7. and 9. but they who call themselues , dare not bee faithfull : they see man and not god , and so dare not offend man : they find not opposition of him , or if they finde any , they haue no further warrand , than their owne aspyring humour , and none other assistance , than their owne conceated strength , which is weaknesse indeede . hee who is conscious of an holy calling , is guarded from all difficulties that may occure : hee knoweth of a sure retreate , when hee is troubled for his honest labour : though hee be weake in the sight of man , hee is sufficient to beare out his masters quarrell against all the world . yet none who knoweth god , dare glose with him in this businesse , hee is a foole who lieth in his owne purse . the conscience of our sinceritie in all this worke , is a seale of gods continuall and comforting presence . the world loseth their labour and endangereth themselues in damnation , who oppose them who are called of god. 27. atheisme poyson . atheisme is both the most vniuersal & most vncureable disease of the world : it is a coūtersconce erected by satā against the gospel , to elude the force of it , and to hold men still in the bandes of sinne : it goeth vnder one name , but hath many branches , some more open , and some more secrete , and in their worke some more dangerous than other : a dissolute man is not so powerfull to perswad his opinions , as he who colloureth his profannesse : open atheisme almost refuteth it selfe , but couert atheisme may deceiue the wise . there is neither such a ground nor couerture for atheisme , as to maintaine that men of all religions may be safe : to make so many doores to heauen , is to cast wyde open the gates of hell ; christ hath tolde vs , that the way to heauen is narrow , and few finde it , and hee calleth himselfe the vvay , but not the wayes : as there is but one god , so there is but one way to him by faith and obedience in christ. the signes of it , are an humane & officious carriage to man , but licentious and irreligious , before god : a praise of all other religious , and a carping of the religion professed in the place of their dwelling : and if necessitie draw them to the publicke worship , their behauiour bewrayeth an absence of their soule from that exercise : they jest at sermons , and make none other use of holy scripture , than profanlie to apply it to euery profane purpose & trifling occasion : & at their meales , their vnhalowed morsels must be set ouer with the sauce of some abused sentence of scripture : they care not to offend god , for pleasing their companie , who partak of their profannes , if they be not offēded at y● offēce of god. as mettals are known by their sound , so their grosse atheisme is discouered by their profane noyse . they who feare god , dare not carie themselues so before him : and they who haue found sacred scripture the seed of their regeneration , the foode of their soule , and their comfort in trouble , will neuer turne so heauenly oracles to the matter of their sporting . but they are not long vnpunished , and their damnation sleepeth not . nature in athiests findeth it selfe vexed with the dumbe choppe of conscience crying vnto them , that there is a god , but this surmyse is out-cryed , and conscience out-faced , by this , when they thinke any course is a way to heauen . such men are not so much justifying their course before men , as prouyding libertie of sinning against the cheeke of their owne conscience : there is no such compendious way to libertie , as the lacke of gods feare : and that heart is voyde of his feare , who sayeth , that there is no god : though hee be most glorious in himselfe , and gracious to them that know him , yet hee is nothing to the hart that denyeth him . but athiests will finde a fearefull wakning : god whom they deny , hath his witnesse in them , and in ende will testifie his trueth to their destruction , except they amend : it turneth men in beastes , yea , in deuils : while their heart is saying , there is not a god , their conscience giueth them the lie , and by secrete checks , both arreasteth them before , and tormenteth them in the name of that god , whom they denye . they can neither destroy god in himselfe , though they desire it , neither in the hearts of the godly . all the fruites of their godlesse spurring , is to moue him to destroy themselfe : it is good to soften our heartes in the feare of god , and to seeke out and follow that straite way of life : blessed is hee , who feareth alwayes , but hee that hardeneth his heart , shall fall in mischiefe . prov. 28. 14. 28. sinne is an euill guest . sinne is the worst guest that commeth in any place : it bringeth double destruction : one in the beeing of it , the other in the fruite : it is plaine that the wages of it is death , but euen the being of it ( such as it hath ) is destruction of the thing wherein it is : men , angels , thoughts , words and deedes , are good in themselues , but sinne in them , maketh them euill : it hath no being of it selfe , and is nothing , but the breake of gods law , a discord and deformitie , a priuation of good , & deprauation of its owne dwelling , the beeing it hath , is in these thinges , and so soone as it commeth in them , it spoileth them , they become euill men , angels , thoughts , words and deedes by it : he is an euill guest , who for his reckoning putteth the pest , or a fire in his lodging . i wonder not so much at the euill recompense , it giueth as at our selues who welcome it againe : no receiuer will welcome him , who put his house on fire : yet wee receiue sinne , and welcome it , though wee were euen now smerting for the worke of it : some doe marke the second worke of sinne , the punishment of it , but fewe marke the first destruction by the beeing of it , so as to abhor it , be like , it so destroyeth vs , that wee haue not a sound minde to make its destroying nature . o! what ods in grace ? it both changeth vs by renovation , and bringeth vs to glorie , the verie beeing of it , is the health of soule and body : next to god himselfe , there came neuer a better guest in man , than sauing grace : of adams sonnes , it maketh vs the sonnes of god : of naturall men , spirituall : and of vile sinners , it turneth vs in sainctes . it is extreame miserie to bee desirous and patient of sinne : but a token of a renewed nature , to abhorre sinne , and thirst for grace . 29. fittes of insolencie . their is no spirit so modest , which hath not some fittes of insolencie : if any odde thing appeare in them , they are puffed vp in a conceat of wrath , and as farre transported from their wonted modestie , as they conceate of that supposed worthinesse : these fits are more marked of other than themselues : their humour blindeth them , so that they cannot obserue that change , others remembereth their former dejection , and foresee it to come againe , & so marketh that startling as insolent indeede . an equable cariage proueth an well fraughted soule : our true worthinesse is in gods fauour ; our dignitie is his dignation , and the exalting or downe-cast of our heart , is from the sense of his fauour , or lacke of it : if wee bee sure of his fauour , wee shall then alike euenlie carrie our selues in all other things . but fits of insolencie bewray a double weaknesse , one , of little true worth , that seemeth so great to vs : another , of a racked judgement , making vs to passe boundes vpon so small occasion : the wise man is euer like himselfe : and at any odky thing , he is rather dejected , thā puffed vp . if the speeches of other make him ouerweene himselfe , he chasteneth himselfe in secrete for it seuerly : when hee returneth to his wonted thoughts , he abhorreth that insolencie , and guardeth himselfe , that they surprysse him not thereafter . 30. constant inconstancie . the vpright heart must encounter with many thorters : when it meeteth with vprightnesse , there is no difficultie , but such are as rare , as a whyte rauen in the world : when it meeteth with crookednesse , there is the strife , yet this is not the greatest : doublenesse is worse for conuersing , than open and constant peruersenesse , hee cannot rectifie the other , and they cannot peruert him , and while all of them keepe their stand , there is neither application to other , nor peace among them : yet it is easier to escape the euill of the brush , & rudelie backeward , than of the fickle chameleon . flat oppositiō is lesse dangerous , than couered agreement : a winde blowing cōstantly from one point , doth not so endanger a ship , as when in an instant it turneth to a contrare point : to say and gaine-say in two moments of tyme , and to blow both from the east and west , is a greater crosse to them , who deale with such men , than to themselfe . a man who is alwayes the same in good , is both easie courted and keeped but none can either know or keepe the double hearted ▪ he changeth thoughts , resolution , and practise as oft as breathing : when we grip him in one , hee breaketh out in another , and his turninges are oftner in contraritie than diuersitie ; to deale with him craueth a necessitie of turning with him , , or else of discorde : but a free spirit can neither bee actiue in such turnings , neither so basely passiue as to endure them : the best dealing with such , is no dealing at all . 31. wrong iudging . our estimation of things , is a valuing of our selfe , and a balance is tryed by trying of weightes : many count highlie of base thinges , and basely of great things : heauēly things are nought to them , but they admire earthly trifles : this error of their compt proueth weaknesse in their judgement , little is much to little , and few shillings are great riches to a begger , and course foode is delicate to the hungrie . it were tolerable if they keeped their error within them , but they obtrude it vpon the thinges themselues , they must bee so named , as they misconceiue them . the nature of these must bee changed , because ( for sooth ) such dictators haue so spoken of them : common gifts must be excellent , and most excellent graces must bee but common giftes ; because it pleaseth them so to thinke of them . it is a violent forcing of things , to ranke them so as wee conceate , and a tyrannie ouer the minds of others , to obtrude our error on them as trueth : it is too much that our owne affections and cariage to things , flow from that false ground . the gift of true judging is as rare , as true good it selfe : he who hath it , ought to thanke god for his gift , in securing him from the whirling giddinesse of the world : but withall let him resolue that hee and his gift will fall vnder the same erronious censuring of other : but hee hath enough , who hath god approuing his judgement , and courses that flow from it . 32. injuries inflame corruption . great corruption lurketh in the best , and is as secret to them as to others : but injuries are sathans bellowes to blow it vp : hee is somewhat more than ordinary sanctified , who at great wrongs uttereth not more corruption , than either himselfe or others could thinke were in him : but sathan stirreth not for the injurie alone ; hee intendeth thereby to draw more sinne out of vs , by loosing our corruption : hee knoweth that if all our thoghts be set on our injurer , grace will bee disbanded , and corruption breake out in grieuous sins . we haue more to doe , than to busie our selues with our injurer : sathans ambush in our owne heart , is more dangerous , thā al our outward injuriers . many haue keeped their strong hold , so long as they abode in it , but being wyled out of it by the craftie enemie , they haue both lost it and themselfe . so soone as wee are injured , it is good to turne from our injurer , to our owne heart , except our corruption be ordered , it will break loose , and harme vs worse than our enemie ; if our passions can bee curbed , the injurie is soone disgested . 33. how to please god. and man. we ought a duety both to god & man , but mans importunitie and our weaknesse , maketh difficultie in caruing their dueties : we know by his word , how to please him , loue the lord thy god with all thine heart . matt. 22. but how to please man , is as hard to know , as to doe it : if reason can content him , it may bee knowne , but the rule of humour and opinion is vncertaine . how shall i know mans rule , since he knoweth it not himselfe ? neither are all mē of one minde , neither is one man for few houres in that same mind : god in a sort craueth lesse , than wee owe him , but man is mislearned , and craueth more than his due ; god is most high , and higher than the highest . ecclesi . 5. 7. but mans due is as farre inferiour to gods due , as man himselfe , is vnder him . it may serue man then to bee respected , when god is first pleased : if hee bee not content with this place , hee maketh himselfe a competitour with god , and from that may bee a corrivall , and bring judgement on himselfe , and his obsequious obeyers . hee is worthie of none other regard , than misregard : and declareth himselfe an enemie to god and his honour , who is not pleased with this just caruing of dueties . the difficultie is in this , that wee stand betwixt two parties , god and man : there is no question in the matter it selfe : for gods will is just , and mans foolish : and if either man were conforme to god , or if wee were onelie flesh , or onely spirit , there would bee as little question : but man is contrare to god in many things , and flesh in vs inclineth most to mans will , as more greeable with our owne corruption . hee must bee more spirit , than flesh , who can both expede himselfe of these difficulties , obeying god , and patiently indure trouble for his obedience . to ouer●come this difficultie , three blessinges are necessar : wisdome to direct vs in the right : loue in doing the right : and peace , that though we find wrongs for our right , and hatred for our loue , yet so farre as wee may to keepe peace with them : wisedome craueth the duetie , loue seasoneth it to them ; and peace burieth their injuries , and will neither reuenge them , nor be at discord from them : god shall bee his portion for euer , who thus preferreth god to man. 34. resolutions performed . resolution is a good precedent to our actions , but is not the actions themselues : if we dwell on it , wee shall doe nothing commendable : that resolution is as a false conception , that is buried in the birth , and commeth not to execution : if the husbandman shall bee euer preparing his plough , and neuer teill , he can neither sow nor reape : a weake and staggering resolution , is broodie of scruples , and findeth matter of stay in it selfe , but so soone as the worke is well begun , then resolution endeth . there is oft-times more difficultie in resolution , than in doing : for in resolution , the minde is on many thinges atonce , but in the action , it is vpon the worke alone . it is rent in diuersities , and contrarieties in resoluing , but trussed vp in doing : many times wee are in torture resoluing , but in the action wee finde peace . a solide and masculus resolution giueth vs no rest , till it put vs ouer in the hand of practise , yea , it resolueth for doing , and turneth all the resoluing powers to execution . these are twinnes of a rype spirit : both to resolue and doe ; to doe without resolutiō , is rashnesse , & to resolue without doing , is faintnesse : he who doeth without resolution , dreameth of none impediment ; but hee who resolueth and delayeth execution , waiteth vpon impediments , and rather than hee lacke them , hee will faine a thousand in his owne fansie . euen fansied difficulties doe terrifie the lazie , as much as reall difficulties doe the wise and diligent . the sluggard sayeth , there is a lyon in the way , i dare not goe foorth , least i bee killed . prov. 26. 13. 35. callings are our tryals . as callings are gods taske appointed for vs , so are they his tryalls to proue what is in vs : hee hath ordained many callings for mans good , but many turne these meanes of good in a snare : there is no lawfull calling without the owne good end , and right way to come by that end . but the most part passeth that good , and chooseth the wrong . equitie , honestie , humanitie , vprightnes , are gods ordinance for callinges : deceat , circumvention , doublenesse , and such like , are sathans inuention , and yet many shift the first as a vyce , and follow the second as the vertue of their calling : god setteth before them the good of mankind , but they set nothing , but their owne priuate good , and care not for obtaining of it , to hurt their neighbour . how can god blesse the breach of his owne ordinance ? they may scrap together a state to themselues , but god will blow vpon it : they thinke that callings are not gods ordinance , nor themselues lyable to reckoning . and exerce them , as though they were of their owne vptaking , and had none other end , than to make them great in the earth . but o miserable greatnes , that diminisheth grace , and destroyeth them that haue it ! the losse is heere incomparablie greater , than the conceated gaine . what profite is it , to gaine the world , and loose their soule ? to conquesh hell to themselus , for enriching their posteritie . it is a pittie to see men forsake honey , and sucke venome greedily , but greater pittie to see men of an euill cariage in their calling counted the onely men , and these who are consciencious to bee counted no men : i wonder not to see that same error , which misleadeth men , to approue them in their wrong , but i wonder that mankynd injured by them , doeth honour them for their euill : it is a just thing with god , to make them hurt man more , who so foolishlie alloweth them , whome hee disdaineth : they cannot complaine to him of their wrong , since they approue it . this is a saifer course to honour god by following his will in an honest and faythfull discharge of our calling : it is good for mankynde , and for our selfe , and acceptable to god. heereby hee proueth to other , and sealeth it in our owne conscience , that hee hath placed vs in our calling in me●cie , both to mankynde and to our selfe . 36. foode of our soule . our care for the bodie condemneth our brutishnesse about our soule : both are substances , and haue neede of entertainment , but wee are more sensible of the bodies necessities , and carefull to supplie them : the soules necessities , are both greater and more urging , than the bodies : our bodies lye vnder colde and heate , and the decay of our naturall moystnesse , which must bee duelie supplyed by nurishment : but the necessitie of entertaining the life of god , and the sparke of grace in the midst of our corruption , is daylie and hourely : it is senslesnes , and death when these greater necessities are not felt and supplyed . no man is so foolish as to feede his body with imaginations , or if he would doe so , it will not bee so deceiued , it is a substance , and must haue substance to maintaine it . how many know not what their soule is , and what necessitie it hath , and how to supplie it ? and other who thinke they know all those , doe content themselues with imaginations : they doe worse to their soule , than to their bodie , and their soule is more blokish , than their bodie , in standing content with these conceats : aske them what certaintie they haue of happinesse , and securitie from miserie , they haue no more reason of both , than their apprehension , and yet that supposed absent euill , is as neere to them , as that conceated good is farre from them . what man can bee seased in a worldlie inheritance by imagination ? and yet the most part haue no more warrand for their saluation . the estate of our soule heere , and eternall saluation heereafter , is too great a pointe to hazard vpon a fansie : it is a wholesome body that findeth the owne necessitie , craueth good foode , and turneth it in it owne substance : it is a wholesome soule , that alwayes desireth god , findeth sensiblie his union , and by a continuall communion pa●taketh of the diuine nature . when i finde my soule burnt vp with the desire of him , paunting like the hart for water , and gaping like the thirstie ground for raine . i am sure that is of the life of god : it is not fedde with fansies , that is filled with god himselfe , it is filled with him , that cannot rest on any thing beside him , and finding him in it selfe , doth sweetelie rest on him who only filleth it , and resteth in it . nothing can fill the soule , but that which is greater than it : though in substance it bee finite , yet it is infinite in the desires . and god alone doth infinitely exceed it , both in substance & desires : it would bee counted frenesie in a man , who would prease to driue himselfe in a nut shell : so is hee , who seeketh contentment in the world alone . 37. a constant dyet of gods worshippe . appetite is a good preparation for meate , so is a zealous affection for the worshippe of god : it is good to haue our appointed tymes for spirituall exercises , and to keepe them : but withall , to striue for the spirituall appetite . how sweete is that exercise to the soule ? wherein our necessitie wakeneth our desire : our desire sharpneth our appetite : and our appetite thrusteth our heart to god , and god pulleth both our heart and our selfe to him : in one instant , it is both pressed with sense of miserie , and burnt with a desire of god : and sweetly allured and drawen by him to himselfe : these are wonderfull actions betweene god and vs , and all wrought in vs by his spirit , to carie vs vp to him . though i tye mee not superstitioussie to houres of holy exercise , yet religiouslie i will keepe them : these houres are sweete to mee , when god draweth my soule by strong desires and fayth to him : it is pleasant , when either these exercises doe tryst with our desires , or god in them , bringeth vs to an holy disposition ; and great is the fruite of these exercises : thereby our soules euen at other times are keeped , if not vnder the sense , yet vnder the conscience , or at least vnder a fresh remembrance of god. such a disposition is both a virtuall supplie of feeling bygone , and a seale of our eternall fruition of him to come : god hath promised a blessing to his worship , & the neglect of it is punished with profannesse and hardnesse of heart . it is good to keepe acquaintance with god : and there is none houre wherein wee haue not an businesse to him , and hee neuer sent away an holy heart from him without some comfort , hee needeth none exhortation to the wo●ke , who findeth the daylie fruite of it . seuen times a day doe i praise thee lord , because of thy righteous judgements . psal. 119. 164. 38. mans securitie in god. two thinges greatly trouble vs in this life , sudden accidents , and vncertaine events : the first shaketh vs , because they are vncertaine : when we looke to the present dint of trouble , wee cannot gather our spirites , and when wee wander , or sticke on second causes , wee cannot light vpon the certaine end . there is but one remeed for both , to make the lord our habitation , ps. 91. 1. so lōg as our soules remaine beneath amōg the creatures , wee are tossed with euerie thing ; but when wee rest on god , wee find peace . the conscience of his working , the assurance of his wisedome , and sense of his loue , lifteth vs aboue these troubles , and maketh vs partake that rest which is in him , and is himselfe : though hee moue all , yet hee is not moued , and impartes this rest in some measure to them who rest in him . what wonder is it , that his prouidence shake vs , finding vs downe among the creatures , but if wee abide in him , wee shall bee free of stormes : hee shall giue vs rest , while these calamities passe ouer : psal. 57. 1. who so dwelleth in his secret , looketh downe securelie on all the toyles of the worlde . the doue abiding in the cliftes of the rocke : cant. 2. 14. and the chicken vnder the winges of the henne that hatcheth it , doe neither feare the stormes nor the eagle . so the soule that by the woundes of christ creepeth to his bowels , and is warmed with gods electing loue , is sure of his protecting power . his absolute power is able to doe more , than hee will : and his limited power is set to worke to doe his will : and that both in producing of thinges and sustaineing them . this is a maine decreete of his will , committed to the executing of his power , to bring his elect through all difficulties , to their appointed happinesse . 39. holy meditations , difficultie and profite . holie meditation , is pleasant to god , and profitable to vs , and that sathan knoweth , and preasseth to stay : wee may close our selfe in secret from men , but no doore nor locke can hold him out : wee can shift our dearest friendes , but not him ; and the more wee thrust him out , the more he throngeth in : it is a well fenced minde wherein hee will not breake by fansies and suggestions , and while wee are thinking of his debarring , by that same thought hee either enters in ( turning our barre in his key ) or maketh vs to evan●sh : and what difference is there betweene his inbreaking , or our evanishing , and out-running ? none can for a few moments urge a deepe and a sensible meditation of god ; but either the minde is to call home , or the heart to seeke . it is good when wee goe to meditation , to pull in all our spirites to god , and thrust out all distractions , to fixe our minde on him , and holde it at that stay without diuerting , to set our conscience on worke , to checke that watch , and aduertise vs both of sathans suggestions , & the wandering of our mind : and most of all , to pray in the entrie , for such a diuine vertue , as may draw our minde to god , and unite it to him , till hee communicate himselfe to vs , in that measure he thinketh meete for the time . it is a fruitefull meditation , when the heart receiueth such stampe of god , as maketh it to taste how good hee is , and so thirst for more grace , that wee earnestly seeke vp these sweete streames to the fountaine , euen god himselfe , where that perfection dwelleth . such meditation bringeth out some point of liuelie and affectuous knowledge , and with these holy conceptions worketh a greater puritie and holinesse of the mind that conceiueth it : the soule in that case it is not simple actiue , but passiue also : and is changed to the nature of these heauēly things that it conceiueth . 40. spiritualitie of the bodie . our bodies are earthly , and yet haue a promise of spiritualitie : it is as easie to god , to make them so , as is to cleanse them from sinne : this is alreadie practised in our kinde , in christ iesus : our nature in his body , is spiritualized , to tell vs , that for possibilitie , it may be , and for certaintie it shall be so in vs : hee is our brother , therefore we may be like him , & he is our head , therefore wee must bee like him in a conformitie with his glorious bodie . philip. 3. so soone as the soule liueth by the faith of these promises , it beginneth to feele this spritualitie : wee loue our body by nature , and oft-ten idoll it : but grace maketh vs loue it lesse , as it is naturall , and more as it shall be fullie spirituall in heauen . this is a seale and token of that spiritualitie , that the body is disabled for sinfull actions : the worke of the soule , and the satietie of spirituall influence , bringeth for the tyme a deadnesse to sinne on it , scarcelie can the minde strengthen it selfe in any spirituall delight , but the bodie is thereby weakned : the soule marking that disposition , is confirmed by it , and the bodie it selfe , though the first and onely loser , is content of that weakning , because it is assured of the owne spiritualitie : when our soule shall bee full of glorie in heauen , it shall turne the body to the like estate . i care not how weake my body bee for the workes of sinne : i haue then most delight in it , when it is beaten downe and brought in subjection , 1. cor. 9. 27. not to hinder , but to helpe the workes of the spirit . 41. credulitie and confidence , are weake attendants of a weake spirit . credulitie , and confidence are usuallie found together , the one for taking in of reports is an euill porter , the other , a lavish out-giuer : the first admitteth both others reportes and the owne imbrede suspitions : the second giueth them out boldly as vndoubted truthes : in one instant , their heart is both at the roote of the eare , hearing greedilie , and in the toppe of the tongue , talking looslie : the one tryeth nothing , and the other spareth nothing . credulitie putteth no difference betweene mans report & gods word , their owne apprehension and diuine reuelation : confidence resteth on them all alike , and venteth all with the like assurance : it knoweth no degrees of perswasion , but layeth the same degree of trust vpon humane rumours , as vpon the articles of the creede . they are the two wings of calumnie , without which it cannot flee abroad : when sathan hath layde in the vncharitable heart , the egges or seedes of ignorance , malice , prejudice , suspition , preposterous zeale , and such like , then hee worketh mightilie on them , and hatcheth the monstrous bird of calumnie : but it is winglesse , till it be vented : for this end , hee putteth confidence and credulitie to it , that it may flee abroad , which was brought foorth in secret . this is a match of sathans joyning : a babling tongue to speake , and a bibulous eare to drinke in greedilie bad reportes . it is a weake soule , that hath two such assistants , who so would perswad them of any thing , haue lesse to doe , than hee who must heare their raw and vnconsiderate reportes . hee needeth no more , but vent his tales , he is trusted at once by them , but their hearers must either beleeue them , & that in their own degree of perswasion , or else suffer for it : it is easier to bee their informers , than their hearers or reformers , and that rather in lies and trifles , than in trueth . they are as hard to take contrare information to their former errors , as they were ready at the first to drinke them in . it is our best , to try reportes , and then giue euery thing its owne due of trust , and euery trust the owne degree of asseveration . it is folie to embrace humane reports with that same degree of perswasion , as wee doe diuine trueth , or to speake them with the same confidence . a speciall worke of gods spirit , is to direct vs in the trueth , and that not onely in the matters of saluation , but also in our common conuersation , where hee reigneth , hee placeth holy discretion at the roote of our eares , to keepe vs from racklesse credulitie : and hee guydeth the heart with wise charitie , to stay vndiscreet confidence , inventing of our owne apprehension , or other mens reports . the foolish man will beleeue euery thing : but the prudent will consider his steppes . prov. 14. 15. 42. the sight of a present god-head . it is a great worke to direct our life a●ight , and many haue giuen good precepts for it , but the scripture is a most full and pertinent rule . and god who knoweth best our duetie , hath summed all vp in one word , vvalke before mee , and bee thou vpright . gen●s . 17. 1. the sight and sense of a reuealed , reconcealed , and present god-head , is the marrow and substance of all wholesome directions . who can see him , but hee must loue and seeke an union with him ? and keepe that union by a constant walking with him : hee cannot bee seene but by his owne light , nor felt , but by his owne life , and the raritie of these blessinges make the christian conuersation so rare . this is a compleate furniture for our duetie , first , to know it , next to will it , and thirdlie , to haue a power to doe it : all these are obtained by setting god before vs. neither is hee a beholder of his gifts , but an effectuall mouer of them , setting vs and his grace in vs to worke , by a powerfull working . if his pure light fill the minde , his effectuall power will fill the heart , and that light and power can lead vs no wher-else , but to himself : they put vs to a restlesnesse , but when wee are pleasing him , and that restlesnes is a most sweete rest . the goodnes of promised blessings , the weight of threatned curses , and the equitie of dueties commanded , are all in their vigour when we see god , so that faith and obedience doe follow : other considerations haue their owne force , but this is so immediate and strong , that there is neither place for delay , nor hypocrisie . he who seeth god alway , dare neither neglect his duetie , nor doe it deceitfully . where this care is , sinne findeth a bridle , and grace a spurre . there can no tentation ouercome vs , so long as wee see god clearely before vs : sathans suggestions evanish as mist before that face : and our corruption dare not shew it selfe before the clearenes of that light . our walking in christianity , is but a roving , , till wee come to this sight of god in some measure . this maintaineth light in the minde , sensiblenesse in the heart , and setteth to worke our conscience , to direct and hold vs in a conuersation worthie of him , whom we see alwayes looking on vs. men are diuersly affected with this sight : some know not the nature of it ; other condemne it as a phanaticke imagination , because they comprise all the worke of grace within their owne personall experience : but vvisedome is justified of her children . they who are conscious and sensible , of it , enjoye the vnspeakable fruites thereof : while other are as voyde of them , as they are voyde of the sight it selfe . 43. patrons of grace and nature , are condignelie payed for their pleading . opinions in religion , are discoueries of our condition ; he who counteth highlie of the grace of god , hath his part thereof : it commeth freely of god : and leadeth to him in thankfulnesse : it is his gift , and the proper worke of it , is to bring vs to him againe : it is his stryne in vs , and pulleth our soules to him . the holy spirit is not , as a reporting messēger , but one inbiding seale ; hee worketh at once , both the sense of gods loue in our heart , and the meeting we giue to it : no childe of grace can satisfie himselfe in magnifying of grace , the worke of it , is to powre out it selfe on god , the fountaine , as it filleth the hart with joy , so doth it the mouth with : vvhat shall i rēder to the lord ? ps. 116. 12. the patrons of nature seeme yet to abyde in nature , at the least that patrocinie is a work of nature , and flesh in them : if a captiue commend his prison , is a token hee is not wearie of it , and ( which is worse ) desireth not to bee deliuered of it : sauing grace in christ is the arke of gods building , to saue those that goe in it : but pelagius brittle , and rent shalloppe of naturall power , and selfe-sufficiencie , drowneth men in damnation . in things naturall , and for this life , nature can doe something ; but in matters supernaturall , and for saluation , it is blind as the mould-warp , dead as a carcase , and vyld as a carion . if we ascryue to it , either deseruing or disposition for grace , we denye both the nature and necessitie of grace . errors in other pointes of religion , discouer indeed weakenesse in the mind , but in these practick poynts , concerning gods worke in our calling and conuersation , they discouer the state of our persons : they who are translated from nature to grace , cannot but abhorre nature , and praise grace . o! how dangerous a thing is it , to count nature grace , or to magnifie it against grace ? if their opinion bee well examined , they will bee found to lay two strange grounds to themselues : one , that they are sprung of another beginning , than fallen adam : the other , that they court another god , than the redeemer of mankynde : as for vs , who are come of lost adam , and depend on christ our redeemer , wee dare neither speake so proudly of nature , nor so basely of grace . the poore speaketh with prayers , but the rich answereth roughlie . prov. 18 23. wee count it our happinesse , that our dead and gracelesse nature , is quickned and renewed , by the free and powerfull grace of christ. all their pleading is for a priuiledge to nature , and when all is deepelie pressed , that priuiledge is nothing , but hardnesse of heart , than which , there is no greater plague in man , a libertie to fall frō grace , and to resist it . they shall neuer craue blessings to mee , who take that for a priuiledge , and blessing to man , which is the heauiest ( but the just ) plague of god on man. but both these pleaders are condignelie rewarded by their clients : defenders of grace haue not their gages to to seeke , and natures proctors haue such gaine , as shee can giue . the mater abideth not in questioning , the persons , are discerned before the question bee debated . magnifiers of grace proue children o● grace : and praisers of nature sticke still in nature . it is kyndlie to euery thing to respect the owne originall and benefactor ▪ as it is respected of them . i content my selfe with scripture , to call christ both the author , and the finisher of faith. heb. 12. 2. and to professe before men and angels , that i am saued by the grace of christ. ephes. 2. 5. and with holy antiquitie , to be then most sure , when i ascriue all the worke of saluation to the mercie of god , and the merite of christ iesus . 44. conceat of wisedome is great folie . conceat of vvisedome is a dangerous counseller ; while we intend our businesse , wee thinke all is rypelie aduised , but in the proceeding , and at the end , we find weakenes : we thinke then both of our witte and worke , that we might haue aduised & done better ; & that with some close resolutiō , to see better to businesse following : but the next affaires finde vs in that same folie , and are a new matter of after-thinking , and repentance , and our first conceate misleadeth vs , as of before . corrupt counsellers haue neede of reformation , & there is no more corrupt coūseller in our soule , than this conceat : so long as it is father to beget , or mother to bring foort● , and the nurse to foster our businesse ▪ there can neither bee hope of good successe in our adoes , or of amendement of our error : conscience of our weaknesse : imploring of gods assistance , and warinesse in our proceedings , are better directors . when wee distrust our selfe , and relye , and in call on god for a blessing , we shall either finde that blessing which wee aske , or contentment in the lacke of it : but conceat debarreth the blessing , and doubleth our miscontentment in the lacke . hee cutteth himselfe off both , from gods direction , and blessing in his adoes , who conceateth strongely of his owne wisedome : but he is compassed of both , who resteth on god. as his mercie offereth , so his justice decerneth the saue-guyding of him who distrusteth himselfe & trusteth in god ▪ but it is the worke of his justice to desert the selfe-conceated wise man : hee gaineth much who dependeth on god : his businesse are begun , sweyeth , and accomplished by gods wisedome , whereas the other left to himselfe , must wrestle with difficulties of affaires , and of crossing prouidence . the best way to bee wise indeede , is to be conscienciouslie humble vnder sense of folie , but the strong conceate of wisedome is extreame madnesse . 45 dead to the world . the world is wise in the owne generation , but god turneth their wisedome to folie ; it affecteth men as they are sette towards it , the worldlings with loue , and the godlie with hatred : these affections it testifieth by answereable actions , honouring the beloued worldlings , and troubling the hated godlie : but it is foolish in both , and most in this second : if it did not so vexe the godly , it might possibly insnare them to byde in it . the worldes fowning and flatterie is more dangerous , than her frowning ; and her open hostilitie , is the securitie of the sainctes . it is gods great mercie to vs , who turneth their injuries to our mortification wee are called to renounce the world , and it rageth thereat , and preassing either to retaine , or recall , or destroy vs , it chaseth vs out of it selfe . all their contesting with vs , putteth vs further from them , than wee were before , their hatred and injuries worke a contempt of the worlde in vs : this maketh a diuorce , and in end , a death to the world . i take this as a dying and crucifying to it , when by the grace of god , my soule doeth neither conceiue their folies , nor account or receiue them , beeing suggested : when the heart neither willeth nor affecteth them , the memorie remembreth them not , the mouth cannot vtter them according to the worlds formalities , and the whole man hath a vnfitnesse to walke in their fashions : hee is liuing to god , and god liueth in him , who is so dead to the world. 46. the right placing of our affections . how foolishlie are our affections & actions placed ? christ appointed the matter , and order for them both , seeke first the kingdome of god , and all these earthlie thinges shall bee casten to you , matt. 6. 33. and the apostle , set your affections on things aboue , and not on things on earth : colos. 3. 2. heauen is first , and most to bee sought : the earth both least and last ; but man inverteth that order ; hee is not farre trauelled , nor high minded : the earth is at hand , and hee goeth no further ; as an home borne child , he bydeth in the house , & as a shell-snaile he sticketh to the wall . the heauen , the great & first thing , scarcelie entreth in his heart , the renting cares of the world , doe so pester it , that the thoughts of heauen cannot goe through that throng : earthly thoughts salute him first in the morning , busie him all the day , lay him downe in his bed , and play in his fansie all night : the thoughts of god and his kingdome finde none accesse : hee is all , where hee should bee least , or rather nothing : he is little or nothing , where hee should bee most , hee maketh that his taske which hee should but touch by the way , and hee blenketh but a squint on that which hee should continually meditate . many are busied about impertinent thinges with martha , and farre moe about impious things , but few with marie choose the part that shall neuer bee taken from them . luke 10. 42. by this i know , the right situation of my soule , when god and his thoughts take vp all the roumes of it , it is best to set the earth and her trash , at as base an account , as in situation , it is vnder our feete . 47. contemplation and practise ought to bee joyned . contemplation and practise , make vp compleete christianitie : god hath joyned them as the soule and bodie , & requireth them joyntlie : and he who separateth them , offereth a lame sacrifice to god , and is scarce halfe a christian : the first , as the eyes directeth vs , the second , as the hands and feet performeth that direction . theorie alone , is as the eyes without feete and hands , and practise without a solide knowledge , is as strong legges and nimble handes in a blind man. light and life are best together : the first , is the sweete eating of the booke : ezech. 3. 3. the second , is the bitter disgesting of it : the one giueth grace & contentment in secret ; the other proueth the sinceritie of that grace to man. for our owne joye , the first hath a sufficiencie , but for the edification of others , and our confirmation in our calling and election : the second is necessar . if naked knowing bee sufficient , sathan is a most perfect creature : hee excelleth all men in the knowledge of good & euill , but is behind all men in affecting them : he knoweth not good , to loue & seeke it , nor euill , to hate and flee from it , but his affections & actions are set crosse to his knowledge : hee is in that same degree of wickednesse , that hee is in excellencie of vnderstanding : his searching and pearcing wit , hath purchased him the name of an vnderstanding spirit , but his wickednesse calleth him , sathan , an enemie to god the union and worke of both , craueth some solide and inward ground : outward meanes may occasion them , and inward motions set them on worke , but they cannot haue a constant byding in vs , without a byding ground and principle . the life of god is this ground : what supernaturall thing we doe without it , is but hypocriticall , or occasionall , and easilie intermitted . the fountaine of this life , is god himselfe , and where this fountaine is , there is sufficiencie for theorie & practise : without him , our professing is hypocrisie , our minting vanitie , and our actions will die , and end , in their beginning : wee can doe nothing that is good without him ; and with him , wee shall bee able to approue our selfe , in a liuely theorie , and a well grounded practise . as without christ wee can doe nothing . ioh. 15. 5. so i am able to doe all things through the helpe of christ , who strengtheneth me . philip. 4 ▪ 13 yet not i , but the grace of god which is with me . 2. cor. 15. 10. 48. the ambitious man dieth of his disease . doubtlesse ambition is foolish , and god in iustice , doeth crosse it in the greatest designes : but the humble man is truely wise , and god casteth more humane respect on him , than hee desireth : the ambitious man hunteth after honour , but it flyeth from him : what euer bee his worth , in this hee is vnworthie , that hee thirsteth honour . it is not guided by blind fortune , but by a seeing prouidence , and flyeth from them who proudlie affect it , and waiteth on them , who modestlie decline it . he fetcheth and sucketh wind out of euery airth , but when he seekth it most , there is greatest calme , both in respect of his desire and indeed ; what is lacking that way , hee supplyeth it by his owne breath of vntymous selfe praise , but that auaileth not ; all mens breathing in a shippe will not fill the sailes , hee is the more vile in the eyes of the wise , the lowder hee proclaime his owne supposed vertues : the humble man neither intendeth nor affecteth honour , yet it followeth him : as the shaddow followeth the bodie , so doth true honour to true worth : hee hath more of that gale of winde , than hee craueth , and the more it blow , hee is the more dejected : his care is to keepe him from schelues and rockes before so faire a winde . god is witnesse to his soule , that heerein hee hath a secrete dejection , and still compting himselfe the vilest sinner in the earth : hee wonders at that mercie , that hath so vndeseruedlie blessed him , and knoweth not how to beginne to bee thankfull : hee is more pensiue how to pay the debt of gratitude to god , than puft vp in taking it on . and saith with dauid who am i , lord god , and who is my fathers house , that thou hast brought mee hitherto ? and finding himselfe vnable to thanke god , as hee ought and would , hee calleth god to witnesse his earnestnesse to honour god. what can dauid say more to thee ? for thou lord knowest the heart of thy seruant . and the more hee is swallowed vp in that sweet drowning sense of gods loue , hee is the nearer to true exaltation : hee feeleth then the trueth of that martyrs , word , who said , hee that praiseth mee , scovrgeth mee , & of the word of god , that hee resisteth the proude , and giueth grace to the humble . 49. good spirits are most free of passions . great spirits haue least passions , but base spirites are most passionate : the first is aboue their businesse , and not soone moued ; the other is vnder all accidents , and perplexed in euery thing : the one as a large vessell , containeth easilie water cast in it , and the other , as a small vessell runneth ouer . if the power of princes were in the hands of priuate men , or the passions of priuate men in the hands of princes , the world could not stand . but god hath wisely separate them , that power without passion may bee profitable , and passions without power , may bee harmelesse : the highest mountaines haue least storme , and wind on their tops , but the raines and tempest ouer-run the low hilles & valleyes . there are few worldly princes , but in grace wee are called to this heauenly principalitie , to command our passions . the holy spirit maketh the soules of the truelie sanctified , as the fleece of gideon : they are free of passions and perturbations , while others are drowned in them . broken water is in the shallow seas : but the deepe seas haue a soft swelling , and not these violent breakings . if wee bee translated from nature to grace , wee are aboue the surprysing of accidents , and bitternesse of injuries , and so are secured from the violence of our owne passions : our heart is in the secret of god , and our head aboue the heauens ; while our state or body is buffeted on earth , our soules enjoye a pleasant serenitie in the face of god. 50. god alone better than all . hee shifteth much needlesse labour , and prouideth great contentment , who closeth himselfe with god alone : to deale with man alone , beside god , is both an endlesse & fruitlesse labour : if we haue coūsel to aske , helpe or benefite to obtaine , or approbation to seek , there is none end with man , : for euery man we must haue sūdrie reasons , & motiues , and what pleaseth one , will offend twentie , as many heads , as many wits , and fansies : no man can giue contentment to all , or change himselfe in so many fashions , as he shall encounter humours : and yet it is more easie , to take sundrie fashions than to bee actiue in them . hee preasseth to lift water in a sife , and sand in open fingers , who thinketh so , to carrie himselfe , as to please all : he is prodigall of the peace of his soule , and carelesse of good successe , who maketh man either his rule , or his rewarder : that spirit must bee rent asunder , that applyeth it selfe to the contrarietie of mens opinions . mans bodilie senses , both ruleth and ouerruleth his reason , therefore , as hee seeth men and not god , so he preferreth seene man , to an unseene god : but when hee shall see god in the clouds , at the last day , & all mankynd present they shall all bee nothing , in respect of god. the godly now see him , more than mā , and therefore , preferre him to all men , and runne that course to offend and lose all men , rather than him . this is a course whereof hee shall neuer neede to repent . it is grieuous indeede to loose our friendes or familiars : and he is foolish , who loseth any , that hee may brooke with god : but it is a great triumph of grace , when for conscientious and faithfull seruice to god , wee lose them : they are not worth the keeping , who cannot be brooked with him : and hee is not worthie of god , who will not forsake father and mother for him : all the hurt that these selfe-pleasing men bring to the god-pleasing sainctes is the greater increase of the fruites , the scales , and sense of gods loue in them . since i cannot please all , i will take mee to please one , and that one who is better , than all , for counsell , approbation , and reward : so long as god draweth , all my thoughts to him , and calmeth them in him , by sweete contentment , i will not buy a torture from foolish man : while hee answereth my desires , & communicateth himselfe more to me , than i can conceiue , i will not vex my selfe in courting of man. vvhom haue i in heauen but thee , and there is none on the earth that i desire , beside thee . psal. 73. 25. 51. rare accidents make many prophets . strange accidents breed vs many prophets : before they fall foorth , all men are silent , but when they are seene , many clame a propheticall fore-sight of them : it is sure speaking of them , when they are come to passe ; but to boast then of their fore-sight , argueth lack of judgment : how shal he be a good fore-seer , who seeth not his owne present folie in boasting idlely of that which he hath not , & maketh none use of that which is done , or doeth not see , that that his vaine boasting , maketh him ridiculous : hee is as loude a proclamer of his owne folie , as hee clameth commendation from that foresight . this is a sure note of such spirites , to make none other use of accidents , than astonishment and broad talking : euery one they meete with , & euery dinner & supper must patientlie heare the arguments , of their fore-sight ; at euery occasion they haue a new edition , and a new discourse of it ; and by long and oft pratling , they giue some life to that which hath none other beeing , than of their owne humour and breath . when such things fall out , as cannot bee particularlie foreseene of man , it is better to ponder them seriouslie , and to see the worke of god in them : and for our selfe , to draw neare to him in faith and repentance , and to draw other to him also , in a religious reuerence of him who ruleth all , to the good of the saints : to spend our owne spirit , and wearie the eares of others in idle babling , is the worke of an emptie braine . 52. damnable selvishnesse . selfe is both a neare and a deare word to man : it draweth all our thoughts to it , & setting all to worke that is in vs , turneth them home againe , to it selfe : it is both the idole and idolater , the exacter , caruer , and receiuer , the doer and sufferer in all dueties : a fountaine sending out all , and a center , sucking backe all that it sent out : and so selvish in this selfe , that it accompteth euen god to be a stranger . and is yet more foolish , parteing it selfe against it selfe , and is the owne greatest enemie : so a mans greatest enemie is not onely they of his owne house , but of his owne heart . blind loue in the ape , maketh it thrust o●t the enterals of the own brood while it embraceth them too straitly : the blindnesse of selfe-loue maketh it in preposterous safetie to destroy it selfe : what more friend-like masters in vs , than selfe-love , selfe wit , & selfe-will , & yet what greater foes ? the hatred craft , & power of our open enemies , doe not so hurt vs as these : i feare and suspect no creature more than my selfe , and that euen when i most respect my selfe . i will professe and practise hostilitie against seluishnesse , and render my selfe to bee guyded by a forraine witte-and will , euen the new-man created and directed of god : this is a better selfe , than that naturall seluish one , there is no saftie for mee , but in hateing and destroying that euill one : by that sauing ouerthrow of my selfe , i shall saue my selfe . this is the fruite of mine ingraffing in the natiue oliue . the juice of that stocke , changeth mee to that selfe-destroying , and selfe-sauing worke , the more i seeke mine owne saluation , the more i abhore my seluish corruption . i abhorre my selfe , as i am of the first adam , but loue and seeke my well , as i am in the second adam iesus christ. the holie apostle maketh this perfect anatomie of himselfe , not i , but sinne that dwelleth in mee . rom. 7. 17. there is the olde and corrupt selfe , like the first adam in him : by the grace of god i am that i am , ye● not i , but the grace of god which is with me , 1. cor. 15. 10. there is the new selfe of grace , by the second adam in him ; in both places himselfe as hee is gods creature , is the common subject of both these selfes . hee is a stranger in himselfe , who doeth not marke this distinction of himselfe : and hee is his owne greatest foe , who destroyeth not the olde selfe in adam , that hee may saue himselfe in the new adam , iesus christ. 53. the wise and foolish merchant . everie man playeth the merchant in his greatest businesse : wee change & lose something , for gaining another : the godly with god haue most care to saue their soule , they care not to losse their goods , their name , their bodie for that end . if labours waste their body , and afflictions bruife their spirit , all is well bestowed in their count , if so bee their soule bee safe . the wicked mak their own conquesh with witte , like themselues , they care not to losse their soule for keeping of their body and estate ; their course is justifiable in their owne judgement , no man can build better vpō their grounds , or see better with their eyes : they see not their soule , and as little care they for it , as they know it : they see their body and state , and doe thinke that their soule is giuen for their body . true godlinesse ouerthoweth these grounds , and giueth better light : it teacheth , that all is for man , and the body for the soule , and himselfe for god : this maketh vs to secke our safety more than our state , our conscience more than our fame , our soule more than our bodie : and god , more than all . nature in worldlie thinges , condemneth our brutishnesse in spirituall : it teacheth men to buy the best thinges , of best use , of most gaine , and at the lowest pryce : but in spirituall merchādice , wee buy the worst thinges , that are of no vse , of lesse gaine , and at the dearest rate : vvee spend our money on that , that is no bread , and our labour on that , which satisfieth not , isa. 55. 2. such is all our businesse on worldly thinges . but gods spirit , teacheth the godly a better forme of barganning . the kingdome of heauen is a precious iewell : it endureth , when all these worldlie trifles will evanish , and wee finde it without a price . the mercat of it is cryed free without money : ho , euery one that thirsteth , come yee to the waters , and hee that hath no money , come , buy , and eate : yea , come without price . isa. 55. 1. these wise merchants shall rejoyce for euer before god , who vnder termes of buying and selling , hath freely giuen them eternall life , where the foolish seekers of the world , shall euer lament their neglect of this free mercat and the losse of their labour , their fruite , and of themselues . it is good to leaue the worlds folie to it selfe , since we cannot cure it , let it not spoile grace in vs : the wicked losing their soule for their bodie , lose body and all together : the godly losing all for god , & their soules saue themselues fullie : hee is no loser , who hath god for his portion and him selfe in soule and body unite to god in christ. thinges worldlie come not in this compt , before wee were , wee had them not , and in the heauen wee shall not haue them : their vanitie , & not use , are as a not beeing to vs. where god filleth the heart , there is no roome to desire , or receiue them on so miserable conditions . let them fall to these who are like to them ; dust and dust doe well agree , whē we shall enjoy god for euer . 54. the loue of good and hatred of euill . some things there be which i cannot loue , and some thinges which i cannot hate : i cannot loue sathan , for he is gods enemie : nor hell , for it is his house : nor sinne , for it is his worke : and the more neere that sinne is to mee , the more i hate it : in the godlie more than in the wicked : and in my selfe more than in any . these againe i cānot hate ; god , because he is goodnes it selfe : nor the heauen , because it is his dwelling and reward : nor his grace , because it is his image , both the causes of that loue , and the work of it is from himselfe : i loue them , because i loue him , and it is his will and worke in mee , to loue them . i thanke god , i cannot hate them , who haue true grace : i mislike their faults and shall disgest their injuries , but my soule cannot hate them , who loue god , and are beloued of him : his image and grace , where euer i see it ( though in my professed enemie ) commandeth my dearest affection ; all their injuries cannot so grieue mee , as the conscience of my sincere loue to them comforteth mee : by this i know , that i am translated from death to life , because i loue the brethren . 1. iohn . 3. 14. but there can bee none assurance of his loue and grace , where the sainctes are hated . his loue is shed abroad in our heart , not to remaine there , but to run out to embrace them whom hee loueth , neither am i beloued of him , nor haue parte of that in shed loue , if i hate them : who so are beloued of him , & are inclosed in his heart , & agree in iesus christ , as they are such , cannot hate one another . this is our victorie , ouer their corruptiō & our own , that notwithstanding of their injuries , we loue them deerelie . god loued and choosed vs , when he saw vs his enemies in the masse of lost mankynde : and now loueth vs , when wee offend him daylie : how then can the heart , sensible of this loue , hate anie that is so loued of god : if wee doe so , wee hate gods image , and loue in the sainctes , in our selfe , and in god & may justly doubt , if we be the lords beloued . 55. the best lotte hath some want . everie mans lot is mixed with some want : and god hath so wiselie temperated all estates , that no man hath all blessings , and no man lacketh all crosses : if we haue some blessings , we lacke other : yea , our miscontentment can make wants , where none is , and augmenteth these which possiblie are : wee take on vs a creating power , and that in euill : how oft doe wee compleane of that lotte , which is good in it selfe , and better than wee are , either worthie to receiue , or wise to use aright . many haue so large a lotte , that if it were diuided in an hundreth partes , it would content some hundreth persons , and euerie one of them possiblie , is more worthie , and would bee more thankfull , than he who hath it all alone , with miscontentment . the smallest lot with god ( if there can be any small with him ) is a large lotte : and the greatest lot without him ( if there can bee any great without him ) is extreame lacke . hee lacketh nothing , who hath god for his portion , and he hath nothing , who lacketh him : god carueth not sparingly to that soule , to whom hee giueth himselfe , and in that case , it lacketh nothing , but to know that lotte , and enjoye it . god hath indeede wisely tempered our lottes , but the error of our desires , and miscontentment is our owne , and yet hee bringeth good out of that error . his care is to keepe vs euer loose from the earth : if wee found all our desires contented heere , wee would forget to seeke a better lotte in heauen . let euery lacke chase vs , to seeke a supplie : it is a daylie and hourely earand to god by prayer : wee cannot finde it in this life , let vs seeke it where it is : our lot on earth satisfieth vs not , but our lot in heauen , shall fill vs with contentment : it is perfect in it selfe , and craueth that wee bee perfect for it . if in the midst of so manie lackes , wee seeke perfection in the earth , wee proue the lacke of wit , more than of a sufficient lot , all lackes tell vs , and command vs to seek supply in god , who onely is all-sufficient . 56. danger of corruption daylie . there is none houre , wherein we can say that wee are free of danger , and yet not so much of outward accidents , as of inward surprysing of our corruption : the more aduanced in grace , the more is that danger , both in it selfe , and to our feeling : other see our infirmities , and they are more grieuous to our selfe , than of before . this is a bitter experience , that when wee haue lamented our slippes , renewed our vowes , and chastened our selfe in an holy griefe for them , they breake out vnder our hand : scarcelie is our heart calmed from a former griefe , when it is conceiuing either the same , or a greater infirmitie . these canaanites liue still in vs , they are left as a mater of our exercise , the whetstone of grace , and a spurre of prayer : wee cannot cast thē out , but we should put them vnder tribute . it is best to hold our eye cōtinually on our corruption , that it break not out : or bee grieued for that out-breaking . daylie danger , is a lesson of the necessitie of a daylie guarde : and since that danger is most from within , our best guarde must bee from without : nature in vs , that worketh our woe , cannot prouid our safetie : god by his spirit is our best guarde : when he keepeth our heartes in his hand , then wee are secured from all dangers . it is not good to sleepe securely , whē a serpent is in the house , or to be carelesse , whē a mad dog is tyed with a loose roppe : such carelesnesse is an infalible precedent of some grosse fall : dauid at rest in his owne place , fell worse , than when hee was chased as a patridge in the wildernesse . if we cannot escape sathans supprysings , we should turne them against himselfe : god maketh these out-breakings in his saintes , as a staffe to breake the heade of sathan in their corruption . they are as the borrowing of a baire , hee houndeth out our corruption , to foyle vs , but god sendeth it home , as a carcase to him againe . beside the former exercises , it entertaineth humilitie , and the sense of gods mercie , who beareth with our faults . pride as a page , attendeth excellent spirit : but the slippes and buffets of our corruption , layeth these feathers . pride goeth before a fall , and an hautie heart before destruction . 57. gods best gifts . there is no mā , who receiueth not of gods liberalitie , but not all of that same kinde , and that measure . some as keturahs sonnes , get common gifts , and goe away from him : other as his isaac , get the inheritance , and abide with him : some haue the giftes of body and minde , and fortune ( as they call them ) gifts in themselues , but no sure pledge of his sauing loue : but to the godly , with his gifts he giueth himselfe , a spirituall beeing by renouation , a spirituall life by his sonne , a spirituall mouing by his spirit . our disposition will tell vs his affection : if wee take his gifts , runne away with them , and use them without and against him , then wee haue gotten his gift , but not himselfe : but if they lead vs to him , and make vs seeke him aboue them all , then wee haue himselfe with his gifts . these are best giftes , which are most excellent in their kinde : greatest in measure , and most profitable for use : what is better , than god himselfe ? and amongst his gifts , none is better , thā sauing graces . they bring with thē the image and warming power of a speciall loue , and stamppe the heart of the receiuer , with a re-louing of him . for measure , they are sufficient to our greatest necessitie of saluation . for use , they leade vs through the valley of this life ; through the foorde of death : and exalt vs aboue all use , euen to the fruitiō of god : and so in this life are the immediate matter of our contentment . common gifts come out naked , but sauing graces are guarded ? that same choosing loue of god , where from they flow , sendeth out a secrete vertue with them , to pull that heart to god , that receiueth them . though they come out from him , yet they are not separate from him , neither suffer they vs to stand abacke from him : that his loue in christ , that giueth them , quickneth vs with the sense of it selfe , that as by him wee liue , so wee cannot liue , but in him . this is a sweet intercourse botweene god & vs , in his sauing blessings in christ , i count more of his smallest grace with himselfe , than of all the world without him . 58. discerning of flesh and spirit . how profitable were it for vs , to discerne betweene the flesh and spirite . but this discerning hath a great difficultie ; and that because both parties are within vs : and both of them in euery parte and power of vs : their likenes also one to another , and the readinesse of our mistaking , and most of all , because wee incline more to the flesh , which is natiue to vs , than to grace , which is a stranger . flesh is first in vs by nature , and soonest at worke : and so forestalling our mindes , purchaseth our allowence to it selfe . confusion of our minde maketh them as rebekahs twinnes , wee finde them stirring within vs , but cannot discerne them : passions and selfe-loue make vs judge wrong , wee take that for spirit which is flesh , and cherish it : and that for flesh , which is spirit , and neglect it : that coueting one against another , is sensible , but we know them not particularlie : and more easilie can we discerne them in another , than in our selfe : the worke is then manifest , and wee are not prejudged by our selfe-loue . it is a great part of the worke of conscience , to marke this difference : the apostle excelleth in this , who said , i finde another law in my members . the best way to try them , is not to leaue them to the event , but to bring them to the rule . the true knowledge of gods law will tell vs , that is spirit , which agreeth with it , and that is flesh , which agreeth not with it : at diuerse times wee haue contrarie thoughts of one thing , the one must bee flesh , and the other spirit , what sauoureth of pride and vanitie , is flesh : what sauoureth of humilitie and feare , is spirit . as the descerning of them argueth a great degree of grace , so to doe according to that discerning , proueth a greater degree of it : when the motions of the flesh are broken as a cockatrice egges before they bee hatched , and the motions of that spirit are intertained : both these workes are noysome to the flesh , but they are more profitable in that they grieue it . he hath a painefull task , who pondereth all his thoughtes in the ballance of the sanctuarie , but the fruite of that labour in puritie , and holinesse is greater than all the paines . iustice is painted with a ballance in her hand , and the practice of a good conscience in this discerning , is a continuall pondering . where this discerning is exact & particular , it is a singular preseruatiue , to keepe vs from yeelding to temptation , & a spurre to repentance , when we are fallen : he who is so exercised , shall either not fall in sinne , or come soone out of it . 59. gods mercifull presence . gods presence in mercie , is aboue all things in this life , to bee sought and keeped . but euery one knoweth not what it is , or how to keepe it : as creator , hee is with euery one , sustaining , maintaining , and directing them in their wayes . the greatest a thiest cannot shift himselfe of that sort of presence . but wee seeke his presence as redeemer in christ. in this hee seeth vs , and maketh vs see him : hee sheddeth abroad his loue in our heart , and maketh vs to loue him , and by his working in loue , maketh vs both sensible and conscious of him , and carefull to walk worthie of that his presence : his coūtenance both humbleth vs in our peace , and comforteth vs in aduersitie : our well and woe are judged by his smyling and frowning : if hee lift vp the light of it aboue vs , nothing can g●ieue vs : if hee hide it from vs , wee are swallowed vp . it hath both a changing and augmenting power : thereby aduersitie is changed in prosperitie , and prosperitie is doubled by that blessing of blessings , euen as the lacke of it changeth prosperitie in aduersitie , and doubleth aduersitie by that crosse of crosses . his eye is more to vs , than all the world , to see vs , direct vs , witnesse to vs , in approuing or reprouing . in the darknesse of the night , it shineth in our soule , in our reteardnesse from men , it is powerfull to keepe vs in order , yea , all mankynde gathered in one , are but a solitude compared to his on-looking . this is both a tryall of true grace , and our proficience in it . i see not how wee can count our selues christians , except in some measure , wee know and walke vnder the reuerence of a present god : without this , all wee doe , is but by guesse and custome . heereby wee know whom we worship , and are sensible of our spirituall estate , wee measure his assistance and desertion , our strength and weaknesse , and by these , our joy and griefe of them all . it is the earnest of our inheritance , the first fruites of the spirit , our acquaintance with his face in this life , and our heauen on earth . to bee conscious of it , and carefull to keepe it , assureth vs , that wee haue it now , and shall enjoye it for euer heereafter . 60. god and sathan contrare to their ends and wayes . god and sathan draw vs to contrare ends by contrare wayes : god , his end is true happinesse in grace in this life , and glorie in heauen : sathans end is miserie in sinne in this life , and damnation in hell : the proceeding is as contrare : god beginneth his worke at light in the minde : hee reuealeth the goodnesse of grace & glo●ie , & the vilenesse of our sinne and miserie : by the mind enlightned , and his holy spirit , he boweth the will sweetelie to encline to the knowne good , and decline the knowne euill : by these , hee moueth the affections to seeke the desired good , and flee the refused euill . but sathan taketh a contrare course ; hee first moueth the humours , by them , the affections , and by these , the vvill , and by it , hee carrieth the minde headlong : as his on-sets are on our weaker partes , so are they preposterous : god leadeth vs vp ward , and fordward , as he made vs : sathan draweth vs backward , and downward , blindeth the minde , that hee may surpryse it by our corruption . the forme of these proceedings tell vs both the nature of the authors , and their ends : when the minde is solidlie enlightned , and moueth the other powers , that is an orderlie proceeding : but where humours lead the ringe , & the minde is both last moued , and violentlie carried , there can bee no good . if there were that much light in it , as to discerne their proceeding , wee might eschew the many temptations , which surprysse vs , and obtaine many blessings , which wee neglect . humorous courses are both violent and dangerous ; they beginne with violence , and end in darknesse , the more stirring of humour the lesse life of grace : but the worke that beginneth , and goeth on with●light , endeth in life and happinesse . in all our businesse , wee are guided by one of these two . it is good to dispose of our affaires , with due consideration , that wee may know who is our guide , what is the nature of our proceeding , and what shall bee our end . hee beateth the aire , and thresheth the water , who walketh without these considerations , as he soweth the winde , hee shall reape the whi●le winde . many abhorre sathan in word , who render themselues to his guiding : and many honour god in word , who pull their shoulders from his obedience . 61. tryall of trueth . our speach in praise , and dispraise , arise of estimation , and estimation commeth of discerning , and discerning of knowledge ▪ a cleare particular and distinct knowledge , maketh good discerning , due estimation , and a true speach : but ignorance maketh bad discerning , wrong estimation , and a false testimonie , wee cannot pry in the heart of man immediatelie , but the worldes affection is seene in their praise , or dispraise : for the most part , gold is called drosse , & drosse gold , good is called euil , and euill good , vertue is called vyce , & vyce vertue . and euery man perswaded of his owne wisedome , is both peremptorie to pronounce of things themselues as hee conceiueth them , and credulous to beleeue other reports of them . there is no just testimonie , but from a sound minde enlightned of god , and that as it is such ; a moate may trouble the eye that is otherwayes inlightned , so will passion or prejudice an vnderstanding minde . i pittie posterior ages , who haue no further of former times , than historicall report , which carrie as much of the affection and disposition of the writer , as veritie of the matter : except the sacred historie , there is none that hath infalible trueth ; it is a vexation to finde out the trueth in the multitude of diuerse , yea , contrare reports . a blind man eateth many flies , and a credulous mind manie vntruths . i reuerence euery man as god hath gifted him , but i keepe obsequious credulitie to god alone in his word : i find nothing therein , but truth : as for other reports , i haue often found by diligent search , that to be drosse which was called gold , and that to be gold which was rejected . 62. politicks secrecie is open . vvorldlie politicks affect nothing more in their businesse than secrecie , but they are not so close as they beleeue : they are as the fish which thrusting the head vnder a stone , thinketh all is hid , but the fisher pulleth it out of that supposed secret : they laugh all the world to scorne , and seeth not that they are seene by these whome they would blinde : conuoy as they will , yet they are perceiued , and more justly mocked , both for their crooked doings and conceate of secrecie . they delight to deceiue man , but indeede they deceiue themselues : as they glose man , they cast a vaile betweene god and them , thinking that hee seeth them not , because they winke . and will not see him . but all that is seene of him , and shall bee manifested to him all at the last day : since men enlightned of god , doe now see through these vailes , shall not his face at the last day , more clearely discouer their supposed secrecie and wickednesse lurking vnder it . if they worke directlie their mids , tell both their grounds and end : if indirectlie ( as now many doe , affecting gods prerogatiue to worke by contrars ) yet are they seene : they who can inferre a like of like , can also inferre a contrare of a contrare . the truelie wise in god seeth him throughlie , smyleth at his opinion of secrecie , and sorroweth for his crooked policie : hee out-seeth him in a better sight , and foreseeth his disapointment and repentance : hee could as well minde and counter-minde him , if hee pleased , but hee will not . it is not lacke of witte , but of will , and of corruption of witte , that stayeth him from playing the politicke : hee knoweth god hath giuen him witte for a better end to honour god , doe good to his neighbour , and saue himselfe , but not to abuse it in weauing the spider webbe , or hatching the cockatrice egges . isa. 59. the troubler of mankinde furnisheth politicks with a quicke vvitte , and hard heart , and harder face , the first for plotting euill against conscience : the second for affecting it against god : the third for effecting it with man. the first is both a corrupted and corrupting mind , the next , a senslesse heart , the third , a shamelesse face : such furniture is neither to bee enuyed nor coueted . it is a witlesse witte , that is wittie to warppe a mischiefe to it selfe . achitophe●s policie , put his house in order , and himselfe out of order : hee gained by it nothing , but a roppe to his necke , and confusion to himselfe , and his estate . this is true wisedome , to feare god ▪ and to depart from sinne , is good vnderstanding . 63. the life of the soule . the soule is the life of the bodie , but it selfe must liue by some other life , and that not from within , but from without : euery one seeketh not that same thing for the life of it . it is a second life in time , but should bee better than the first , because it is the life of the first , euen of the soule it selfe ; and should as farre excell the soule , as the soule doeth the body : but the multitude chooseth a worse and a baser life to their soule : some liue by their riches , some by their fame , others by their pleasures , and others by their conceates . this is not an exalting , but a debasing of their soule , not a quickening , but a killing of it . it is gods worke to quicken our earthlie lumppe by an heauenlie substance , but to destroy that soule by a lumppe of earth and vanitie , is sathans destroying worke . it were extreame senslesnesse to liue a day or an houre , and not know if our soule were in vs ; and yet many put off long time , and neuer try if they haue this spirituall life . they lacke it who know it not , a speciall worke of it , is to reueale it selfe to them who haue it : it is a vigorous life , all in action and cannot lurke : holie motions operations , and assiduous care to keepe it , are euidencies that wee haue it . i will seeke nothing for the life of my soule , but that which is infinitelie better than it , and that is god himselfe : when hee dwelleth in the soule , hee maketh both soule & body liue in him , and exciteth them to an higher degree than they had before . there is no food so sweete to the mouth , as the sense of gods loue to the heart ; when it is warmed by that heauenly sweetnesse , then the body is refreshed by a wondefull presence . the life that is of god , and is himselfe , liuing in mee , both giueth mee life , and telleth mee what that life is , and by the sense and conscience of it selfe , redoubleth that life in the aboundance of peace and joye . hencefoorth i liue not , but christ liueth in mee , and the life that i liue , i liue by the faith of the sonne of god , who hath loued mee , and giuen himselfe for me : yea , hath giuen himselfe to mee , and taken mee to himselfe . galat. 2. 20. 64. sense of weaknesse . it is absolutely necessar to bee keeped vnder the sense of our weaknesse , but all meanes for it are not alike : some learne it by falling in great temptations , as dauid in his sin , other find it in smaller and trifling ouersights , as rashnesse in words , or out-breaking in passions : both grieuous falls and small ouer-sights discouereth our weakenesse , but this last hath neither such guiltines before god , nor such slander before man , nor such a wound to our conscience as the first . it is a great mercie of god , to bee schooled by lesser infirmities ; and it is the blessing of that mercie to make use of it : this is a point of heauenly wisedome to bee made as conscious of our weakenesse , by small slippes as by grieuous sinnes ; if it worke in vs a distrust of our selues , a constant adherence to god , wee are brought to a guarde for our weaknesse . it is extreame weakenesse , or rather death , to bee ignorant of our weaknes , and it is both strength restored , & increased to feele it . death feeleth no disease , but life & the integritie of it maketh vs sensible of any thing that hurteth vs. the tryall of it , is to enterpryse nothing , without earnest incalling of god for wisedome and direction : neuer to proceede in any thing , without imploring his assistance and blessing , and that not in greater businesse onely , but in our smallest adoes : the watch-man of israel will then preserue our going out , and comming in . when we absolutelie relye on him in euery thing . hee is most secure and safe from his weaknes , who by many proofes is made conscious of it , and by that conscience doeth euer depend on god ; he shall ouercome great difficulties to his owne , & others , admiration . but he who presumeth in his owne strength , is ouerthrowne of smaller businesse : humilitie in the one , grippeth god , to be led of him : but presumption in the other , is sathans snare to entrappe him , humilitie , is both a degree of gods present assistance , and a presage of his accomplishing presence : but presumption in the other , is both a just desertion of god , and a surrendring of the presumptuous man , to fearefull inconuenients . conscience of weaknesse findeth want within , and seeketh supplie in god : but conceate of strength holdeth them within : the first is blessed with helpe of god , the other is cōvinced by grieuous losses . 65. the scriptures vnspeakable profite . it is impossible to liue either christianlie or comfortablie , without the daylie vse of scripture : it is absolutelie necessar for our direction in all our wayes , before wee beginne them , and for the tryall of our wayes , when we haue done : for the warrand of our approbation of them , for resolu●ng of our doubts , and comforting vs in our griefes : without it our conscience is a blinde guide , and leadeth vs in mist of ignorance , error , and confusion . therein wee heare god speaking to vs , declaring his will to vs concerning our saluation , and the way of our obedience , to meete him in that his good will. what booke can wee read with such profite and comfort : for matter , it is wisedome : for authoritie , it is diuine and absolute : for majestie , god himselfe vnder common wordes and letters expressing an vnspeakable power , to stamp our heart : and where shall wee find our mindes so enlightned , our heartes so deepelie affected , our conscience so moued , both for casting vs downe , and raising vs vp : i cannot finde in all the bookes of the worlde , such an one speak to me , as in scripture , with so absolute a conquesh of all the powers of my soule . contemners of scriptures want food for their soule , a light for their life , and the sword of their spirituall warre-fare : but the louers of scripture , haue all that furniture : therein wee heare the voyce of our beloued , wee smell the sauour of his oyntments ; and haue daylie accesse vnto the arke of propitiation : if in our knowledge wee desire diuinitie , excellencie , antiquitie and efficacie ; wee cannot finde it , but in gods worde alone . it is the extract of heauenly wisedome , which christ the eternall word of god brought out of the bosome of his father . oft-times on this meditation , i doe both pittie the pagans , who haue not this sacred booke , and were without warrand of their doing or comfort in their trouble : and i wonder at many ch●istians , whō god hath blessed with this booke , but they know not their bl●ssing hereein ; they find more delight in other books thā in this : and some affect such treatises , as may be instrumēts of their vncleannesse or ambition , and trifling complementing : filthie and obscene pamphlets are bought and reade more greedilie , than this sacred vvryte . but this is a discouerie of mens profane disposition . it is a token of profannesse , to loath scripture ; but a note of true grace to delight into it : and of a growing grace , to grow in that delight . the happie man that walketh not in the way of the wicked , nor standeth in the way of sinners , nor sitteth in the seate of the scornefull , commeth to all this blessednesse , because his delight is in the law of god , and hee meditateth therein night and day , let good christians choose our these pearles , while the swine eat vp their husks . it seasoneth the heart with an heauenly taste , and inducth it with diuine p●operties . if the iewes did recei●e an odde temper of body and spirite , because of manna , shall wee not haue a greater excellencie by this heauenlie manna , and iesus christ in it , if wee would be sure of the life of god in vs , let vs continually drink in these heauenly oracles . the daylie seasoning of our soules by holy scripture , keepeth in vs the vigour of that life , and fostereth our soule constantlie in a spirituall taste . 66. the fearfull calamitie of warres . as the earth-quake to earth , so is vvarre to mankinde , a fearefull commotion : the calamities of it destroyeth ciuilitie , libertie , lawes , religigion , and humanitie it selfe . it is a grieuous thing to see man made for the good of man , so earnestly to destroy his neighbour , and that with the hazard of himselfe : for the desire of the life and blood of his brother , to be prodigal of his own : and for the opinion of most manfull men , to turne beastes , voyd of humanitie , in destroying their owne kynde , and deuils in defacing the image of god : god commanded man to increase and multiplie , but they turne it in diminishing of mankynde , and make a craft of it ▪ to destroy one another . i cannot thinke , but mankinde mourne more to finde such rent in her bowels , than the persons so disposed . it is one worke , but hath diuerse respects in it : some thereby ambitiously seeketh preferment , some avaritiouslie hunt for gaine : others cruelly seeke the sythment of a reuengfull heart , and others in that loosing of all order seeke a licence to all wickednesse . but god both intendeth and worketh his good ends into it . it is his chirurgrie to draw some superfluous blood of mankynde : and his discipline to such as are dissolute : doubtlesse god hath some as cornelius , warriours fearing god , but it is as sure that many are voyde of the feare god : they initiate themselues for warres in the aile house and bordell : and so soone as as they are girded with the souldiers girdle , they loose themselues to all profannesse : god disciplineth them with the muscat , canon , and sword , in the fielde , who would neither abide the admonition , nor censure of pastors at home : it is his ehastening of his church , she abuseth her peace in warring against him by sin , therfore he maketh mā to war against her , to bring her to repentance . no warres are so cruell as these for religion : in ciuill jarres it is but as one deuill smiting another , the strokes will bee soft : but heere sathan is smiting the light and the bearers of it ; and that with certaine victorie to gods enemies , so long as gods quarell remaineth against his church : it is a parte of his processe against her , and his enemies are a scourge in his hand , therefore , they must preuaile , till his church be sufficiently humbled . heere the case of the victor , is worse than of these who are ouercome ; for the one are corrected in a wrath mixed with mercie , but the other is imployed in that seruice , in a simple wrath : and while they are gods instruments to punish the sinnes of his church , they are filling vp the cup of their owne sinnes , that full vengeance may ouertake them . it is our best not to fight against god in our peace ; and if hee bring warre on vs , not to rest , till wee bee at peace with him : the rage of warre is bounded , if wee bee one with him , hee will either giue vs our soule for a prey , or take vs to a better life . all deaths are sanctified to the elect , and to die for religion is a most glorious death . souldiers call it the bedde of honour to die in the battell ( though many of them bee dead in sinne ) but to die in the lord , is the bedde of honour indeede , to lay downe our life for his cause , who gaue it ; and to turne the naturall debt of death , in so glorious a sacrifice . it is a token of gods honourable accompt of vs , to charge vs with such a seruice ; of his presence with vs , in so triumphing a grace , and a pledge of the greatest degree of glorie in heauen . 67. god seeth the heart . that god seeth the secretes of our heart , is a point terrible to the wicked , but joyfull to the godly : the wicked are sorie , that their heart is so open : it is a boyling potte of all mischiefe , a fornace and forge-house for euill : it grieueth them that man should heare and see their wordes and actions : but what a terrour is this ? that their iudge whom they hate , seeth their thought . if they could deny this , they would : but so many of them as are convinced and forced to acknowledge a god , are shaken bee times with this also , that hee is all-seeing ▪ other proceed more summarlie , and atonce deny a god-heade in their heart , and so destroy this conscience of his all-knowledge . but it is in vaine , the more they harden their heart on this godlesse thought , the more feare in them ; while they chock and charme their conscience , that it crow not against them : it checketh them with fore-sight of fearefull vengeance , and for the present , conuinceth them of the conscience of a god-head , the more they preasse to suppresse it . but the godly rejoyce heerein , it is to them a rule to square their thoughtes , there is no libertie of thinking , vvilling , vvishing , affecting , in the heart : where that candle shineth , all are framed as worthie of him , and his sight whom they see , seeing their heart . this worke is all secrete , and knowne of them alone in whom it is : the stranger shall not meddle with the joye of that soule . it seeth god all-eye , looking on it , and layeth it selfe open both to see him , and to bee seene of him : and that not onely for to bee directed , but to bee allowed : the first is the warrand , to doe : the second , is the seale , that it is well done . it is their comfort against man , traducing their words and actions : when man that seeth not their heart , expoundeth them contrare to their heart , they solace themselues in this appeale in the cōscience of gods both knowing , & acknowledging sight of their heart : so also it is our best , while the world either thinketh that god seeth not , or would it were so , that wee euer delight to cast our hearts open to god , not because it must bee so , but because that wee rejoyce that it is so : wee count not that terrible , which wee finde so comfortable . that soule is sufficientlie guarded , for its innocencie and sinceritie , against the scourge of the tongue , which is conscious and sensible of gods seeing , witnessing , and approbation : the seales of that approbation in a solide peace and vnspeakable joye are stronger , than can bee broken by the breath of man : that lying breath cannot dissolue , but doubleth them both in themselues , and the joyfull use of their possessours . this made the holy apostle to say with as great libertie as trueth , i passe verie little to bee judged of you , or of mans judgement ; for i am not conscious to my selfe of any thing . 1. cor. 4. 3. 4. 68. rest on prouidence . some cares are necessar , because commanded of god , others needelesse because forbiden : euery day hath enough of his owne griefe , and wee should not care for to morrow : god relieueth vs of that care : hee who made the world , disposseth all , and careth for all in it : before wee were borne , hee ruled all , and needeth not our helpe in any thing ; and when wee shall bee at rest , hee will rule all . it is a matter of pittie , to see manie rent their heart , when they neede not : gods prouidence easeth vs of that care , if wee bee at peace with him , his prouidence is for vs , it hath nothing more in head , than to content the lords beloued . if once wee loose our mindes to apprehensions , and feares of crosses , there will neither bee end , nor remeede of them : one will breede an hunder , and euery one will multiplie answerablie , so that we shall be buried and ouerwhelmed with feares , before the feared euill come . but these and the like shreds of tortouring apprehensions , shall bee cutted , if we close our selfe within the compasse of a mercifull prouidence , and this shall bee , if wee can perswade our selfe : 1. that there is a god. 2. and that this god ruleth all . 3. that all his ruling worketh together to the good of them that loue him . hee needeth not bee afrayd of any thing , who is at peace with him , who ruleth all things . by distrustfull care , wee offend god , and make his prouidence to worke matters to our griefe . the course and euent of things i leaue to god , and his prouidence : he is more wise see , & more able to doe that which is good , than all the world . i haue no care , but to see that i offend him not , either in abuse of meanes commanded , or vse of things forbidden : this prouideth with a certaintie of good , a solide contentment also ; when i rest on his prouidence , fullie resoluing to welcome what it bringeth . i trust his grace will worke contentment in his worke when it commeth : since i reuerence it before it come : if any take on them to counsell , or command prouidence , or to controll the worke of it , let that soule resolue to lodge in continuall miscontent . it is good wisedome to keepe our selues in peace with god , who directeth prouidence , and to submitte our selues vnto it , so wee shall finde it serue vs , and gods grace to giue vs contentment in the worke of it . commit thy wayes vnto the lord , and trust in him , and hee will doe them . psal. 37. 5. cast thy burden on the lord , and hee will sustaine thee . psal. 55. 22. god dwelleth in that heart that so reposeth on him , but hee deserteth the soule that chydeth his prouidence . hee who trusteth in god , shall bee as mount sion , that can not bee remoued . psal. 125. 1. hee shall not bee affrayed of euill tydings , because his heart is fixed on the lord. ps. 112 7. this is christian stoicisme or rather spirituall securitie . the olde stoickes preassing to exalt the naturall man , aboue the reach of humane passion , did both thrust him out of nature , and shake him loose of gods protection : and turned him from himselfe , as farre , as from god : but this holy disposition maketh vs rest out of our selfe , in god : and so to finde our selfe secured in him . 69. afflictions fruite . there is nothing more grieuous to man , and nothing more profitable , than affliction : how foolish are wee in the day of trouble ? wee thinke that god is slaying vs , when hee is sauing vs : a life indeede is taken from vs , but such a life as wee both may and should want : such a life as killeth our soule , but quickneth vs by the want of it : we haue a worldly and a sinfull life , euen our loue of the things of the world : god giueth them as coards and wings to lift vs vp to heauen , but wee turne them in weights to hold vs on the earth . when we loue our name , our goods , our children , our body , our selfe , more than wee ought , god hath two quarrels at these things : the one of iealousie , because wee loue them to his prejudice : the other of violence , because they detaine our soule in them . when hee crosseth vs in them , then hee slayeth that our life in them : hee killeth it in our name by calamities , in our goods by their remouall , in our friendes by death , and in our bodies by sicknesse : then that hurt life reteareth from a wounded member of our lot , at least doeth not so vse it as of before : when wee are wounded in all these , the soule draweth from them to god. if hee saw vs not excessiuelie affecting them , he would not wound vs in them , but there is no choyse , heerein it is better , to liue in god , than to die by a seeming life in them : and this wounding is not so meikle the worke of his prouidence without , as the mightie draught of his sauing loue within , pulling vs out of that wherein wee would die , that we may truely liue in him . his blessings are good in themselues , but our corruption abuseth them , and killeth vs : and it is necessare that our corruption bee killed , wee die by the leauing of it , and in its death wee liue : crosses are pressours to expresse our corruption , euen that venome of sathan which oppresseth vs. the life of god , and of sinne , haue their contrare growth , standing and decay in vs , as the one increaseth , the other answerablie decayeth , & the raigne of the one is the destruction of the other . in all crosses god intendeth the health of our soule . many see the hand of the phisitian , that see not his heart ; & many feele the bitternes of his potions , and the paine of his cutting , that see not the health that followeth : as the first sight of sinne is falle , because it seemeth pleasant and profitable ; so the first sight of affliction is false , because wee see nothing then , but losse and hurt : the second sight of sinne in repentance , is the best , because wee see it vyle , so is the second sight of affliction , then wee see and feele the peaceable fruite of righteousnesse , and the health of our soule . euerie sanctified crosse to the godly , hath both a sensible decay of that outward life , in the blessinges of god , and as sensible an increase of the life of god , in god himselfe . the life of god , is more strong , and manifest by such wounding , than without it . i count it no losse to want that life , that chocketh the life of god in mee : the more that life is destroyed , the more i liue in god , and god in mee : heerein is that notable saying verified , wee had perished , except vvee had perished . it is good for mee , that thou hast afflicted mee , for thereby i haue learned to keepe thy law. psal. 119. 71. many deare children of god in their owne sense , had perished eternallie , if they had not beene brayed in the morter of affliction . 70. man the most disobedient creature . all creatures stand in their order to god , as hee placed them in the beginning , but angels and men his best creatures , brake their order , and left their place : they were best gifted , and yet fell most , yea , they onelie fell , and angels better gifted than man , fell worse than man. and now , while all is subject to vanitie , man is most refractarie to god , what law god hath set for other creatures , they keepe it without any breake : the seas keepeth their bounds , and passeth them not : the birds know their time , and slippe it not : the heauens and earth their place , and change it not ; and all creatures follow their creator , and are in their kinde affected towards man , as god directeth them . when hee is angrie with man , they can grieue him , when he is pleased , they comfort him : onelie man , knoweth not , or keepeth not bounds , time , place , nor disposition like to god. gods will findeth no rebellion in the whole creature , till it encounter with the will of man : the patrons of free-will may bee ashamed of such a client , and in that plea doe professe a captiuitie of their owne will , in the wilfull defence of such a rebellious free-dome . this is our shame , that beeing better gifted , wee are lesse obedient , although that gods law to vs , bee more perfect , and his disposition more reuealed to vs , yet his law findeth not disobedience nor his disposition a contrarietie , but in vs. unspeakable is his patience that beareth with it , and his mercie , that pardoneth it : but let vs striue to be plyable both in obedience and conformitie with god. the gifts of god doe both engage vs to obedience , and enable vs for it : and disobedience is punished answerablie to the greatnesse of our obligement : when wee see these meanest creatures keepe their course , we should bee astonished ; their obedience is our conuiction , as they declare the worke of god in their order , so they preach our rebellion , who come not neare to them in obsequiousnesse to him . 71. good men most injured . the christian warfare is full of mistaking ; some knoweth not the parties , other know not the cause : it is not aye e●ill men that suffer , neither at the hands of euill , neither for euill . but oft-tentimes good men , euen the best doe suffer , and that for god , and at the hands of good men : grosse euils are soone discerned , and as they make a dittay and bring on punishment , so they close the mouth of the guiltie sufferer : but it is more hard , when grace and actes of grace , worthie of loue and honour , are taken for grosse sinnes , and that not of the wicked onely , but euen of the children of god. this sinister judging is in them , not as they are his children , but as corrupted . hee is blockish , who thinketh sathan so grosse , as to enjure the sainct●s onely by the wicked : as hee can transfigure himselfe in an angel of light , so can hee dye the corruption of men , otherwise godly with the coloure of grace , and rubbe vpon gods children , and their obedience to god , the colour of impietie . grace is neuer contrare to gods grace , but loueth and honoureth it , as a streame of that same fountaine , and image of that same god : it is corruption that opposeth grace : and the like corruption in others , doeth allow that opposing corruption as grace : and condemneth injured grace as corruption . this mistaking runneth so deepe and strong , that i thinke neuer to see it mended , till christ come in the cloudes . let euery one , who setteth his heart to serue god , resolue to suffer at the hands of the godly , and that for good : hee shall not bee a loser therein : that grace shall grow , for which hee is injured . it is a weake grace , that is not worth an injurie , and a weaker , that bringing an injurie from indiscreete man , cannot sustaine him who is injured for it . and let euerie one pray for charitie and holy prudence , to keepe vs , that wee offend not god , in injuring his children , and his grace in them . 72 gods beggers are best heard . it is not betweene god and vs , as betweene man and man , when man giueth any thing to day , he is slower to morrow , and though some three or foure dayes hee giue , in end hee will refuse , and vpbraide the suter as importune , & impudent . but god giueth liberallie , and reprocheth no man. iam. 1. 5. hee hath an infinite treasure , which can neither bee exhausted nor diminished . his liberalitie is great , and the gifts he now giueth , are not our full portion , but beginnings and pledges of that perfection , which he hath promised and intendeth to giue vs ; till wee get perfection wee haue not gotten the full measure that he hath ordained ; & the oftner we aske , the welcomer are wee : and the more wee receiue , the more hee giueth ; hee counteth it good seruice to begge his blessings . it is happines for our miserie , to haue such a fountaine and riuer to runne to . our condition is all in necessitie of his goodnesse , and his goodnesse is all for the helpe of our necessities . god indented with abraham , vnder the name of all-sufficient , to tell him , that as man bringeth nothing to the couenant but all-necessitie , so hee should meete with all sufficiencie in god : our state is nothing , but all-necessitie , a want of all good : a want of the sense of that want : so the want of an heart to desire the supplie ; of a mouth to aske it , of an hand to receiue it , and of a price to purchase it . but this fountaine sendeth out a supplie to all these wants , hee maketh vs feele our miserie ; giueth vs an holy thirst of his supplie , the mouth for prayer to aske , a price in christ to obtaine it , and the hand of faith to take it . what is more conuenient to helpe our necessitie , than this sufficiencie ? it is a goodnesse both full and free to imparte it selfe , that it will both helpe the indigent , and in a sort act some part of his worke , rather than it helpe him not . hee is willing to giue almes , who openeth the hand of the begger , and then thrusteth money in that hand which hee hath opened ; so doeth god to vs. there was neuer such a meeting , neuer a more indigent begger , than man , nor a more liberall giuer , than god. if as wee are great beggers in pouertie , so also in importunitie of suting , we shall finde his fulnesse running ouer to our superaboundance , and his all-sufficiencie turne our necessitie in sufficiencie . it is helpfull in the nature of it , in that it is good , contrare to our euill , and for the disposition of it , in that it is liberall to communicate it selfe to our helpe : but hee commeth nearer to vs , in that hee hath made the fulnesse of his goodnesse to dwell in christ , that is neare to vs ; that is come to our nature : all grace is treasured in christ our head : beside this approching of grace in him , it is neare to our possession , when as hee hath it , so hee hath procurred by his merits , the right of it to vs , & by his intercession , obtaineth it , & by his dispensation , distributeth it daylie . heere are groundes sufficient , both for suting , and confidence of obtaining . i find him neuer more readie to giue , than when i haue new receiued ; neither is my soule more desirous to craue of him than when it is yet warmed with the sense of his mercie in his new receiued blessing : hee will neuer cease to giue , till wee cease to craue , perfection is his last gift , and our greatest measure : wee neede , no more , nor can containe no more , when once his bountie hath perfected vs in glorie . 73. good motions are of god. wee are not sufficient of our selues to thinke any good . 2. cor. 3. 5. as euery good gift , so euer good motion commeth of god. heereby wee vnderstand not fleeing motions of his common and t●mporarie giftes , but the constant worke of his indwelling spirit , who after our sealing by him , abideth in vs : that sealing is not so much in any motion , as in himselfe , for wee a●e scaled by the spirit of promise , for the day of redemption , as the earnest of our inheritance . infused habits of grace , are his great work & gift , but they wil remaine habits still , or rather decay , and neuer produce actions without his operation . his spirit is free , and worketh where he listeth , and in them whom hee possesseth , hee worketh not aye to their feeling , but when he will : his working , as his kingdome come not by obseruation : the waters of bethesda had their tyme of wholesome troubling , and so the holie spirit hath his owne dyet of powerfull operation . occasion may bee offered outwardlie , but the inward power can not stirre it selfe , without his hand , who gaue it . it is a great blessing to haue that vertue and power of infused grace , and good occasions ; and holy necessities in our callings , are great prouocations , but aboue all , the holy spirite dwelling in the heart , is to bee sought , when hee kythes himselfe , small gifes will vtter themselues excellently according to their nature : when hee lurketh , great graces are on a sleepe , they can neither moue themselues , nor the soule that hath them . the soule is the life of the body , and giftes and graces are the life of the soule : but the holy spirit is the life of them all : both they and wee are dead without him : but in his mightie operation we are quickned , and that to our feeling . so long as i find god in mine heart , i am sure of a timous and fruitfull stirring vp of his gifts , his owne worke assureth mee of his presence , and his presence perswadeth mee of his worke : his time i leaue to himselfe , who is as wise to choose the opportunitie , as he is able to work the work : if i grieue not the spirit of promise , and bee not lacking to his working ; i will finde tymous and powerfull operation in my necessitie . euery life hath its own naturall actions , whereby it is both manifested & discerned , and so hath the life of god , and it is a speciall worke of it to keepe it selfe in vs , but to bee carelesse of it , is a worke of the flesh , and not of the spirit . 74. the right use of obseruing of our neighbours infirmities . obseruation is a commentarie of euerie occurrent , but that commentar is written in the heart of the obseruer : it is wisedome to obserue at all times , but there is no necessitie to vtter all our obseruations to other : there is as great wisedome in some cases to suppresse , as to marke them . if wee see god offended , wee ought not then to be silent ; when wee see him dishonoured , it is our part as louing children , to pleade zealouslie his cause , and to admonish the offender according to our calling . but if we obserue our self injured by mē , it is better to misken that wrong , and suppresse our owne obseruation . hee who trauelleth through a rough forrest , should not rubbe on euerie thorne , and brier ; that will both rent his garments and flesh , and stoppe him in the way : hee is more wise , who draweth his garments hard to his body , and shifteth the touch of thornes : and ( if they fasten on him ) softlie freeth himselfe off them . it is a safe course through this thornie world , to haue no medling , but necessar : and then not to prouo●ke mens infirmities : or if they will rubbe vpon vs , wisely to decline or passe them ouer . hee who carpeth at euery thing breedeth much needlesse and endlesse labour : but he who passeth by tollerable things without challenge , prouyded great peace to himselfe : obseruation is the eye that seeth these thornes , patience and prudence are the two hands , the one to decline them , the other to loose them , when they fasten in vs. this is not a politicke dissembling , but a christian disgesting of wrongs : the first is a craftie smoothering of anger , which will arise to reueng at the owne occasion , the second , is a buriall of it , neuer to reviue or bee remembred . the worke of obseruation in it selfe , is a good degree of wisedome , but the right vse of it is greater wisedome . if wee shall euer communicat all our remarkes to men , wee could not haue peace in the world , men are not so sanctified , as to suffer themselues to bee challenged of that whereof they are guiltie : passions in their hearts when they are touched by obseruation , are as lyons in the denne , and serpents in their holes . to shew that wee see them , prouocketh a greater irrit●tion . it is better to let a dogge sleepe , than to waken him : it is sufficient to know hee is a dogge , and wiselie to decline his barking and byting . the particular directions of this point would bee many , but this is the summe of all ; to make such vse of obseruation , that god bee not dishonoured : our neighbour be not offended : our peace with god , our neighbour , and our selues bee not broken . 75. hardnesse of heart . doubtlesse the heart is naturally hard , and accidentallie soft , as yron holden in the fire , is hotte and soft , but out of it turneth cold & hard ; whē god warmeth it with a spirituall motion , and sense of his loue , then it is soft as wax , but atonce it becommeth as a stone : by day euen vnder spirituall exercise it stealeth it selfe away from sensiblenesse : and in the night , though wee close our eyes , vnder a strong spiritual sense and softnesse , yet in the morning , wee shall finde it hard in our breast : it can bee hardened not by commission of euill onely , but also by omission of good , and that while wee are labouring to soften it . next to the pleasing of god , i neuer found an harder taske than to keepe the heart in tendernesse . there is no pleasure to the softnesse of it , and no griefe to the fel● hardnesse of it , and yet when i grieue for that hardnesse , i shal rejoyce ; if it were incurable , it would bee vnfelt . the conscience of my endeuouring to flie sin , giueth some comfort , & the vnspeakable griefe for the hardnesse of it mitigateth that griefe . an heart fullie deserted of god , and judiciallie hardened , can neither feele that hardnesse , nor grieue for it : if i feare it and feele it , i haue it not ; griefe for it , is a softning and loosing of hardnesse . hee hath neede to dwell in his heart , and in these thoughts continuallie ▪ who would keepe his heart in a tendernesse and affectuousnesse to god. the best way to keepe hardnesse out of our heart , is to intertaine an heauenly heat of deuotion in it : the altar of god had alwayes the fire that came downe from heauen . if wee keepe our heart vnder the sense of gods loue to vs , and the worke of our loue to him , that warmnesse shall preserue our heart in that temper , that god at no tyme shall want a sacrifice , nor wee a comfort . 76. gods worship done as his worship . many exercise themselues in the worke of gods worshippe , but not as his worship : the hypocrite doeth it to be seene of men , and to purchase a name of pietie ; the politicke to bee counted a professor , and eschew the suspition of atheisme : and the atheist himselfe to feede his curiositie . it is a good worke in it selfe , but to them who doe it with by respects , it is sinne . their life doe proue how profanelie they act it , they are neuer one whit better , but goe on in their profannesse , they obtaine the end that they intend , and can sute no further : their ende is not edification in the grace of god , but other base respects , the desire whereof cerieth them to the worke , and in it they find their satisfaction , further they looke not , and finde not . the end of gods worshippe is our union with him , to partake his forgiuing goodnesse , in the pardon of sinne , and his giuing goodnesse in all sauing grace : the forme of it , is in giuing diuine homage & honour to him : but they minde none of these . if they can purchase the name of zealous professors , suters of sermons ; though indeede they bee but naturallie or ciuillie disposed in all the worke , and seekers of nouelties , they haue all their desire . but to doe the worke of gods worshippe , as his worship hath vnspeakable profite ; wee doe it so , when the loue of god and his grace allureth vs , and the griefe of our miserie forceth vs to him , when we preasse not to please men , but god , & seeke not any base respect , but his glorie , & the rest & comfort , of our soules in christ : wee take time , occasion , place , texts , & all as gods prouidence doth offer them to vs , & in all we seeke him , & find him , & rest on him . we may both please men , and our selfe , and deceiue vs both therein , in such by-respects : yet god will not bee deceiued , what euer his secrete goodnesse worke in man , yet no spirituall fruite is due to so fleshly a disposition . 77. gods stamppe in the soule and bodie . god hath reserued the immediate search and knowledge of the heart to himselfe : but so as hee hath left some indices for others to obserue it . gods image is principally seated in the soule , yet it is not inclosed there , but the body hath the owne part in it : election , iustification , sanctifiation , pertaineth to both soule & b●die ; though the soule be both more capable & sēsible of them . gods treasure of grace in his owne , is so laide vp in the soule , that it may bee seene in some measure in the body , and that not onely as the soules instrument , but as a companion : that fellowship in partaking grace with the soule , doeth more affect the bodie , than a naked instrument . the countenance , conuoy of businesse , gesture , and wordes , giue some notice how the heart is sette : though man by education , letters , religion , and grace , be subject to a change from his naturall disposition , yet there is euer some characteristicke thing in nature to bee seene in euery one . hypocrisie ( the fittest visorne for deceat ) cannot hyde that from the discerning eye : as the colour of people testifieth the soyle ; their language , the nation , their accent of speach , their prouence , as a galilean from an iew : so euerie mans character telleth his disposition ; hee must cast off himselfe before hee cast it off : it is the soules lineaments in the body , words and deeds ; if wee find it , wee haue found out the predominant , both in its ●eate , and chiefe instrument : it is matter for our circumspectnesse to eschew mens euill , and of our hope to look for their good : what either good or euill can bee remarkable in them , is marked by , and tasteth of that stamppe . it is good , when the naturall character is stamped with grace ; when god reneweth me to his image in righteousnesse and holinesse , sure i am , hee will make mee a signet on his arme , and his heart ; when hee filleth all the heart with his grace , his name will bee written in the forehead , so that they who can , may read , holinesse to the lord . courtlie attendance giueth men a courtlie countenance : and sathans slaues by their deuilish consulting with him , drawe on their face , a sterne rasednesse , the horrour of that vncleane spirit , deformeth his familiars : and shall not the heauenlie familiaritie with god , giue an holy impression to his daylie attendants : familiar conuersing with god , made moses face to shine . the soule is naturallie both affected with , and affecteth the body with the things that it most loueth . and what is more excellent , or giueth stronger impression in it , than god ? if wee come seldome to him , we are but lightlie touched of him , but if our soules by continuall mynding of him , bee sub-acted by these thoughtes , and kned in them , doubtlesse as our spirit within , so our body without shall giue some testimonies of a diuine disposition . 78. of great naturall spirits . i saw neuer greater folie , than in these named greatest naturall spirits , odde wits haue as odde gaddes , no great ingyne without some mixture of madnes , and their vyce oft-ten doeth equall or rather exceede their vertues : no moderate thing can cōtent them , but al their worke is in excesse , and that in the worst sense ; their end in intending , their practise in plotting , and they choose rather to hunt an vncertaine , and imaginate contentment , than to enjoye a certaine and present estate . i doe not so wonder at their course & folie , in judging it , as at the world , that counteth them great spirits : alexanders courtiers mocked diogenes , but hee in his hodged , was a greater monarch than alexander : for he commanded pride , ambition , and lust , wherevnto alexander was a slaue . i will leaue reasoning with those spirits , till they come home to themselues : they are not brought home usuallie , but by some great calamitie , and many , not till their death . moderate spirits proue best : with little businesse they doe much , and holding themselues within their reach , they come softlie to their just and desired ends : but the other take great libertie ouer their spirites and states and outreach them both : but prouidence will not bee commanded of them : it c●osseth their desires , and breaketh their purposes in shiuers . what euer spirit wee haue in naturall partes , it is good to haue it sanctified ; our care shall be helped with heauenly prudence , & furthered by gods prouidence : these shall bring to our hand , more than euer wee could dreame . the supposed base spirites of this holie temper , doe infinitely exceede these falslie named great spirits : their greatnesse is more in the worldes style , than in the thing it selfe , but the event will proue them great in miserie , they are great only in humane things , & in mans account : true greatnes is in true goodnesse : it is a base and bastard greatnesse , that is separate from goodnesse : these two are infinitelie and joyntlie in god , who is both optimus & maximus , thee goodest and greatest : there is more true greatnesse in the meanest degree of sauing grace , than in all the humane greatnesse in the world . how euer the world count of their owne greatnesse , and of the basenesse of the godly , yet the saints are gods excellent ones on earth . psal. 16. 3. 79. the worke of conscience . the conscience is the most wonderfull power in our soule ; it is both a parte of it , and a partie in it ; a power created in vs by god , & set ouer vs with diuine authority : an eye looking out on all , and most on god , and returning againe , and reflecting on our selfe ; it hath in it atonce , both a light to see god , and to see him looking on vs : the worke of it is 1. to direct vs in the right , 2. to watch ouer vs in obedience of that direction : 3. to witnesse how wee obey : 4. to judge our obedience & estate with god : if wee obey , to gladen vs with a sweete testimonie ; if wee disobey to grieue vs with a fearefull checke . these offices are fruitefull , but the last is the strength and force of the other : there may bee watching , direction , and witnessing , and yet but slow and weake judging in it . but when the conscience is brought to some odde exercise in that judging part ; the other offices are more conscientiouslie discharged . after that exercise , her watching is more particular ; her directing more forcible , and her witnessing more sincere . god vseth a great varietie in this exercise : for the measure , some are more heauily pressed down in their sense to the lower hell ; other more easilie passe that burning fire : for matter , some tremble before that fire , for supposed or small sinne , where other are scarcely touched for grosse offences : for tyme , some know it not , to their middle or olde age ; others are preuented by it in their youth . it is in it selfe a fruite of sin , a processe of gods justice , a worke of the law ; and a crosse of crosses , when the charter of our peace with god is turned in a bill of diuorcement from him : and the ordinar applyer of our comfort , applyeth nothing , but wrath to vs : yet it bringeth foorth a glorious fruite in the sainctes , and the sooner wee bee schooled in it , the greater fruite . in our youth it is a notable preparatiō for our effectuall calling : and when grace is weake , and corruption strong to breake foorth at euery occasion , and sathan busie to leade vs in all sinne , it is then a great blessing to bee bridled by these terrors : thereby sinne is restrained , and a way prepared , both for obedience and sinceritie in it : the soule that hath beene burnt with that fire , will neuer doe that which will kendle it againe . hee who hath seene an angrie god , and beareth the markes of his anger , dare not bourd with him : thereafter , our reading , hearing , thinking , and all occasions are turned to a consciencious kno●●edge , and that knowledge is set on worke , to keepe the peace and approbation of god , and god in them both . the sooner wee finde that exercise , wee are the sooner schooled , for keeping our conscience , in walking with god : there goeth nothing to oddes in our deedes , or wordes , or thoughts , but all is called to the touch-stone , and tried how it may stand with the will of god , and peace of our conscience . it is good for a man to beare the yoke of god from his youth . lament . 3. 27. hee who so judgeth himselfe daylie , and keepeth himselfe cleane , shall find at the last day , a friendly iudge , a fauourable reckoning , and the greater and sweeter glorie , by resenting his former terrours : though heauen bee infinitelie pleasant in it selfe , it shall bee the more pleasant to them who haue tasted the sorrowes of hell in this life . happie is hee , who is conscious of his owne conscience , and both setteth it to worke , and reporteth the daylie fruite of that worke : and more happie is hee , who knowing the weaknesse of his conscience suteth gods presence to ouerrule his conscience : it is indeed our watch , but that watch hath neede of a better watch-man ; and this is gods spirit , who is that conscience of consciences . whē our bodie waiteth on our soule , our soule on our conscience , and our conscience dependeth on god : then god by our conscience will direct our soule and bodie in the good way , and blesse vs with happie successe therein : and in end eternallie sease on our conscience , soule and bodie , with his full and perfect ioyes . 80. tendernesse of body , a blessing to the godly . a tender body is an heauie burden : yet it is profitable to the renewed man : health is gods blessing in it selfe , but sanctified infirmities bringeth health to the soule : constant health in many , is taken for a naturall gift , as it is not sought of god , so neither is it holden of him as his blessing , nor vsed to his glorie . their mindes doe neither mark the course of it with joy , nor turne them to god for it . it may seeme grieuous to bee night & day perplexed with a weake body , but the fruite of it is better than all these paines : god giueth not health in a constant tenour , but by partes , hee tapes it so peece and peece , that euerie houre he giueth vs both matter of prayer and praise . when i finde daylie the sentence of death , i haue dayly recouse to god for life , and euerie deliuerie of euerie on-set is a new gift and taker of the life : it is not sought for it selfe , but for god , that it may be imployed to his honour . a godlie soule hath more fruitfull remarkes in one day about his tendernesse , than a secure soule in a constant health in all his lifetime : i had rather vndergoe the bodilie infirmitie , than want the daylie spirituall profite : it is a sort of spiritualizing our bodilie life , when all the hours of it are sought , obtained , possessed , and spent on god ; and these frequent infirmities are tolerable that bring so spirituall a life both to soule and bodie . profane men abuse the strength and health of their bodies to sinne : they take it as an instrument and measure of their iniquitie : so long , and so farre doe they offend , as their bodie serueth them : this is a giuing of their bodie to bee a weapon of vnrighteousnesse , and a sacrificing of themselues to the deuill : heereafter they will wish , that their strong body had beene tyed to the bed continuallie . but tendernesse in the godlie , turneth all their thoughts and care to immortalitie . strength and health of body is gods blessing , but our corruption abuseth it , either to needlesse businesse , or in grosse actes of sin : tendernesse is a cros●e , but where it is sanctified , it is a bridle to hold vs from sinfull workes , and a spurre to deuotion . it sendeth vs oft-ten to god , when possiblie wee would bee worse exercised , as oft as it humbleth it selfe to god , among other sutes , it putteth in the hand of our spirit , the supplication for health and sanctification of that tendernesse . there is no crosse , that either more occasioneth or causeth a serious preparation for death , than bodilie weaknes : whē they find daylie the coards of their tabernacle loosing , and the pillers of it bowing , they deale with god for a mansion in heauen . that weaknesse may possiblie hinder them from some bodilie worke in their calling , but it stayeth them also from many bodilie sinne , and holdeth them euer vpon the maine point , how they may be cloathed after this life , with glorious immortalitie . as abused strength posteth to hell , so sanctified terdernesse creepeth to heauen . 81. matter of continuall ejaculations . none obseruing spirit can want new matter of continuall prayer to god : if hee be secret , he filleth his heart in reteardnesse : if he goe abroad , it is forced on him . what difficultie shall wee find to converse with men ? what ignorance in our selfe to foresee , and weakenesse to eschew foreseene , or secret inconvenients : when god may desert vs for a time , and leaue vs to the counsell of our heart , like ezechiah ; or sathan surpryse vs by passion , or deceiue vs by allurement : these and the like shall giue vs matter with nehemiah , to send vp pearcing ejaculations to god. it is necessar wee euer bee requesting god , that wee neither offend nor bee offended of other : the least libertie of our thoughts may draw vs to grieuous inconuenients : there is no sure guarde to vs & our heart , but by a speciall guarding grace : and that guard is most close about vs , when wee feele the neede of it , and are earnest with god for it : so long as there is euill in the world , malice in sathan , weakenesse in our selfe , and goodnesse in god , wee cannot want matter of continuall prayer : that same light that seeth the necessitie , directeth vs to the fountaine , where it may bee helped : and the goodnesse of god perswadeth vs of a supplie . our necessitie is great , and god hath promised to heare when wee call , his mercie and trueth in christ , are chiefe grounds of my perswasion : but i am greatlie confirmed by a secondarie meane , when i am conscious in all my doing with man , that i seek nothing , but gods glorie , mans good , & mine owne saluation : wee draw neere to the throne of grace with boldnesse , when our hearts are purged from euery euill conscience . the gift and libertie of feruent ejaculations , are the worke of god in vs : hee will doubtlesse answere that desire , which his owne spirit worketh : wee neede not in such stratnesse of time and businesse looke so much to the shortnesse of our ejaculations , as to their feruencie . pluralitie of businesse , lacke of time , and throng of companie , seeme to cut off the possibilitie of these short prayers ; but indeede they beget and bring them foorth : gods intercourse with the godlie soule , knoweth no such impedimēt : moses distresse at the red sea forced out these secret cryes , and god answered him to his desire : the searcher of hearts heareth these secret and pearcing prayers , and will answere them openlie . they are not so much in voice as in groanes , and these groanes are not separate from the heart , but in it ; and the heart in them immediatelie thrusting it selfe on god : a free desire goeth out in words ; but a restrained and suppressed desire doubleth it selfe , as a sparkle of fire , is hotter when it is couered with colde ashes . 82. complementing . is a windie fulnesse . complementing in speach , is a verball , idolatrie ; it is counted a perfection in talking , but is indeed the quintessence of pratling , and vnworhtie of a free and ingenuous minde . the giuer and receiuer are both deceiued ; the first speaketh that which hee meaneth not , and the other troweth that which he exspecteth not : at titling men haue armes and facts of hostilitie without wrath , they breake their speares on other , & intend none hurt ; so complementing hath friendly words without loue : as jesters breake their jests on other , so doe polititians their smoakie wishes & praise . they liue by that smoake ; but modest spirits are tormented with it : that mist fleeth moste among men of least true worth : where that flatterie is mutuall , then two birds of one feather ●lee together , and two horse ( of one itch ) doe nippe other . it is a pitie to see men teach their tongs to speake lies , & to labour to be trusted more than vnderstood : but they trow not themselues , how shall other men trust them ? no mā can justly craue more credite to his speach of other , thā himself giueth to it , or if he doe , he must conceat stronglie that hee dealeth with a foole . hee mindreh one thing , and speaketh , or rather soundeth the contrare : hee knoweth his heart thinketh not what hee speaketh , and therefore hee taketh the floorish of faire speech to supplie the want of trueth : his heart must fetch the reasons of his owne perswasion from his mouth , and measuring others by himselfe , hee thinketh that many faire wordes shall beguile them , as well as hee beguileth himselfe with them . they are no more vexed to coyne their wordes , than i am to keepe my countenance when i heare them . ingenuitie of affection goeth plainly to worke : the more care to fill mine eares with officious offers , the lesse credite they finde in mine heart : i thinke their spirit is so spent in that vapour , that there is left neither spirit nor life in their affection . this sort of lying is not vulgare , but with a singular mode : poets haue libertie to lie , and for keeping their rythme , they are licenced to quite reason oft-times . there is none odde veine of poesie , without some degree of abstractnes of spirit , the strictnesse of meeter looseth them from the strictnesse of veritie , and secureth them from rigorous censure for that slippe : and their hyperbolees doe passe for good coyne . but the complementer doe lie without either libertie or licence : and their hyperbolees are none other thing in broad tearmes , than lyes in folio . their speaches run vsuallie on three thinges , 1. large praises of some excellent worth in them whom they idole : 2. officious offers of seruice as due to it . 3. and large wishes of all happinesse to them . in the first , their idoles know they are speaking false , except they be as sensles of flatteries , as there flatterers are shamelesse . in the second , their owne heart giueth them the lie : for they think themselues more worthie of seruice , than hee to whom they offer it . in the third , their conscience checketh them for mocking of god : for they pray for that which they desire not to bee granted : yea , they would bee grieued if it were granted . they are equivocaters , minding one thing , and speaking another : many doe practise the iesuits , mentall reseruation , who know not their doctrine : ( it must bee a cousening religion that teacheth , practiseth , & alloweth such cousening . ) i neuer suspect them more , than when they double their complements . hee is short and shallow witted , who is glosed with these flowrishes ▪ let them paint out their speach and gesture , i wil giue lesse credite to so onerous and insidious speach . i shall trow the heart and the person so affected as it deserueth : an honest meaning simplie expressed , hath more weight , than all these buskinges and fairdings . the heart that god made ( but they abuse ) hath the owne meaning : i trust that , but not the person which they assume , and laye downe , as soone as they haue spent their borrowed breath . the next momēt , and the first man they meete with , findeth them in another , if not in a contrare minde ; it cannot byde in their heart , which bred not in it , nor was neuer in it : their wordes are but carcases of language , and let the credulous beleeuer looke for no more , than carcase of offices . belike , they thinke their words either not to bee idle , or that they shall not giue an accompt of them at the last day . the soule indeede must bee filled with something , but wee may soone choose better substance to fill it withall , ●han that wind of frothie complementing : while they are feeding themselues with their fancies , let the children of trueth , speake the trueth from their heart . let complementing haue the owne due , without a complement : it is the birth of an emptie braine ; the maske of hatred & enuy : refined hypocrisie , with simulation and dissimulation , her twins ingraned ; the breathing of an euill mind vnder hope of good deede . hee who knoweth it , can neither bee moued to offer it , nor patientlie admitte it . 83. consciencious , knowledge . if our hearts were narrowlie searched , atheisme would bee found in them ; wee know better then wee doe , and we worshippe not god as wee know him : wee can say , that god is good , and yet neither loue nor seeke him , that he is just and powerfull ; yet wee feare not to offend him : that hee is wise ▪ yet wee submit not our selues to his wisedome ; that hee seeth our heart and thoughts afarre of , and yet wee breede and feed wicked thoughts in our hearts , which wee would bee ashamed to shew to our neighbour : wee beleeue there is an hell for euill deedes , and yet goe on in the way of sin : and that there is laid vp a crown of glorie in heauen for well doing , yet we are not moued to doe good . what is then in our heart for all our knowledge , but athiesme and infidelitie : our actions giuing our wordes the lye , and proclaming to the worlde that wee beleeue not the thing that wee speake . the want of the worke of conscience , is a speciall cause of this fleshly disposition : without that worke , christianitie is nothing but a speculation : wee consider all things in abstract , but take them not in our persons and to our heart : wee can abhorre sin in it selfe , and in our neighbours , but excuse it in our selfe , wee magnifie vertue and grace in it selfe , but yet thirst not for it : papists talke mightilie of the worth of faith , but doe scorne the sense & conscience of it : and many christians will heare and read their owne sinnes , convicted by the word of god , and yet not thinke themselues particularlie taxed , nor byde at the conviction . happie is that man whose conscience pulleth all to his heart , & his heart to god , who turneth his knowledge to faith , his faith to feeling , and all to walke worthie of god , and to liue in christ , as hee learneth him daylie : he hath not rest , but in walking according to the light of a well informed conscience : when theorie is turned to practise , and speculatiō to a consciencious sensing , & doing , then wee are christians indeed . gods word is his stamppe , hee hath deeplie sunke his image in it , but it doth not instamp our heart , except some power thrust it vpon vs : when the holy spirit maketh our conscience to set that word to our heart , then wee are stamped , and take deeplie the impression of his holinesse in the inward habits , and expresse it euidentlie in our life and conuersation . god hath blessed vs with many meanes of knowledge , but they doe no more , than propone and open matters to vs : they inlighten the minde , and goe no further : but the conscience worketh mightily on the heart . it letteth nothing abide in generalities , but turneth all to our particular and personall respect , and that not in the minde alone , but most in the heart . as it reduceth all dueties , promises , and threatninges to our persons , so it joyneth affection to light , and moueth the heart according to thinges knowne : and out of all draweth actions that serue to expresse that knowledge , and doeth all as in the presence of god. when conscience bringeth religion to the heart , and from the heart to the life , then wee are truely religious . 84. the wise mixture of mankinde . how wiselie hath god tempered humane societies ? all are not of one disposition ; some hotte and some co●de , some harsh and headie in their judgement , and violent in their actions , other ryper wits , calmer in their affections , & posed in their doings : some againe as grossely senslesse ; some craue the bridle , and some the spurre . if a man cast his eyes on a multitude , he shall obserue as much diuersitie in their disposition , voyces , & opinions , as in their faces . if all were of a firie humour , the world would fire at once . if all were sluggish , it would fall downe in the pot : stirring wittes as quickning barme , put the dou●nesse of the simple to working : and the slownesse of the other , tempereth their fordwardnesse , and so both these extreamities are brought to mids . if either extreame preuaile , matters goe wrong , but our wise god maketh that counterposing bring the ballance to an equall standing , and so tumultuous meetinges bring oft-ten foorth just conclusions . there can bee no standing of matters , if either witlesnesse or wilfulnesse predomine ; but where contrars by their strife , are brought to a mids , there is the good of mankinde . our complexion is made vp of contrare qualities , of the elements ; and harmonie is a meeting of contrare sounds . it is worth our labour to marke this disposition , and gods prudence bringing all to a temper , and a good end . and withall to incline to a tempered and tempering wit , & moderation , of courses : if there be any fault in such moderatiō , it is both lesse in it selfe , & more curable , than the faults of fleshly extremities . if any consider these extremes a part , hee can not bee without passion ; hee shall offend at the headie and hotter sort as fire-brands , and at the coldnesse of the sluggish , as impediments of good : but beeing joyntlie considered as they are tempered of god , to his owne glorie and the well of mankynde , hee shall lay downe his offence : their nature and action seuerall , is to hurt , but god causeth euery one of them to hemme in another , and so disposeth them to a better temper . but the moderate spirit shall be beaten of both extreames : hee is indeed a friend to both , and yet is counted of both as an enemie : as a land lying far in the sea , is beaten on both sides by waues , yet keepeth the soliditie of earth : so he is assaulted of both , & yet keepeth his moderate temper . both extreames take him for their contrare extreame : fyrie men call him sottish , and soft men call him fyrie , but hee standeth at his stayed posednesse , and enduring their frivolous censure reduceth them ( if they bee curable ) to the golden mids . he rejoyceth in god , who hath giuen him eyes , to see that his diuine contemperation of mankynd , and hath turned his spirit ( of it selfe inclinable to extreames ) to moderation . while both parties stand out against other in the claime of perfection to themselues , and imputing of folie to the other , hee thanketh god , who both at the first , and in the constant cariage of his adoes , hath blessed him with that temper , which they can neuer attaine , but by repentance and amendement . 85. needlesse feares are fruitfull to the godly . even false and needlesse feares , worke true good in the godly : if they come not as they apprehend , our profite is double ; one in the escaping of the feared euill , the other in the great store of grace , which they produce : it is the best sort of errour , when feares proue false , and the feared euill commeth not , but that errour is recompenced with a true fruite , when it draweth vs neere to god : there is great oddes betweene the true and false feare in their grounds , but not so in their f●uit : for the false doeth shake vs , and bring out repentance , and resolution for death , as well the other . beside , the contempt of the world , the loathing of the vanities of it , holy vowes of better obedience to god , a renouncing of all , come of such feares . it is great mercie in god , to work the same work of grace in vs by false feares , that hee would by true feare , and the greater that our losses are lesse , and our lesson the same . wise captaines can giue false alarmes to their souldiers ; if they goe franklie to their armes , they conceat of their courage : so , if we goe to our spirituall armour , wee are not feeble ; if wee looke to our deseruing , euery appearance of danger may make vs feare , wee are vnder guiltinesse , and god hath vs vnder processe for it , and all creatures are readie to execute his will , how soone may the sentence both come foorth , and bring foorth the executiō against vs : and it is a great mercy that the fray commeth before the stroke . his judgement commeth out in the owne degrees . 1. we sinne : 2. and his justice-inquiring fi●deth our sinne worthie of punishment . 3. our conscience convincing vs , and justifying him , doe apprehend the presage of punishment . if all these can turne vs to repentance , happie are wee , with ninivie we shall eschew the stroke it selfe : wee may call feare needlesse , in respect of the euent which god in mercie with-holdeth but it is not causl●sse , so long as sin remaineth . the best way to mitigate our needlesse feares , is to bee at peace with god ; and if they come , to reape that good fruite of them , repentance , resolution , and obedience . grace so obtained , is well purchased , & the peace that commeth after , is double pleasant , because it is so farre contrarie to our deseruing and expectation . all things worke to the good of these that loue god. rom. 8 28. 86. thirst of newes . all are not borne , or liue in athens , yet wee are all sicke of the athenian disease , in a desire to heare & tell newes : and that not in the younger so●t , who may haue a longer time in this life , but euen in the aged , who are at the end of their race : belike they are prouiding fresh newes to carrie with them out of this life●● but such wares will giue no price th●ae . what● businesse in inquyring for newes and in reporting of them ? scarcely are they heard when they are loathed : they become stale with the first report , and are olde in the verie birth , the desire is full of them at their first noyse , and yet desirous of some other : to tell these same newes ouer and ouer againe , is as tedious as their first report was pleasant . it seemeth to bee a new worke of a new man : to bee euer thus busied about newes , but it will bee found the worke of the olde man. there may bee , and is a fruitfull disposition about newes in the prudent , but that is so new to these nouellers , that they know it not : they seeke onlie newes for newes , and goe n● further , than to heare , and then to 〈◊〉 of them , and that not as they heare them , but as a liberall hoas they send them away with a new porta●● ▪ they giue them a large allowan●● 〈◊〉 passe for newes , that is , newlie ●●●mented lyes . they may haue some ground of trueth for their beginning , but by few reportes it is buried in the multitude of new additions . wee would thinke it strange , to see a booke haue as many editions as it findeth readers : and yet newes haue that current and changing noueltie , that many reporting the same thing , make it still new by some alteration or augmenting : bookes haue that immunitie , because they are a standing report in print ; but newes le●t to a vanishing report , cannot bee secured from change . it is sathans policie to abuse our eares in ●earing , our tongues in speaking , 〈…〉 our heartes in beleeuing lyes , to disabl● vs from the discerning of trueth . but god hath giuen them to bee busied ab●●t trueth . god hath giuen to his owne a souera●●●e remeede of that disease , to bee ful●● possest ●ith the best newes in the worl● , and then to make a spirituall vse of common newes . i finde these good newes : that christ is come to saue sinners : and that i am one whom hee hath saued : the testimonie of mine adoption ; the spirit witnessing to my spirit , that i am one of his children : the testimonie of my justification , son bee of good comfort , thy sinnes are forgiuen thee . the seales of mine election and calling in the ●ruites of the spirit . these and the like are excellent newes , their matter is good and glorious : their delight is great and constant : though they were heard euerie houre , yet they are euer fresh and new to the new man : they fall neither vnder stalenes in themselues , nor loathing to mee ; but their last hearing , delighteth mee as much as the first hearing . as for other matters , i rest not on them as newes , but obserue in them the prouidence of god , how he ruleth the world by ouer-ruling the malice of sathan , and madnesse of man , to his owne glorie , and good of his saintes , to make them new , and to put in their mouth a new song . to bee grieued with nebemiah , when wee heare of ierusalems desolation , and rejoyce when wee heare of her prosperitie , is a marke of grace in the new man : when all trifling newes shall bee ended , god shall put a new song in his mouth ▪ to praise him eternallie . the soule enstamped with newes of grace , turneth all occurrent newes to that better and biding substance . 87. the comfort of calumnies . acalumnie is the deuils minde in the mouth of man : and his arrow shot by mans bow : hee lendeth him his lyes and malice & borroweth his tongue to vtter them : he hath this name from traducing and thrusting through the fame of the godlie . his first and maine care , is by temptation , to destroy their conscience , and if hee preuaile not in this , hee turneth him to their name , that hee may rent it by calumnies , whose conscience hee could not defile by temptation . this is his policie against gods dearest children , they are most hated of him , who are most beloued of god : hee careth not to make euill reports of his owne , and counteth no great gaine to defile the face of a moore , but all his care is , to blamish the face , and stenzie the name in whom gods grace shineth cleerelie : hee knoweth that treasure in them is giuen for his hurt : hee cannot stay god from giuing it to his beloued , but hee turneth him to the next , to make it fruitlesse to other : hee cannot stay a daylie and fresh increasing of that grace , but hee pr●asseth to make it distastfull to man , that so it may bee fruitlesse . surelie hee loseth not all his labour , though hee be ouercome by the saints , whom hee calumniateth , yet hee ouercommeth them , who doe calumniate them : it is a fearefull thing , to lend to sathan the heart for deuising , the eare for hearing , and the tongue for vttering of calumnies , and in all , to disgrace the grace of god in his children , and make it fruitelesse to themselues . where sathan hath set his porter of prejudice , though christ himselfe were on earth , that soule would take no good of him : it is a deuilish worke , to enuy the grace of god , but more , to deny it , and most of all , to disgrace it . wee finde heerein a great proofe , of that particular worke of conscience , in justifying vs : at other times wee can content vs with common and slender examining of our selues , but being so falslie misconstrued , wee are put to a second and a stricter tryall , which vpon the cace of our tryed innocencie , endeth in a notable seale of the holy spirit : hee both approueth our first innocencie as good seruice to god , and our suffring for it , as a just matter of our gloriation . hee who offereth vp his soule and bodie in a sacrifice to god , must resolue to bee crucified , in his name daylie by calumnies , and these daylie blowes are an argument that his sacrifice is acceptable to god , because sathan rageth at him , who serueth god vprightlie , hee knoweth that conscience within is repleate with god , and his peace , therefore hee laboureth to rent their fame without , whose inward peace hee cannot trouble . it is better to haue him molesting vs without , than possessing vs within . the godlie soule so afflected , goeth to god in the bitternesse of spirit , appealing him as a iudge of their cause , in the conscience of their innocencie : they commit their cause to him , and prayeth for pardon to their injurers : their innocencie is both the occasion & cause of calumnies with the deuill ; and the soueraigne remeede of them with god and their own consciences . herein they haue a triple conformitie with christ : hee was innocent , and yet hee was calumniate , and prayed for his injurers . better it is to endure the scourge of the tongue , than want this triple conformitie . why should we not glory in so cleare an euidence of gods speciall loue ? sathan taketh both the cause of his hatred & the measure of it from the loue of god : hee hateth them most , whom god loueth most : hee had moe calumnies , and euill tales against iob , than against many thousands in his time : hee was a thorne in his eye , because hee was dearelie beloued of god , and acceptable to him . it is then the glorie of the sainctes , to bee calumniat : rejoyce and bee glad , when men revile you , and speake all manner of euill against you , for my sake falslie . mat. 5 ▪ 11. it is a token sathan hath not preuailed against our conscience , but is now in his flight , when hee renteth our name . as strength of gods grace , keepeth the soule in temptation , so the conscience of innocencie , will comfort the heart vnder calumnies . the haile showre of calumnies , proueth on gods part a speciall loue to vs , and on our part true happinesse , in that his loue and vigour of his grace in vs , ouer-comming● sathan : and on sathans part , a double malice , for that our double happinesse : and in the calumniator , a double miserie ; one , in beeing the deuils instrument in calumniating the saincts , the other in defrauding themselues of the fruite of gods grace in them whom they traduce . the best refutation of calumnies is not by word , but by deede ; god and our conscience seeth our innocencie , let men see it in our life : when gods grace shineth in vs as a light before men , then we refute realy our traducers , and proclaime them lyers to the world . 88. men are blind and quicke sighted in their owne cause . every man is both blinde & seeth best in his owne cause : hee knoweth the circumstances of his deedes , but is blind in the question of his right : self●-loue maketh him ingrosse his person in his deede , and transchange his deede in his right : and so confounding right and deede in his owne person ; to take all as good . the lawes of god and man must giue place to his opinion and humour , they are either close forgotten , or beeing applyed to him , hee is made the rule , and they must suffer such construction as his selfe-loue appointeth . it is kyndlie to an erring minde to nurish the owne birth : as it erreth in directing a cou●se , so in approuing of it when it is done . it is no more fordward to deuise it , than pertinacious to defend it : & herewith is joyned a more fearefull sinne , that as his humour is put in place of gods law , so himselfe is put in gods steede . if many courses that seeme good , were tryed to this touchstone their appearing equitie would be found iniquitie , and their seeming obedience to god , would proue contemptuous rebellion . selfe-loue is such an enemie to trueth , and righteousnesse , as they can neuer preuaile at her barre : she setteth vs as a center to al her supposed good , & pleadeth greatest iniquity in the termes of our wealth : in just reason , sight should master that blindnesse , but the tyrannie of selfe-loue blindeth our verie light . the speciall remeede of this voluntar and wilfull erring , is to transferre both our deeds and rights to the person of some other : we would judge more vnpartiallie in that case . if wee censure them in other , and apply that our censure to our selfe , we shall be convicted of many infirmities , which wee take for perfections . if wee could drawe our cause , deedes , and persons in the light of gods countenance , such selfe-deceiuing would not haue place in us : mans judgement and our owne may faile vs , but there is no place for deceite , if we can sincerely processe our selues before god , in the person of another . the strength of selfe-deceit is in confusion and assuming an other person than our owne , but the remeede of it is in discerning that confusion , and transferring our person to another . 89. particulars are mixed with common causes . i saw neuer a common cause without some particulars ; all may seeme to concurre to choose and vse good meanes to a common end : but if all heartes were disclosed , the ends might bee found almost as many and particular , as the persons : by-ends are euer sette vp beside the maine and good end , and for these , either meanes diuerse , or contrare to the wholesome meanes , are inuented . if god did not ouer-rule so diuerse & cōtrare projects , there culd neuer a common course bee happilie prosecute : as day and night make vp time , and heate and moystnesse the life and health of man ; so hee turneth mans cont●are particulars to his good end : hee can suffer them to intend their owne ends , and plotte their owne meanes , but yet wiselie in his owne time , he wosteth all their particular and curious spinning in the great webbe of his prouidence . as little brookes falling from sundrie hilles in a great riuer , keepe no longer their course or channell , but are carried with the riuer to the sea : so mens particular ends and wayes are carried within the source of gods prouidence to his owne end . they may fight one against another , but cannot all resist him : his ouer-ruling power and wisedome , maketh good matter for his end out of them all . it is a wonder to see euery man draw the publicke to his owne particular : but more , how god sustaineth the publicke , in so manifold and manifest direptions of it : and most of all , how he turneth them to the preseruation of the integritie of it it is a griefe indeed to see men spoile the common with their owne particulars , yet shall it bee no prejudice to god : man may propone , but god will dispone : the moe impediments , the greater discouerie , of mans folie , and the more matter for proofe of gods wisedome . there bee some particulars , which agree with the publicke , and are rather partes of it , than particulars : they intend a common good , and quite themselues for sustaining of it , and suffer their owne small streame to fall in the greater riuer , and so come vnder gods blessing to the common . but destroying particulars fall vnder his curse , who is the ranuerser of al crooked wayes : they are the ivie or woodbeane , that draweth out the juce of the tree , which it strictlie embraceth , & turneth the waters of the riuer to their own ditch : though they sucke the marrow of the publicke to themselues , yet god maketh it to drie their bones , and not to feede them . such interuerters like pharaohs leane kyne , are as leane after the deuouring of the fatte kyne , as before . it is a safe proceeding , to haue our end one with god , and our mids , these same which he hath commanded : if we see men vntimouslie broyle with their particulars , let vs not dispare of gods end : whither man prosper , or faile of his purpose , yet the counsell of god shall stand . prov. 19. 21. hee hath prouided great furtherance for his adoes , who refuseth particular ends : god who watcheth ouer all thinges for his owne purpose , shall bring it to passe . wee may bee sure that hee will accomplish our desires , when they are closed in his . we should not stay on this only consideration , but ascend more high , to conceiue , that gods mercie from eternall , purposed to determine our will to a conformitie with his , that in time hee might blesse vs in the accomplishment of our will in his . 90. the remeede of our corruption . ●ho can looke in his owne heart with the light of god without astonishment ? all our naturall powers giuen at the first for our good , are armed for our destruction : these who should sute and rest on good , as our desires , loue , hope , and ioye , &c. are sette on euill : and they which should fence vs from euill , as feare , hatred , dispare , and griefe , &c. are either id●e from their worke , or adhere to euill : and some monstruous passion seasing it selfe in euerie facultie of our soule playeth the tyrrant by course . and all these to bee directed by an ignorant and erring minde , and sweyed by a will free indeed , but all its freedome inclining and captiuate to sin . the den of lyons was no more terrible to daniel , or the fyre to the three children , than these tyrrannous passions in the heart , are to him that seeth and feeleth them : what pleasure can wee haue to dwell among such vipers , and to be daylie stunge by them . this is our state , so long as we sojourne in meshech and dwell in the tents of kedar . psal. 120. 5. what joy can our heartes possesse so long as they boyle in these corruptions , ambition in one corner , auarice in another , lust in a third , & miscontment distempering all : wee can neither cast them out of vs , nor separate our selues from them , except we prouide some remeede , wee must bee burnt by that fire and rent by these beasts . if god dwell in our heart , hee will quench that fire , and stop the mouthes of these lyons : hee turneth these powers on their abused passions , in a godly griefe , to bee sorrowfull for them , and a godly feare to eschew them , and by their renouatiō destroyeth their corruption , and that not for their slaughter onlie , but for their buriall : a watchfull conscience ouer their sturring , that they draw vs not to sinne , an in-calling on god for pardon , and assistance against their furie , a striuing to defraude their desires , and crosse them by their contrares , are good remeedes for our corruption . when that worke of restraining and renewing grace is constant & sensible in vs , then the jawes of these lyons are broken , and the just cause of our griefe is turned in as just matter of ioy. i wish curious spirits who neglect their owne calling as too narrow a taske for their large hearts , and busie themselues on the by , to take this cure of their corruption to heart : though they had the power of seuen soules in one , there is here matter of worke for all . but in the godly it is a worke of grace preuailing against nature , when they so curbe their corruptions , that the first motions of it are choaked as the cockatrick egges are broken , before they bring out that serpent . 91. the godlie heart hath both constant warre and certaine peace . the heart in which god dwelleth , hath both continuall warre and peace , warre with sinne both in others and in it selfe : the world compasseth vs with euill , and is sette on one of two workes , either to infect vs , or to injure vs. it allureth vs with the owne vanitie , to be like it , and if that succeed not , it afflicteth vs , and god moueth vs to renounce it , and it cannot disgest that injurie , at our hand , it hath the owne peace in it selfe , & with its owne , but the godly renouncers of it are noysome to it ; it hath no rest but in their separation or destructio●n as grace in the godlie maketh them withdraw from the world , so satan in the world maketh it to cast them out : god cānot abide the wickednes of it : his spirit moueth them whom hee possesseth to please him aboue all , heere are the grounds of perpetuall warring . as though that were not enough , our owne corruption within molesteth vs , wee may shune the wickednesse of men , but wee are neuer out of the grippes of our owne corruption , and that as an aduersarie , and on the worlds part . wee are no more bitterlie assaulted of the world , than checked and vexed by our owne corruption , for not following the world ; the outward world hath the owne inward extract in vs working vs to a conformitie to the owne paterne . but all this warre troubleth not our peace : to bee so exercised is a just matter of peace vnspeakable : god by his grace guardeth vs from the worlds sin , and by his prouidence secureth vs from their injurie : and that same grace that maketh vs ouercome the world , defeateth also our corruption : when the inward euill is subdued , the outward hath no strength against vs. the sense & conscience of this batteling , is our peace . it is better to endure the worlds violence , in wronging vs , than to bee like them in sinne : and better to finde our corruption in a daylie stur , than in a false calmnesse . god is good to his owne , who by such dealing both maketh them daylie to warre , and yet keepe a solide peace . there can bee no greater joy to the godlie , than to finde outward and inward corruption readie to destroy them , and god deliuering them from both . this is the shame of the outward , and destruction of the inward corruption : the glorie of god in both these works , and our securitie in all . the worlde thinketh that they vndoe the godlie by trouble , but they worke them to their grace : their troubles chase them to god , and god embraceth them louinglie who are troubled for his cause : when babes are affraied , they cast themselues in the armes and bosome of their mother . both these troubles are fortold , and the blessing is promised : as we feele the one , wee shall finde the other : in the world yee shall haue trouble , but in me yee shall haue peace , bee of good comfort , for i haue ouercome the world . ioh. 16. 33. 92. religious religion . it is good to professe true religion , and to practise the exercise of it , but the most part goe no further , and so are voide of religion it selfe ; and the fruits of it : to stand on the outward worke of praying , preaching , praising , &c. is to offer the carcase of our seruice to god. to worshippe god onely with our body , is an irreligious worship ; our bodie may bee busie , but they will neuer fasten vpon god in such a superficiall worke : hee is a spirit , and will bee worshipped in spirit , else none union with him . when hee sendeth out his vertue to our soules , and our soules doe meete him answerablie , that is inward religion , and our binding to him ; hee is most true , wee trust in him ; hee is most gracious , good and mercifull , wee loue him withall our heart : hee is moste powerfull , wee feare to offend him , and confide in his protection : hee is most wise , wee quite our owne will , and reuerence him : hee is most holy , wee adore , admire , and imitate his holinesse . it is a mocking of god ( if hee could bee mocked ) to professe an union with him , and yet bee loose from him . this union is the end , and religion the way to it : the end of gods infusing of sauing grace in vs , is to bring vs to him , and bind vs to him . but he is pitifully selfe-deceiued , who contenteth himselfe with a profession of religion , and neither knoweth nor careth for this union : hee who is not fastened to god in this life , shall haue no fellowshippe with him heereafter . it is a religious religion , when wee become one spirit with god in christ. these and other points make vp our inward religion : god reuealing himselfe in his diuine properties , our soules affecting and adhering to him in their answerable powers ; this tyeth vs not onlie for the space wee are in the worke of his worshippe , but by deth constantlie in vs : the worke of preaching , or praying , or praising , doe end in their time , but these inward bāds are neuer loosed : this inward religion doeth both set vs on worke , and quickneth in vs the outward exercise of it . there is more fruite of one houres seruice in such a disposition , than in yeares businesse without it . hee who keepeth his heart vnder this religious disposition , lacketh neuer a manifest object to worshippe , nor a sacrifice to offer . he is sensible of god , and the verie mouing of his soule in the conscience and sense of these bands , is a sacrifice most acceptable to god , and profitable to himselfe . the fleshlie minded doe wonder at the constant labour of the godly in gods worshippe , but if they knew these religious bands , they would not wonder . naturall actions oft repeated bring habits , and these become another nature : shall not the work of grace , which hath both infused and acquired habits , turne in a constant disposition . this is not obtained in our beginning of christianitie , but after long labours in the lord. the daylie tasting of his good nesse , bringeth our heartes to such a temper , that religious disposition turneth to bee our element for place , and our dyet for refreshment : it is our meat and drinke to conuerse with god , and doe his will. when god bringeth vs to this degree of continuall minding , louing and delighting in him , and to the sense of these religious bonds with him , then our diuorce with the world , and marriage with god , are neere their perfection . 93. predominant vice and vertue . corruption is spred ouer the whole man , and all in man ; there is neither part nor power of soule or body , which is not defiled therewith : according to the seuerall powers it hath names : originall sinne goeth vnder one name , yet hath many branches : in one power it is avarice , in another lecherie , in a third ambition : all these sinfull powers though they both incline to , and urge their owne worke , yet haue they a predominant among them ; a master vice , or captaine sinne , which commandeth both the man and all other vyces in him : it is euill in it selfe and worst in the kynde . heere is a masse of wonders ; one that so many euill thinges in man can haue their order and respect to other , as a captaine among pyrats by sea , or brigants by land : next , that all of them can submit themselues and suffer the predominant to strengthen it selfe , by their defrauding : prid in the wretch will quite honour to purchase gaine , and avarice in the proud man will quite gaine to purchase honour : thirdlie that it can change with tyme and age , so vncleannesse in youth , pride in midde age , and avarice reigneth in olde age . and most of all that it remaineth in the godlie : nature neither knoweth nor admitteth this , that two contrars shall dwell at once in their greatest degree , and predominion in one power of the soule . this is sathans chiefe fortification against god and his grace in vs : his posterne doore whereby hee entereth our soule at his pleasure : the chaine wherby hee both bindeth and leadeth vs in captiuitie : and the archetratour of our soule yeelding to his temptations . it is good , both to know it , and find remeede : naturall complexion pointeth at it , what euer excelleth in our temperature , is the ordinarie seate of it , but there are more infalible signes to find it out . 1. frequencie of satans temptations , because he ass●ulteth vs oftenest in our weakest part , and that our strongest corruption , is our greatest weaknes . 2. the multitude of our thoughts , for what is most in the heart , is most in the thought . 3. the end of our imaginations : where euer they soare , it is sure , that as a wearie bird after long fleeing , they light on our predominant . but the remeed of it is most necessar : 1. to watch ouer all the motions of it , with a wake-ryfe conscience . 2. to exercise our selfe daylie vnder contrare vertue . 3. to pray to god daylie for his mortifying grace against tha corruption , that thereby wee may ouercome that master sinne . it grieueth god to see vs pestered by sathan in our owne corruption : hee hath prouyded sauing remeede for his owne , and erected a counter-sconse against sathan ; and placed our predominant grace in the seate of our predominant sinne : grace in it selfe euery way is aboue sin ; it is of a diuine nature ; but sinne is deuilish : grace infused , is stronger than corruption , and the new man stronger than the olde ; but the principall spirit dwelling in vs , is aboue all : the meanest grace of god in his hād , is stronger than our predominant vice . this profane age hath multiplied predominants : senslesnesse domineth in the fleshlie men : they know not their predominant in the kind , in the change , nor in the degree . and it is a predomining grace , to know the sorts , changes , & degrees of their vices ; & oppose them by the contrare good , and vertue : it is indeede a wonderfull senslesnesse , that letteth men not feele so many tyrants in them : hee is a slaue of slaues , who hath both losed his libertie , and the feeling of that tyrannie . but hee is gods free-man that remarketh all their changes , and laboureth for the dominion of grace in himselfe : both the sonne and holy spirit haue made that man free . this is a cōfortable experience of the saints , to find their predominant sin subdued , that tyrant that gaue them lawes , to take lawes & admit the owne defrauding : this is an happy change whē grace ouerruleth corruption , and gods spirit subdueth sathan in vs. there is no condemnation to them that are in iesus christ , for the law of the spirit of life in iesus christ , hath deliuered mee from the law of sinne and of death . rom. 1. 2. 94. phantasies tyrannie , and remeede . many count it a foule aspersion , to bee called phantastick ; but nothing to be so indeed : for what is man , but a fountaine of fansies , intending , affecting , desiring , apprehending , absurdittes , impossibilities , impieties . we imagine that which was neuer , can neuer , nor will neuer be : building and casting downe , forming , and reforming , and in all , a strong apprehension of great wisedome . it is hard to determine whither the imagination be more free to fansie folie , or we more confident of the veritie of it . as boyes with their breath , raise bells out of a little water , and then doe pursue them in the winde : either they doe not at all catch them or if they doe , they are nothing in their hand : so is all fansied happinesse , it is the worke of an humorous imagination : and either neuer attained , or if it bee , there is more vanitie in the obtaining , than in the want of it . wee come from imagination of our desires to a possibilitie , and from a possibilitie to a true existing , what wee earnestly desire , wee thinke it possible , and what wee thinke possible , bee time we take it as done indeede : so great is the power of fansie , that though it cannot produce the things themselues , yet it can force vs to thinke that they are produced : the thinges themselues worke no stronger affection , than this fansied apprehension doeth . it is a mould that can forme many strange fashions , and as other things are formed in it , so are wee our selues : though it bee in vs a restlesse power , yet wee are as oft-ten framed in it , as wee grant it libertie to plat-forme and fashion our lot . if guiltinesse were not joyned with the worke of it , it were a matter of sport to see how busie it is to wearie it selfe and vs also : and yet it were something tolerable if it tooke this liberty in trifles , but it ascendeth euen vnto god , and our lot in him : it presumeth both to appoint a course to prouidence , and to judge , and sentence what prouidence hath done . it carueth for vs , according as it conceateth our worth , and giueth a reason to vs how to count of things , as it counteth . wee dreame in our sleepe , and roue in our feuers , but our fansies waking , are worse than both : for wee count our dreaming and rouing to bee such , but wee count our fansies to bee wisedome : how many are dreaming and rouing all their dayes , and yet neither waken of their dreames , nor coole of their feuer , till death or some calamitie come . phantasies haue no fixed ends to bound them : therefore they runne out as water on plaine ground , or aire in an open field . they are extrauagant indeed , & the inter-course betweene a vaine mind and nothing . and what soliditie can there be in a course , betweene such two termes , as vanitie & nullitie ? if we could hold our spirits directlie on god , & hem in all their thoughts within the compasse of his will and prouidence , wee would relieue our selues both of wearisome labour , and disappointment following . they spend our spirit more than serious thoughtes , and their end is at the best , repentance of that fruitlesse labour . they are indeede but fansied errors , yet they bring a reall hurt . they bereaue vs of the vse and comfort of our present lotte vpon the imagination of a better , and so at once worke a double discontent : one , present in not resting on our present lotte : another to come , in counting our lotte , as a losse in respect of that other lotte which we fansied to our selfe : he who taketh libertie to desire much , and then deuoureth that large desire , by as large an hope , will neuer rest content with his present lotte , though it were too good for him . hee hath escaped the tyrannie of fansie , who is full of trueth and humilitie . hee seeketh nothing but true good , and hath drawne the portrate of true happinesse in god , that his fantasies can no more abuse him . his minde cannot fansie so much seeming or conceated good , as hee findeth true good in himselfe alreadie , by the grace of god : to bee a childe of god , an heire of heauen , and a fellow-heire with christ , is more than all the forged birth of out-racked fansies of earthlie things . they may breake in , and scanne some odde excellencies for him , but at once he dasheth out these lines : hee resteth so on god , and the worke of his spirit that fantasies are choaked in their beginning . whom haue i in heauen but thee , and and on earth i haue desired none with thee . psal. 73. 95. the christians refuge . wee liue in a dangerous tyme ; the full measure of former sinnes , and the rypenesse of gods wrath maketh euery houre a time for calamities . craft and policie in sathan , wickednesse in the world , and nothing in vs but weakenesse to resist them , driueth vs all to a necessitie of refuge . the most part put the euill day farre from them , and are surprysed by it , they are nearest to it , who put it farrest away . other prouide for it , but doe it amisse : they runne to the bruised reede of egypt , and not to the lord of hostes. it is indeede a tempting of god , to neglect lawfull meanes , but it is a forsaking of him to trust in them . there is no sure refuge in the day of trouble , but vnder the shaddow of the almightie . psal. 91. 1. many seeke suretie for their goods and life , but neglect their soule . if the soule bee well secured , all the rest shall bee disponed off by a mercifull prouidence : it is foolishnesse to guard them , and leaue the heart guardlesse , if it bee chocked with feares , what comfort haue wee in the saftie of these thinges ? wee will haue no comfort , but rather griefe of them vnder such astonishment : the more the heart goe out to outward thinges , it is drawen the more from it selfe , and from god , and more guardlesse , than if it had no guard at all . as necessities try our disposition , so danger discouereth our refuge , because we are readie to deceiue our selues with conceate of confidence in god alone , therefore , god sendeth oft-times trouble to try our heartes . rumours of trouble are as the hunters horne , and the trouble it selfe as the noise of dogs in the forrest . what euer wee runne to in our danger , that is our refuge : the soule that hath god for a refuge , runneth the first way to him , and abideth in him . this is our best at all times , to dwell in god and finde him dwelling in vs : if we bee in his secret , wee shall bee secured , hee shall deliuer vs from outward troubles , and inward feares . god is our guard , and the peace of a good conscience is our lurking vnder his shaddow . though all turne vp-side downe , ps. 46. 2. yet he will giue rest to his beloued ps. 127. 2. i know whom i haue beleeued , and am perswaded that hee will deliuer that to mee which i haue committed to him . 2. tim. 1. hee is a faithfull dispositar , & will restore it better than it was committed , we committed to him a fraile and a mortall body , and an infirme spirite , but he shall render it to vs a perfect & glorious soule and body . 96. mankinds threefold degree . mankind is one spece of creature , but gods wisedome hath disposed them with three considerable degrees , the first in naturall gifts and abilities , and so euerie man hath his owne naturall and humane priuiledges ; as gifts of bodie , of mind , and of estate . the second is ciuill , and so euery man hath his particular calling : some are as the head in this body , as kings : and other as the breast ; some as the hand and feete of this great bodie . the third is spirituall , whereby man is the mysticall body of christ , wherein some are as the eyes directing , as pastours : some the other parts of this bodie according to their spirituall gifts . it is both profitable and comfortable to take vp this triple respect : euerie man hath some place in euery of them : god hath so disposed , that diuersities of gifts , callings , and graces , serue all to make vp a comelie proportion , and so a beautie in mankind in euerie respect , all naturall gifts , though diuerse in kinds and degree make vp a comelie beautie in the first respect : all callings from the king to the grinder at the mill , haue in their varietie and diuersitie , a comelie ciuill beautie , euery one filling his own place , and looking to other with the respects both of necessitie and helpe : as the meanest calling hath neede of the greater , so it helpeth it againe in some necessitie : and all spirituall gifts in christ make vp the heauenly proportion of christs mysticall body . though mankind bee the subject of this wise ranking , yet the most part of men consider it not : they see no more in man , than soule and a body , and outward respects in prosperitie or aduersity . their sight is so short , that they neither see these diuerse degrees , nor the harmonie which is among them all : euery one answering another , and all making vp that beautie : their thoughts heerein are grosse and confused , and their carriage is all for confusion : they disturbe the order established of god , and deface the beautie that commeth of it : and so defraude other and themselues of that fruite that god offereth in the wise ranking of mankind . but there is some in-equalitie in them , for naturall giftes are sufficient furniture for the ciuill callinges , but both the naturall and ciuill giftes doe not so rule the spirituall calling : god in things naturall hath a more presse course , to lay callinges on men , as they are naturally gifted : but in christianitie his worke is more free , therein both the gift and their place in christ goe together , and they haue no ground nor reason from man , but onelie gods most free disposing : consider your calling , not manie mightie , not many noble according to the flesh are called . 1. cor. 1. the beste fruite of this consideration is , to know our place in all these three respects , and to vse it to the good of mankinde : to bee thankfull to god , who hath so many wayes blessed vs , and so wee shall bee most respectiue to our selfe , and others in all these respects . as this third is more excellent than the other two , so is it the right disposer of them , god craueth of these lower respects , that all returne to him , but the most part sticke on themselues , and forget god : but this is the blessing of christianitie , that it maketh vs worthily to carie our selfe both in our naturall and ciuill place in mankind . 67. mans threefold perfection . god hath disgested mankinde in three seuerall rankes , but therewith hee giueth three sorts of perfection indifferentlie to all rankes : and what euer bee our place in nature , in ciuilitie , and christianitie , yet these attend them . the first is naturall , and that is reason , which perfecteth man as man : the second acquired , and is learning , a perfection to reason , and a lifting vp of man aboue himselfe : the third is diuine , and that is the grace of christ , and true sanctification , the perfection of both these perfections . reason is a sort of ground to the other two ; a solide wit is a good substance both for learning and grace : reason enableth the soule fundamentallie , making it capable of good : learning enableth it accessorielie and artificiallie ; what euer bee our naturall gifts , or ciuill calling , wee are the more enabled for them by learning , so a king gouerneth more wisely , the pastour teacheth the word of god more skilfullie , the lawer pleadeth more pertinently : and the meanest callings are done more dexterouslie by learning . but grace enableth vs in both , the other with a transcendent perfection ; the former two may bee in reprobates , and though good in themselues yet hurtfull to the possessour , & his neighbour : great wit without learning , is a good knife , without a whetstone , & learning without solide judgement , is as the edge of glasse , it is sharpe but in brittle mettell ; & wit , and learning without grace , are a bodie without a soule , a carcase of perfection , and a sharpe sword in the hand of a mad mā . they serue to deuise & defend euil , & so to destroy the possessors . grace is merelie transcendent among the blessings of god , it translateth from nature , and maketh vs partakers of the diuine nature . 2. pet. 1. reason doth not so farre exalt man aboue beasts , or letters the learned aboue the vnlearned , as grace doeth the sanctified man aboue them both : these other differences may bee counted , but this of grace is as farre aboue them , as heauen aboue the earth . happie is the man whom god hath blessed with sound vnderstanding , light of learning ; and life of grace : all these three perfections doe meete together , and rest in him , to his compleete perfection . all these deserue great respect , but not all alike : and there is a great mistaking of many heerein , grace is incomparablie the most excellent , and most to bee sought , yet least respected of many . it is counted a common and base thing , but the other are admired for their supposed excellencie , yea , riches , honour and the baggage of the world , are counted more excellent , and sought more than they all : the world euer loueth that which is like it selfe , and misliketh true grace . but hee who hath the grace of god , surpasseth the wretch , the ambitious , and the accomplished man in nature and arte : and is exalted to a degree of angelike perfection . the first two may bee in olde adams corruption , but the third is our partaking of the second adam . 98. prouidence is particular to the saincts . all things are subject to prouidence , & this is the godly mans priueledge , that hee is both sensible and conscious of it : grace in him maketh these fruitfull obseruations , and then disposeth him with loue , and dependance on god , who sweyeth it so sweetly to his good . many blessings it bringeth to vs , we know not how : many are our seene dangers , and our dangers vnseene by manie millions exceede them , but god by his mercifull prouidence deliuereth vs out of them all . though wee see not sathan , yet at euery moment hee would swallow vs vp , if god defended vs not : he either with-holdeth occasions of euil that they come not , or if they come , hee restraineth their worke , that they hurt vs not . it is impossible to see all the goodnes of his prouidence to vs , but hee acquainteth vs with some of them , that wee may see his goodnesse in the rest . the particular respect of prouidence to the godlie may bee seene in two speciall thinges : in the furthering of our designes , and in the crossing of them : for the furtherance , how doeth god tell vs that hee watcheth for vs ? wee haue possiblie some businesse in hand , and haue necessitie of some persons , and occasions , and circumstances , and with all wee are perplexed , how these thinges shall bee brought together : god bringeth them to our hand , wee goe out full of desires , and as full of solicitude how to satisfie them . and hee maketh men , tyme , and occasion to tryst so together , that our desires are satisfieth , and our expectation ouercome . oft-times at the going out of our doores , wee encounter with men , and occasion , longed for and desired , that our verie imaginations could not deuise better opportunitie for our adoes . this commeth neither of our desert nor our disposing , but of gods mercie wy●ding and turning all about to their good , who depend on him . it is his will who ruleth the world , and hath the wayes of all creatures in his hand , to dispose times , wayes , and all , so as may best fitte their desires who are at peace with him . the crossing of our designes haue no lesse proofe of his fatherlie care , how oft doe wee fret in our selfe , and chyde men for their neglects , that bring disappointment to our designes , and yet if wee can haue patience for a time , wee shall finde that disappointment to our greater contentment : hee blesseth vs in a meanes and way knowne to himselfe seuenfold more , than if our first desire had beene accomplished : no , hee turneth our chyding off men vpon our selfe and our miscontentment for the first disappointment , in a thankesgiuing that wee were disappointed : if wee could at such crossings rest on god , and perswade vs , it is for a better in that same point wherein wee are crossed , wee should finde in end our expectation were the worke of his owne grace . scarcelie shall a day goe ouer without some occasion of this obseruation : if wee marke it not , wee are vngrate to so particular and gratious prouidence : if we marke it aright , as furtherences , shall giue vs contentment so these disappointments shall giue vs patience , till a double contentment come . 99. the sight of a new and a better world in this olde bad one . ●ee are called vnto , and doe professe a pilgramage in this world , but how few doe either vnderstand or practise it ? some professe a contempt of it , and yet oft-times are courting its applause by that contempt . he is as well a slaue of the world , who thirsteth her applause , as he who courteth her vanities , and that far more ; because her applause is her vainest vanities : and others possiblie shift themselues both of her vanitie and loue , and yet are not fastned on a better . hee is foolish who loseth one thing , & findeth not another . but the truelie godly man , seeth and followeth a better world in this wicked one , wee haue in this visible world , an heauen , and starres , earth , aire , and creatures for our temporall vse : but the spirituall eye taketh vp an higher one : hee seeth god for his sunne , and from his face taketh his light , from his loue his warmenesse , from his presence his seasons : it is light and day , when he shyneth on our soule in the face of christ : it is night & horrible darknesse when he hydeth his face . the course of his times , run not as in the world : the heauenly day may fall at the midst of the naturall night , & heauenly summer and haruest in the midst of the naturall winter . euen at mid-night it is mid-day , in that soule where god maketh our reines to teach vs knowledge . all seasons are numbered by his f●ce allcane●lie : the earth of this world , is the rocke of syon , iesus christ. no stabilitie or rest to the soule , but in him : the aire is the sense of his fauour and the comfortable creatures are his saintes , who walke with him in righteousnesse and holinesse . this heauenlie world is better , than that visible one , and will remaine when the other is destroyed . it is a strange conceate in them , who by an odde prospect seeth an earth , and cities , and men in the moone : that fiction and fansie is verified in this trueth : the spirituall man seeth this heauenly world in the temporall one . and with that same light , hee seeth an hellish world in this visible one : for what is sathan abusing the world , and leading it in euill ? but erecting of a world of his owne , in the defacing of this created world . these are solide groundes , to make vs strangers on earth , and burgesses in heauen , when wee take vp these worlds distinctlie : and the more cleerelie wee see them , there will bee lesse difficultie to forsake the euill , and ●eeke the good one : let the men of this world reckon their seasons , tymes , and occasions by this world that they see : our reckoning is better and surer by that supernaturall one . they change their almanackes from time to times : but our sun of righteousnesse shall distinguish our seasons , and shine vpon vs both in this life and in heauen . this sight is the worke of a new light and is to be found only in the new man whom god hath ordained for the new heauen and for the new earth : his calender is neither directed by starres in heauen , nor tydes in the sea , nor horologes on the earth : his sunne and starres is gods face , his tydes are the ebbing and flowing of the influences of grace : and his horologe the secret , yet the strong motions of gods spirit , showing the increase of grace in the owne periods , though the promouing of it bee oft-ten hid from vs. this earth is a sort of mids betweene heauen and hell , and yet both of them haue their image & beginning in it : we are called to forsake the euill , and seeke the good , and what worse than satan , and sin●e , and the wicked ? and what better than god , his grace , and his sainctes , ? if wee see these distinctlie , we shal be the more enabled to moue our selfe from the euill to the good . this sight is the worke of grace , but the naturall man taketh all confusedly , he neither seeth nor seeketh better than the world : and if he make any distinction , it is false , hee forsaketh good as an euill , and cleeueth to euill as his happinesse . 100 ▪ god is the dwelling place of the godly soule . everie creature hath the owne element and rest , for dwelling securitie , and delight ; therein they are both frequentlie , and pleasantlie : it is a meanes to try our state by our resort and rest : the worldling is euer in the world ; there is no difference betweene him and the earth , but that the one liueth , and the other doth not ; and this that liueth is worse than the other , because hee liueth in sinne . the godlie soule resteth on god ▪ in all businesse it looketh to him , and all the thoughts of it end in him ; to him aboue all it returneth , & resteth pleasantlie in him , and from him it can not bee rent : all beeing and businesse out of him , is a vexation , and our greatest labour is sweete by this onelie , that it goeth to him , and is acceptable to him . god dwelleth in that soule that cannot rest but in him ; hee hath loued it from eternall , and called it in time to himselfe , that is so taken with him and his delights : no rendeuous is so known to any creature , and vsed of it , as god is to that soule that resteth in him . a proofe of this rest , is god resting in vs : in all the world he found not rest but in man : when he created the heauen and the earth , all beasts and fowles , he rested not til he created man , his benjamin , his last creature in worke , but his first in affection , there hee rested as in the end of his creation . his delight is to dwell with men , and among men with the godlie , for them onely of all mankinde hath hee assumed to union in christ. if we find him dwell in vs , then surely we dwell in him , & we may easilie know if christ dwell in vs , except we bee reprobats . 2. cor. 5. there is great wisdome in choosing the best lodging : we lodge now conuenientlie in our bodie , but at death it will cast vs out , and the worlde our pleasant house will decay : wee rest now in our contentmentes , but must flitte from them . but god can neither decay nor cast vs out , and at death wee shall still abide in him : we neede not then flitte from him , but ascend , and bee more joyned to him : wee cannot haue tabernacles heere , nor abide , no , not in the beginnings and growth of grace , which is now our contentment , but shall bee receiued , and bide in euerlasting mansions that are in him . man naturallie inclineth to two things , his beginning and end : his beginning recalleth him by right of his originall : the fishes will visite the place of their spawning yeerelie : and men of an hurte health , returne to their natiue soyle ; as the aire which they took in at their birth , gaue them the first outward matter of their naturall spirits , so the vse of it may bring them backe againe to their first integritie : the end calleth vs to it , by right of perfection : the pryse of the runner , & the house of the traueller are earnestlie desired . so is it to the godly : our beginning in grace , is in god : the riuer of liuing waters flowe out from the sanctuarie , from vnder the throne of god , and the lambe . the grace of election hath no latter beginning than eternitie , nor lower discent than heauen , and turneth vs vp to it againe : the waters of life which christ giueth vs , shall bee a fountaine in our bellie springing vp to life eternall . how can it in our bellie spring vp to life eternall ? but because it lifteth our heartes to god in heauen . the soule which so adhereth to god , is more in him , than in the body , which it quickneth : both because it goeth gladlie out of it selfe , to bee all in him ; and next , because it cannot dwell in it selfe , but because of him ; it can better dwell among monsters in the desert , that in it selfe without him : and thirdlie , because when it is lost in sinne and securitie , it seeketh and findeth it selfe more in him , than in it selfe : when we may say to him , o thou whom my soule loueth ! all these sorts and degrees of union with him are found . the bosome of the mother is a kindlie rest to the babe , both for sleepe in health , & recouerie in sweruing ; that naturall heate wherein it was formed , doth kindlie cherish that life , that proceedeth of it : whē we lye alwayes in the bosome of god , and are warmed by the sense of that sauing loue in christ , wee are both sensible of the vertue of our beginning , and of the first fruites of our end . the needle of the dyall standeth not but towards the pole , so doeth the godlie soule to god. if the secret vertue of a small stone can so moue yron , shall not the rocke of syon , christ iesus , the miracle of loue , drawe our tender louing hearts vnto him . how securlie shall wee contemne all other things , and rest sweetlie content in him , vnder the sense of this his drawing and vniting vertue , expecting that happines , which his sauing loue procureth to his beloued : returne now , o my soule to thy rest , and abyde in it , for god hath beene , and will bee for euer beneficiall vnto thee . psal. 116. 7. amen . finis . a resolvtion for death , written vnder the sentence of death , in the time of a painfull disease . and now published for their comfort who studie to approue themselues to god : and to assure all that liue the life of the righteous , that they shall die the death of the righteous . by the same author . m. w. s. i desire to bee dissolued , and to bee with christ . philipp . 1. 23. edinbvrgh , printed by the heires of andro hart. anno domini . 1628. philipp . 1. 21. christ is to mee both in death and in life aduantage . luke 2. 29. 30. lord , now lettest thou thy seruant depart in peace , according to thy word . for mine eyes hath seene thy saluation . 1. cor. 15. 55. 56. 57. o death , where is thy sting ? o graue where is thy victorie ? the sting of death is sinne , and the strength of sinne is the law. but thankes bee to god , which giueth vs the victorie through our lord iesus christ. a table of the following treatise . the proposition of the resolution . num. 1. the first ground from present misery . 2. the miserie of our bodie . 3. the miserie of the soule . 4. the miserie of our lott . 5. the second ground from our happinesse . 6. the happinesse of our soule . 7. the happinesse of our body . 8. the happinesse of our lotte . 9. the third ground from gods worke in vs concerning our miserie and happinesse . 10. sense of miserie in the bodie . 11. sense of miserie in the soule . 12. sense of miserie in our lotte . 13. sense of glorie in heauen . 14. resolution it selfe . 15. the godlie man dyeth not . 16. but ouercometh death in christ. 17. hee preuenteth death in his life . 18. hee preueneth his buriall in life . 19. foure ioyfull solemnities . 20. ioy at birth . 21. ioy at mariage . 22. ioy at triumph . 23. ioy at coronation . 24. they are all at the death of the godly . 25. incouragemēts against death from them . 26. the noyse at death . 27. fearefull cryes to the wicked . 28. comfortable cryes to the godly , 29. a glorious change at death . 30. manie unions with the bodie 31 necessitie of separation . 32 documents of the sentence of death . 33. 1. mortalitie of the body . 34. 2. immortalitie of the soule . 35. 3. gods loue sauing vs from hell. 36. 4. that his loue standeth with affliction . 37. experience of death . 38. eight comfor●able contraries in death . 39 , the vvicked tremble at it . 40. but the godlie reioyce . 41. incertaintie at death is fearefull 42. certaintie is comfortable . 43. it is obtained by faith. 44. by prayer . 45. and conuersing daylie with god. 46. our light clearer in death than in life 47. acquaintance with death . 48. sentence of death . 49. lawfull desires of life . 50. hope of glorious resurrection . 51. hope of eternall glorie . 52 , hope of the lords rest. 53. our rights to that rest. 54 , a catalogue of gods speciall blessings to strengthen these our hopes . 55. the fearefull death of the wicked 56. the ioyfull death of the godlie . 57. the remainders of feare in the best men . 58. but they are soone ouercome . 59. the godlie mans testament . 60. a prayer for an happie death . 61. and for the sight of christ at death . 62. confidence to obtaine them both . 63. and glorie thereafter . 64. the last and greatest desire . 65. and last , an eternall delight of the godly soule . 66. reuel . 14. 13. blessed are the dead which die in the lord , for they rest from their labours , and their workes followeth them . a resolvtion for death , written vnder the sentence of death , in the time of a painfull disease . decemb. 1627. and now published for their comfort who studie to approue themselues to god : why should i feare death when it approacheth ? it is the way that i desire to goe ; i passe natures necessitie in adam that hath subjected me to mortalitie , & come to the priuiledge of grace in christ , which hath deliuered mee from the curse of it ; i say not i make mee for death , because i must die , but because i would die : long haue i thought on it , and earnestlie longed for it ; if i stagger and feare at his reproach , my desire hath either beene foolish , or my spirit is faint . the grounds of my desire are 1. present miserie . 2. next future glorie , 3. and the worke of god in mee , concerning them both . my miseries are great in the weaknes of a mortall body , a lumppe of earth , busying it selfe and mee about it selfe : for eating , & drinking , and clothing , and resting , it spendeth the tyme , and it selfe , and wearieth the spirit . fraile is this lump that hath an hourelie necessitie of so fraile things , and the necessitie so great , that the paine of it is intolerable , & the easing of it by meanes conuenient is wearisome , and that ease beginning with ending , and ending in the beginning : scarcelie is it refreshed , when it hungreth and wearieth againe . one necessitie sendeth it to another , and the satisfying of one bringeth on another , and that same that was now eased , returneth shortlie . if i satisfie hunger and thirst. drowsinesse calleth for sleepe ; if i refresh it by sleepe , nakednesse must bee couered , and scarce haue i couered nakednesse , when new hunger calleth for refreshment , and refreshment sendeth me to sleepe againe . weake is that life , that needeth so weake meanes , clay layed to clay , dust vnto dust , and the shaddow of death a refreshment of wearines . our nourishment is but dust , and our sleepe an image of death , and death in end must dissolue that dust that standeth vpon so base pillers , and is so oft wrapped vp in the image of it . though the first worke of our nourishment , bee to susteene the bodie in life , yet in a second worke it furnisheth matter of diseases , and so of death : and though our sleepe in it selfe refresh vs , yet it is a presage and an earnest of a longer sleepe in death . if sicknesse fasten on the body , for remeede thereof , i take on another disease : medicine is indeede a gift of god , a necessitie to nature , an enemie to the corruption of it , and ha●sh and vnpleasant to the integritie of it ; yet when i render my selfe to it , i embrace a lesser death for avoyding a greater : one dolour is a remeede to another dolour . and all is but an off-putting for a time . mortalitie is so seased in the bodie that our life is stollen through innumerable diseases and deathes , and in end a yeelding to death . this is the miserie of a mortall bodie in the circle of daylie and vnavoydable necessities , and at last in despite of all their supplies a necessitie of death . the soule is more burdensome in this lumpish bodie , rent asunder with corruption and passions , their distresses more oppressing it , than these paines did the bodie : it is now forced with temptation , if it bee strenthened , it is in danger of pride for deliuerie : the remeede of one temptation is turned in the matter of a worse : the naturall powers in their worke doe trouble it , the imaginatiō runneth out in phansies , the mind in inquiring is vexed and tortured by scruples : the will in inclyning , declining , and suspending , is not so much delighted with good , as crossed with the euill object , and that work of it is a toyle to it selfe , and to vs : the affections sette contrare , feare , sorrow , hatred , tormenting , vs ; and hope , ioy , and loue , busying vs more in their object suspended , remoued , hurt , or destroyed , than they doe in the enjoying of it : neuer any of these sweete affections in vs , alone but their cōtrare is fixed on them , while wee are in hope or joye , and enjoying of god , wee feare to lose that joye , and sorrow commeth in with that feare . but the torment of temptatiō is intolerable , that satan doth so far preuaile in vs as to stir vp our inbred cor●uptiō , & that our corruption doth yeeld to him , & we our selues in a perpetuall trouble either watching ouer temptions that they surprise vs not , or resisting them when they are moued , or repenting for them , when they haue preuailed to our insnaring . and the conscience aboue all sette on a continuall worke , to direct vs aright in all our wayes , to try our obedience to her direction , and if wee haue failed to torment vs in our arriegning before gods tribunall , and the feare and sense of his wrath to come . how can i either delight to dwell in this bodie , or carrie about so grieuous a burden as this ? a vile prison , an hole of serpents , and co●katrices : a body of earth , and a bodie of sinne , and death in it , a masse of corruption , euer stirred of sathan , and breaking out of it selfe : heere is a burthen insupportable , a labour without end . the sense of it selfe is enough to the sensible soule , to mourne for abyding in it , and to cry , vvoe is mee that i abide so long in mesech , or dwell in the tents of kedar , and miserable man that i am , who shall deliuer mee from this bodie of death . it is impossible that perfect happinesse can lodge in so miserable a creature : it craueth a soule and bodie perfect and free of all euill , therefore i must bee dissolued ere i bee perfected , the soule purified in god from all sinfulnesse , and the bodie refined in the earth from all frailtie ; and so the whole man freed of all miserie : though fleshly selfe-loue sometimes blind mee , to desire to abide in this body , yet a bett●r loue of my selfe in god , biddeth mee , desire to bee dissolued , that i may bee perfected . the greater light , the greater libertie in visiting these mansions in heauen and adoring my god , who hath prepared them for mee : the greater libertie , the gearter desire to bee out of this bodie , wherein so long as i dwell ▪ i am absent from god , and these mansions where i long to enjoy him : this is the miserie of a sinfull soule . and though our so●le had peace , & our bodie constant health , yet our lot is vnder continuall changes . our husband and wife , parents and children , friendes and familiars , are subject to sicknesse and death : our name is subject to infamie and calumnies : our goods layed open to mans deceit or violence , and to gods most free and just providence . they are either with holden from vs , or taken from vs , or if they remaine with vs , they decay . so wee are either chastened with a simple want of them , or a losse , or a change . our lotte in it selfe , is a blessing of god , but this change and decay is a matter of griefe and feare : as though god did augment our lot for this end , to augment the marke for his arrowes , and the matter of our griefe . there is nothing whereof wee can say , that either wee shall haue it long , or in that same state wherein it is now . it is either subject to want in measure , or change in standing : there is none houre , wherein we are not either vnder a sorrowfull remembrance of bygone calamities , or vnder sense of some present ; or vnder a fearefull foresight of calamities to come . this is the miserie of a changeable lotte . all these miseries god hath layed vpon man , to humble him thereby , ecclesi . 1. 13. and to make him wearie of this present life . for man that is borne of a woman is of a short continuance , and full of trouble . iob. 14. 1. hee is borne to trouble , as sparkes flee vpward . iob. 5. 7. if wee found full and constant prosperitie heere , wee would desire to remaine in this life . there is neither necessitie nor desire of a better life in them who find all things according to their heart in this life : but god hath so tempered the cup to his dearest children , that it hath more gall and worme-wood than honie , and more sowre than sweete . our life is short in it selfe , and made shorter by grieuous calamities : if wee count onlie that tyme for our life , wherin we haue beene free of feare , of sense , or memorie of euill , it will bee shorter than the naturall course of life , if all bee well examined ; scarcelie shall the best liuing finde so many peaceable houres , as his naturall life hath dayes . god knoweth that naturallie wee are giuen to nest in the world as birds : to roote in it as trees , & sit fast in it as rockes . therefore hee changeth our lotte , and crosseth our contentment , that hee may both loose vs and keepe vs loose from the earth . but for all these miseries in this life , god hath prepared a remeede : our life in heauen shall relieue vs of them all . there shall bee no tempter nor temptation without , nor corruption within : no passion nor perturbation for any occurrent : there shall bee none ignorance nor errour to leade vs wrong : no perplexitie , or feare , or sorrow , neither any thing that may trouble the peace or joy of the heart . the soule shall see god immediatelie , and perfectlie , and bee filled with loue and heauenly affection , with that sight , it shall enjoy god , and rejoyce in that perfect enjoying , and rest as in the desired end in a a glorious peace . this is the happinesse of a glorified spirit . this fraile bodie shall bee no more mortall , but cloathed with immortalitie : it shall bee no more grosse and earthlie , but spirituall and pure : no more lumpish and heauie , but light and nimble as the eagle in her flight : no more darke and obscure , but shining in glorie , as the heauen and starres : no sicknesse & death , but a continuall and constant health : there shall be no need of meate to sustaine it , or of physick to restore our hurt health , but all necessities remoued : as they shall bee cleare as the heauen , so more enduring than the heauē according to the body of christ , who shall change our vile bodies , and make them conforme to his glorious bodie . phillipp . 3. 21. this is the happinesse of a glorious bodie . our lotte shall bee then secured , because it is all in god , and is god himselfe : there shall neither be lack of any conuenient good , no sorrow for losses , no feare of change , and decay of our estate : no theefe shall be there to steale , no cousner to deceiue , no tyrrant to oppresse . god who hath blessed vs with it , shall maintaine our lotte , and that in a place most secure from violence or changes . vanitie and changes are only vnder the heauen , but aboue it , there is no change at all . this is the happines of an vnchangeable lot : then all things shall agree well : a glorious person , invested in a glorious estate , a glorious place , and that eternallie . thy worke in me about these things , is wonderfull , o lord , thou hast not suffered mee to bee a stranger , either in the miseries of this life , or in the joyes of heauen : thou knowest that feeling is more forcible , than speculation , and experience more strong than consideration , and therefore hast acquainted mee with them . oft-ten haue i found the frailtie of my bodie , but now more than euer , for now my reines are full of burning , & there is nothing sound in my flesh . i am weakned and sore broken , i roare for the verie griefe of mine heart . lord , i powre my whole desire before thee , and my sighing is not hid from thee . mine heart panteth , and my strength faileth mee , and the light of mine eyes , euen they are not mine owne . psal. 38. 7. 8. 9. 10. painefull nights haue beene appointed vnto mee . if i layed mee downe , i saide , vvhen shall i arise ? and measuring the euening , i am full of tossings till the dawning of the day . vvhen i say , my couch shall relieue mee , and my bed shall bring comfort in my meditation . then fearest thou mee with dreames , and astonishest mee with visions iob. 7. v. 3. 4. 13 14. the sorrowes of the graue doe compasse mee about , and the snares of death ouertake mee . psal. 18. 5. as for my spirit , i haue found therein great exercise all my life-time . satan euer lying in wait to enter by his allurements & my corruption readie to yeelde to him : my conscience at her best , watcheth ouer sathan to marke his machinations , and ouer my corruption that it yeelde not : and when i fall , checking mee till i repent . since i knew thee , o lord , and the power of thy grace , i haue beene rent by a continuall striuing . 1. my passions fighting against other . 2. my passions against my reason . 3. and my conscience against them all . i know all these discords may be in the naturall man , yet are they stronger in the renewed man , because of greater light discouering ▪ and sathans more bitter persute : and the tendernesse of grace , impatient of sin . 4. and aboue them all , the battell betweene the flesh and the spirit , euerie one of them lusting against another . this hath beene mine exercise since i renounced the world : because these three childrē , faith hope , & loue , doe not worship the image of popularitie , & vanitie , that is adored by the world : therefore , sathan held them in the furnace , and heateth it seuen folde , both in the worlds reuenging humour , an● in the rage of my curbed corruption , breaking out in passions . as for the lot wherewith thou hast blessed mee , i haue beene continuallie exercised in it : scarcelie can i find any of thy blessinges , wherein thou hast not afflicted mee : there bee few sorts or degrees of crosses , wherein thou hast not schooled mee : what solomon preached of the vanities of the world , thou hast in some measure taught mee by deare experience . so that i may justlie euen in thy presence vse the words of thy deare prophet ieremiah . i am the man that hath seene affliction in the rodde of his indignation : my flesh and skinne hath hee caused to waxe olde , and hee hath broken my bones , hee hath hedged about mee , that i cannot get out : hee hath made my chaines heauie . also when i cryed , hee stopped out my prayer . hee hath bent his bow , and made mee a marke for his arrow . hee caused the quiuer of his arrow to enter in my reines . he hath filled me with drunkennes & made mee drunken with wormwood . thus my soule was farre from peace , i forgot prosperitie , remembring mine affliction and my murning , the wormwoode and the gall , my soule hath them in remembrance , and is humbled in me . i haue borne the yoke from my youth , and sitten alone , and keeped silence , because i haue borne it . lament . 3. v. 1. 4 , 7. 8. 12. 13. 14. 15. 17. 19. 20. 27. 28. and now i am afflicted and at the point of death : from my youth haue i suffered thy terrors . psal. 88. 15. i protest by our rejoycing which we haue in the lord iesus christ , i die daylie . 1. cor. 15. 30. alwayes bearing about in the bodie , the dying of the lord iesus , that the life also of iesus might bee made manifest in our bodie . 2. cor. 4. 10. so thou hast fedde me with the dyet of thy dearest children , both to fitte mee to a publicke ministerie , that i might speake of thee and thy wayes , not from any humane teaching , or abstract speculation , but as being taught of thee by dearest experience . and to worke in me a loathing of this life , wherin euerie day bringeth a newe griefe to the godlie . heerein thou hast giuen mee the just commentar of that text which all of vs can reade or rehearse , but fewe doe practise . hee vvho will bee my disciple , let him renounce himselfe , and take vp his crosse daylie and follow mee . luc. 9. 23. is not this enough , to chase thee from the earth , o my soule ? miseries made pegans to desire death , but they saw not a glorie to come : god hath enlightned thee in the face of christ , thou knowest that there is glorie layed vp for thee in the heauen , thou belieuest it , hopest for it ; thou hast tasted it , and is vnder a longing desire of it . call thy selfe to minde of the dayes of olde , when either a sense of mercie , or more usuallie affliction sent thee to god , did hee not then allure thee , to the wildernesse , and speake to thine heart , hosea . 2. 14. wast thou not then vnder his liberall hand , as a small vessell vnder a large fountaine ? did not his joyes so abound in thee , that thou could neither receiue them all , nor keep them in the measure that thou receiued them ? tell me what was then thy comfort ? thy god so sensible to thee , in that diffusion of his loue , that thou wast in a sort drawen out of thy selfe , at least drawne out of mee : could thou either holde thine affection off god , or containe it when it returned to thee ? could thou lodge it , or god that it brought with it ? or that sense of him , and joye that it reported to thee ? did not thy bodie partake of that thy joy ? with a sweete complacence it rested on that sense , and was glad to bee so honoured , as to bee a lodging of a spirit , which had so sweete and friendlie an intercourse with god ? when his loue shed abroad in thee , could not abid in these boundes , whither was thy griefe greater , that so good a god should bee at any time displeased by thee , or thy joye , because hee was then reconcealed to thee ? then atonce were the deepe groanes both of griefe and joy , but more of joye than griefe ; and of joye for that holy griefe , for offending so good a father . if thou remember these excessiue joyes , why doest not thou mak good use of them ? they were not giuen thee for that time only , but for this that is now : what were these tastes & first fruits , but as the wine grapes that the spyes broght out of canaan ? they were so great , that they could not beare them in their hand but were a burden to two men : when these two senses of spirituall joy , & sonlie griefe reported their burthen of an excessiue sweetnesse , was not that a taste of the fruite of canaan ? if a cluster of that land be so sweete , so great to thee what shall thou finde when thou enters in that land ? how can thou but loue that land , that hath such fruits , & long for the fulnesse of that fruite that is so sweete to thy taste , when thou wast vnder that sens● , thou was more in god , than in thy selfe , and more in heauen , than on earth : since the remembrance of it doeth both present the image of it , and waken it selfe againe in thee . be of good courage , enter and possesse the land. god hath discouered it to thee off the toppe of nebo and pisgah : thou hast tasted the fruite of it by the report of the spyes : lay hold on it by the hand of thy loue , & longing desire : god hath cast downe the walles of iericho before thee , and hath wounded the world , the sonnes of anake at thy conuersion , and daylie is killing the sonnes of harapha , in thy daylie battells . bee strong , and goe fordward , for god is before thee . consider by the satietie of the tastes , how great a satietie thou shalt haue in heauen , when the smallest blinke of gods face made thee patientlie to beare & forget thy greatest affliction , what shall that full presence worke in thee ? in his presence is fulnes of joy , and at his right hand are pleasures for euermore . psal. 16. if thy taste bee vpright , thou cannot but long for that fulnesse , thou must welcome the messenger that calleth thee to it . how can i but long for a change betwixt two so contrare estates ; present miserie grieueth mee , and future glorie gladeth me in hope . the earth thrusteth mee from it , and the heauen allureth and draweth mee to it . who can indure such a violence of an out thrusting earth ; and alluring heauen ? sathans snares doe vex mee heere beneath , and the sweetnesse of christ pulleth mee aboue . naturall miseries made naturall men to desire death , and shall i not desire it more , who haue an hope and sight of glorie which they knew not . i will not bee as a meteor in the aire betweene them two , but i resolue to leaue the earth , that i may goe to heauen . who can either delight to abide in such an earth , or refuse to goe to such an heauen ? all things here inforce a remouing : our life a weariesome journey , our walking in it laborious , and it selfe a way , and not our end : and while wee are heere , we are absent from god. but in heauen all is contrare ; our life shall bee pleasant without labour : it is our end , and not the way : our home in the presence of god. this is sufficient to chase thee from earth , and sette thy desires on heauen . art thou walking in the valey of the shaddow of death ? yet feare not euill , for god is with thee ; and in thee , and thou in him . can a man that is in god die the death ? no more than life can die , can that man die that liueth in god : as wee are in christ , wee are in life , and that life of his , euen himselfe can not die so farre art thou from dying in him at death , that thou liueth more by death , and in it , than before it . none can take that frō me on the earth , which god is keeping for mee in heauen : my life is not in this bodie , nor in the world , but in god in heauen . it is hid with christ in god coloss. 3. 3. and the life that i liue , i liue by the faith of the sonne of god. galat. 2. 20. my death commeth not so much of paines , thrusting mee out of this bodie , as of that life and fountaine of it in god , sucking and drawing my soule to it ; and that not to slay or destroy it , but to quicken and perfect it . consider thy selfe , art thou not dwyning and dying in this life , when sinne liueth in thee , and stayeth thee from good , and compelleth thee to euill ? the bodie though an helpe , as it is boared through by the windowes of fiue senses , yet it is an hinder to thy proficiencie & perfectiō of knowledge & doing . a cage suffereth the bird to looke through the wyres , yet it is a prison to keepe it from libertie : when thou art loosed from that cage , thou shalt haue greater light in libertie . as christ himselfe ouercame death , so will he doe in mee ; sathan did hound it at him as his last and most fearefull mastiue , but he destroyed it ; they went together in others grippes to the graue , but christ did strangle it in the owne dungeon : hee arose , and left it behind him , as a conquered and triumphed enemy , he did not that for himself , but for vs his owne bodie & will doe it in euerie one of vs in our tyme : hee fulfilled the law , tooke away sinne , satisfied gods iustice , and so brak the jawes of death . shall i then feare to follow such a captaine ? hee hath made death but a carcase of an enemie , i haue neither to feare in it , sinne which is pardoned , nor law which is fulfilled , nor iustice which is satisfied : it is a serpent without the sting ▪ a gyant without bones or armes , though it swallow mee vp in a naturall dissolution , it shall cast mee out as the whale did ionah in an immortall condition , when this mortalitie shall bee swallowed vp of life . when dauid had killed goliah , the israelites ranne as fast to see him , as they fledde ▪ before from him , beeing aliue : doubtlesse they contemned that sometimes terrible gyant , they trod vpon him with their feete , and cut him with there swords : they did that securelie , because hee was dead : hee who was euen now the matter of their feare , his lifeles carcase is turned a matter of their contempt , and his death a cause of their joye . death may separate thee from this bodie , but neither from god nor his life in thee , it shall the more vnite thee to him , & this bodie that dyeth by thy departing , shall liue in death . it dyeth as a creature , the part of such a one , but it liueth as a member of christ , and the temple of the holie spirit : both because it is separate from all spirituall corruption of sinne , and quickened spirituallie by the holy ghost , who departeth not from it , and in the spirit of iesus who remaineth our head , euen in death . and lastlie because thou my best part shall bee in libertie with god. death may destroy naturall life , but not the spirituall , neither in grace nor glorie : it can sease on no more than i had , when i sinned in adam , i got nothing then but a sinfull body , but now in christ i haue a new bodie , created to his image , who is life it selfe , & so farre is it from either destroying mee , or dissoluing my union with him , that it both saueth mee , setting mee at libertie from sinne , and perfecteth mine union absolutelie with him . it rusheth indeede furiouslie on mee , but grippeth nothing but my shaddow : i am in god in christ , as i am beloued and chosen , called and sanctified . as i am such , death cannot finde nor grippe mee : while hee grippeth nothing but this bodie of dust , as potiphars wife laying hold on ioseph : i goe to god , and leaue my garment in his hand , i am dead to the world and sinne , and my life is hid with christ in god , and when christ my life shall appeare , then shall i in soule and bodie appeare with him in glorie . resent thine owne estate , and thou shalt finde what i say : hast thou not dyed to the world , and left it , before it left thee ? and hast thou not left the bodie before it leaue thee ? if thou had not come to god , till the world had forsaken thee , and the bodie chased thee out , hee had found just cause to forsake thee , and send thee backe in disdaine to these thy beloued false friends . but now since in thy prosperitie thou renounced the worlde , and in thine health and strength , thou went daylie to god , choosing rather to bee in him , than in the bodie : surelie hee will welcome thee : that is a token of thy liuing in him , and his liuing in thee . marke how thou hast euen in this life preuented the buriall of thy bodie : hast thou not with ioseph of aramathea hewen thee a sepulchre in the rock ? and cropen in by the holes of that rocke that was pearced for thee ? how oft hast thou gone in by these wounds of christ to his heart , by his suffering to his loue , and the loue of god in him , and washen thy selfe in the blood of his satisfaction . hast thou not also prepared the fine linnen , and wrapped thy selfe in the winding-sheete of his righteousnesse ? thy sinnes are buried in the seas of his mercie , and thy selfe is hid in him , before euer thy bodie be layed in the dust . and hast thou not , prouided oyle for thy lampe , that when thou goest out of this bodie , thou wander not in darknesse , but enter streight way in heauen ? all thy care in this life hath beene to get oyle , and to make it shine , to find light , and walke in that light . the rock , thy sepulchrie hath inclosed thee , the linnen of his righteousnesse couered thee , and that burning oyle in thy lampe shall not waste , till thou enter in heauen : since god euen thy god , hath anointed thee with some measure , of the oyle of gladnesse , hee hath prepared thee for his heauenlie buriall , and the smell of his oyntments , powred out on thee , hath wrought a distaste of all worldlie pleasures . foure speciall thinges bring solemne joyes in this life , and if we bee in christ , they all meete in vs at death : birth , mariage , triumph , and coronation . death is my best birth day : if the childe in the wombe knew that hee were comming foorth to a free light , hee would not weepe at his birth , but nature in him taketh his deliuerie for destruction , & so maketh him mourne at the just cause of his joye : my first birth brought me out of the prison of the wombe : my second brought mee out of nature and sinne : this third and last , shall bring mee perfectlie out of the world and all miserie . it is my mariage day with christ mine husband , he hath loued mee with euerlasting loue , and betrouthed mee to himselfe , in righteousnesse and trueth : and our bandes are daylie proclaimed in his worshippe , his gospel preached is the signification of his loue on his part , and our prayers and desires are the signification on our part , since i am glad of the match , and rejoyce at the proclaiming of these bannes , why should i fray at the solemnizing of the mariage ? god sendeth out pastors , as abraham did his seruant to choose a wife to isaak : these messengers haue found me continuallie about the well of liuing waters : the sight of abrahams riches , euen the chose graces of god , haue wone mine heart to isaak , and i haue gladlie condescended to forsake all , and goe to him : though i finde him at the euening and sun-sette of my life , i shall enjoy with him an euerlasting day of heauenlie contentment . esther was not sorrowfull , but rejoyced to be takē by ahashuerosh to wife , and should not i rejoyce when the lambe of god , christ iesus sendeth for mee . it is an glorious triumph : dauid was glad , whē he heard the people sing of his victorie ouer goliah , & shall i not rejoyce when god hath stramped all mine enemies vnder my feete , when the deuils are howling for their defeate , and the good angels● and spirits doe welcome mee with joyfull acclamations : it is more seemelie that i put in my part with the glorious spirits in the heauenly harmonie , than with the euill ones in howling : to bee dashed in death is to let the present victorie goe out of mine hands , sathan shall then ouercome mee when i am triumphing ouer him : and while i am breaking his power , his policie supplanteth mee , if i bee dejected for that which is my glorie . it is my coronation day , why should i be ashamed of it , ioseph and mordecay were not so base minded , as to sorrow at their preferment , and why should i not rejoyce at this my greatest exaltation , to bee taken vp to heauen , and honoured to an equalitie with angels , and conformitie with christ. arise therefore ( o my soule ) and make thee for thy last birth day : come foorth of this bodie wherein thou dwellest , and out of this greater tabernacle from this visible worlde , and goe to god : so long as thou art inclosed in the straite bounds of the creature , thou cannot enjoy freely thy creator . arise and mak thee readie to meete thy bridegroome , hee is comming to thee , and his reward is with him , prepare thy lampe , powre out thine oyle , make thee to meete him , who is comming to thee , and hath wooed thee to himselfe . lift vp thine eares , and heare the howling of euill spirites triumphed and subdued , and the encouraging shouting of the glorious spirites , how all that queere of heauen doe gladlie desire to take thee in their number , to keepe thy part of their harmonie of the new song to the praise of god. and lift vp thine head now full of hope , to receiue that crowne of glorie , which christ hath purchased to thee , and is readie to set vpon thee . o lord , i haue foughten my fight , i haue finished my race , and keeped the faith , hencefoorth is laide vp for mee the crowne of righteousnesse , which god the righteous iudge will giue to mee , and not onelie to mee , but also to all that loue his glorious comming . 2 ▪ timoth. 4. will thou know what is this noyse about thee , it is the hand of thy lord softlie loosing the pinnes , and slakening the coards of thy tabernacle , it is the noyse of his chariots that hee hath sent from heauen to bring thee to him : olde iakob reuiued when he saw iosephs chariots to bring him to egypt , though his posteritie were thereafter in thrall , shall thou not bee glad to goe vp in these coaches to heauen , where thou shalt euer bee with ioseph , and vnder a good king , who knoweth ioseph , and will neuer die . this noyse is nothing but the sound of christs key opening thy prison and fetters : lift vp thine head and rejoyce , for thy redemption is at hand , hee that is to come , will come and not delay : behold hee commeth , and his reward is with him . thou shall heare in due time the voyce of thy beloued crying , arise my spouse , my beloued , arise , and come away , for the winter of thy calamitous life is gone , the raines of thine affliction are passed . cant 2. fearefull indeede are the cryes which torment the wicked at death : the cry of their sinnes accusing them , the law condemning them , the conscience tormenting them , the gospel testifying their contempt of it ; sathan insulting ouer them , and of a craftie tempter become a ▪ cruell tormenter : the creature cursing them for wearying it with sinne and vanitie : the heauen debarring them , and the hells gapping for them . but i thanke god in christ , i haue a better cry in some measure , and hope to heare it more at the last : my conscience comforting mee in the peace of god : the law absoluing mee , because it is satisfied for mee in christ my cautioner : the gospel testifying my delight in it , and care to beleeue and obey it : sathan and his angels lamenting their disappointment : the heauens opened to receiue my soule , and angels readie to carie it to heauen : so long as thou hearest these sweete voyces , the noyse of death shall not trouble thee . all this noyse of a decaying bodie , is for thy libertie , as it decayeth , thou shalt increase , as it goeth to the earth , thou goest to heauen : you came from diuerse beginnings , the bodie of the earth , and god put thee in it , in your loosing you seeke backe to these beginnings , the bodie to the dust , and thou to god that gaue thee , thou wilt bee stronger , freer , cleanner when thou can not vtter thy selfe to man , than euer thou was before . the ballance are well casten when the more the body returneth to dust , the more thou ascendest to god thy sauiour . i finde a change whereof i neuer thinke to repent , a great change without losse : my bodilie eyes waxe dimme , but my minde seeth god more cleerely : mine eares are slow of hearing men , but my spirit quicke in hearing the consolations of the holy spirit : my taste distasteth meate , but the delight in tasting the sweetenesse of god , increaseth : all my naturall powers are failing , but my spirit is more vigorous in affecting , and more peaceable in resting vpon god and his happinesse . it it a fearefull change which goeth all to the worse , and in end , to destruction , but this change is all to the better , and shall end in saluation . this is a sure token , that as i haue not enjoyed mine happinesse heere , so i haue not lost it heere : but liuing in the hope and beginnings of it , i am now going to the possession of it . this my change tendeth to happinesse , though the body by dissolution seeme to goe farre about , yet it is in the way to its owne perfection . and thy change is directlie for it , from faith , to sight , from hope to possession , and both soule and bodie in their seuerall perfections , shall bee in the last day conjoyned to make vp my compleatest perfection : there shall neither bee sinne , nor paine in bodie or spirit , all miseries of both shall bee gone , and happinesse of both shall bee compleate : that worke of gods grace perfected in glorie , and his hand crowning my desires with enjoying himselfe . many unions hath thou with the bodie , and but one separation : in our creation in adam an union in innocencie , in my birth an union in vncleannes , i am begotten and borne according to the image of adam fallen and sinfull , in the resurrection i shall haue a glorious union in christ , and but onelie one separation in death . this separation is now needefull , it was threatned in paradice , if wee offended , and now i cannot enter in heauen without it , except i either liue till the last day , and be changed , or be translated as enoch and elias . to hold all mankind aliue till the last day , is against gods appointment , who hath drawne our dayes to an hand-breadth : to bee translated , is the priuiledge of a few , and cannot bee the lot of all : therfore the separation is in mercie , that the soule may enter in glorie , and the bodie rest in hope for a time : it is not casten away , but laide vp , and god hath a speciall care of the dust of it , to raise it vp againe : when our friends and neighbours haue laide it in the cold clay , they leaue it there , but god leaueth it not , but keepeth it till the last day . since there can neither goodly be an holding of soule and bodie together , till the last day , neither a translating of the whole man ▪ god hath chosen the mid way to translate the soule the best part , & to dissolue the bodie ; so gods threatning is keeped , thou shalt die , and thou shalt returne to dust , the example of christ in death is followed , our best part is translated for our happinesse and the assurance of the bodies reunion , and a way to all . death in this respect is not penall , but premiall in a sort , not of gods anger for our sinne to punish vs , but of his mercie for our well to perfect vs. oft-times god giueth vs plaine documents heereof if wee would obserue them , euery twenty foure hours we haue cleare proofes of foure things . 1. our life in the day time , when we are busied in our calling . 2. our death , at euen , when wee rest from our labours 3. our buriall , when wee goe to bedde ▪ wee are not casten in them , nor our gar●ments pulled off , but wee goe in quietnesse , and lay our garments downe in order , intending to take them vp againe : 4. our resurrection , when wee rise in the morning more vigorous to our calling , than when we lay downe , then wee shall behold his face in righteousnesse , and when wee awake , shall bee satisfied with his image . psal. 17. the sentence of death in bodilie paines , hath taught mee many thinges 1. the mortalitie of my body which must once bee ouercome , and yeelde to them , and so turne to dust , this cottage of clay so oft and so hardlie beaten , must once fall . many haue a strong desire to liue long , and turneth this naturall desire in a conceate , that as they would , and may , so they shall liue longer : though there bee necessitie of death in a decaying bodie , and the spending of the life , yet that desire and hope of life groweth euen with the decay of life . but the holie desire of immortalitie will eate out that fleshlie desire , and the sense of daylie mortalitie will cut off that false hope . 2. the immortalitie of my soule , in that vnder such paines , it can haue the own free working on god : if in a body so diseased , it can seeke him , and finde rest in him , shall it not beeing separate from the bodie , haue a more free working . 3. the loue of god , in deliuering mee from damnation : how often haue i cryed in the midst of my paines , o how farre am i bound to thee my redeemer , who hath deliuered mee from the fire of hell ? if a short and light paine vnder thine hand in loue bee so heauie , how intollerable is that paine of soule and bodie eternallie vnder thy wrath . 4. that thy loue can stand well with affliction , thou hast made light to arise to mee in darknesse , and caused thy countenance to shine on mee in christ , and giuen me great peace in my conscience in my greatest extremitie . o what a iewell is a good conscience in affliction ! though no man want his slips and infirmities , yet he may eschew the grossest sinnes : though none can attaine to a legall perfection , yet hee may haue an evangelicall perfection , in faith , repentance , and begunne obedience . when the soule darre attest god , as witnesse , and appeale him as iudge to its sinceritie : in intending nothing but his glorie : in inquiring his will as the way to that glorie : and endeuouring to doe according to his knowledge for that good end : then in some measure wee may say with ezechiah , remember , o lord , how i haue walked before thee in trueth , and with a perfect heart . the conscience of these things haue so taken vp my soule , that my paines at the greatest are mitigate ; that holy and heauenly diuerting of my spirit by so sweet and spirituall influence , sometimes beguyleth my bodilie sense , that it doeth but tolerablie affect mee . the present sense of thy loue in mine acceptation in christ , and assurance of glorie to come , are strong ingredients to temper the greatest paines in this life . and it is a profitable paine in the bodie , that both occasioneth the seeking , and bringeth out the feeling , of the health of the soule , in thy sensible loue . it hath also giuen mee a new experience of death ; surelie death to the sainctes is not as the most part take it , 1 not a destruction , but a deliuerie . 2 it is both my last affliction , and my last deliuerance from all miseries . 3 it is both an end of this life , and the beginning of my life of glorie in heauen . 4 in it selfe it is a curse , but to the sainctes a blessing in him who hath ouercome it . 5 i finde it both a dissolution from the world , and of soule and body , and of euerie part of the bodie from other , and my first great union with god , the sainctes and angels . 6 it is both my death and perfect birth day ; i haue now a seeming life , but i liue not perfectlie till i die , the new man shall then come foorth to a glorious libertie in the face of god. 7 it is my last and greatest pollution , my bodie is sometimes and by partes affected with weaknesse , and death turneth all in a lumppe of vyle and lifelesse clay ; and yet it is my first and greatest purgation : many purgations spirituall hast thou giuen mee in this life , in baptisme the laver of regeneration , from sin in euerie act of faith , purifying the heart ; in euerie act of repentance , washing mee in the blood of christ , in euerie exercise of spirituall worship clensing mine handes in innocencie to compasse thine altar : but this is the great and last purgation , when i am cleansed from all sinne : in that same instant when my soule and body doe separate , all spiritual blemishes are separated from mee : that is the worke of thy spirit in mee , hee knoweth no vncleane thing can enter in heauen , and therefore at my last breath he will giue me the last & full cleansing , and last degree of sanctification ; i tremble not at the fire of purgatorie . the enemies of the crosse of christ , are justlie so punished by that their errour ; when christs blood hath cleansed mee from all guiltinesse of all sinne , and his sanctifying spirit hath purged out the nature of it : and his perfect obedience hath relieued mee from all punishment , there is neither place nor use for that purging , or rather tormenting fire after this life : 8 death is in it selfe the most terrible of all terrors , but i find it in christ most desireable . the wicked doe tremble at the thoughts of it , they see it onelie in the fearefull respects , as a destructiō , a curse , an end , a death , a dissolution , a pollution : therefore they abhorre it , and the mention of it , is to them as the hand-write on the wall was to beltashar . but thou shewest to mee these pleasant respects of death , as a deliuerie , a blessing , a beginning , a birth , an union , a purgation : they haue none but fearefull grounds , they are yet in nature , vnder the law vnder sinne , without christ , and vnder an euill conscience , but thou hast layed better grounds in mee , and put mee vnder grace , and vnder the gospel , vnder remission of sinne in christ , and in a good conscience . what wonder that the godlie and wicked vpon so contrare grounds , and respects , haue so contrare thoughts and desires of death . thou hast builded my soule vpon these best grounds , and filled it with consideration of the best respects of death , therefore it is that i loue it , and desire it as thy messenger in mercie , for mine eternall good : as laban welcomed abrahams seruant , and said , come in thou , blessed of the lord ; so i sette mee not to flee , but occure to it , not to shune it , but to welcome it . nothing affrayeth man more at the sight of death , than vncertaintie of his estate after it : euerie one at death is as a man on an edge of an high hill , all must leepe , but euerie one knoweth not where he shall light : to the wicked the valley is darke and mistie , they know not what shall become of them after death , dulefull is the parting of that soule and bodie that part vnder sinne and wrath : at best they are in this confused vncertaintie , not knowing their future estate , and if they haue any knowledge , it is all spent in mutuall accusing & cōdemning at the last day , and mutuall tormenting in hell , as authors and furtherers of sin . their soule curseth their bodie , because it was too readie an instrument to execute the wicked desires of it : and the bodie shall curse the soule , because it was an euill guide to misleede it in sin . they liue now in cōcord & mutuall flatterie of other , which is nothing but their conspiracie against god : but when both are sensible of their estate , they shall curse other mutuallie . as they part at death , so shall they bee joyned at the last day , and curse other eternallie in the hell vpon the same grounds . but to the godlie , all things are contrare : they know whither they goe after death , and their soules and bodies at their parting blesse one another , for their joynt happinesse in the state of grace , and in mutuall testifying of their seuerall labour in the lord , for attaining that happinesse . they part full of the peace of god , full of the desire of their reunion , and full of the hope of it , and eternall glorie thereafter . thou hast blessed mee with this certainetie : for my bygone condition , thou perswadest me of my calling and election , and hast made them sure in me by thy constant working since thou called mee to grace : for my present estate i finde my selfe vnder thy fauour in christ , reconcealed to thee in him , as one of thy called and chosen ones : for my future estate , i know that my redeemer liueth , and that hee shall stand at the latter day vpon the earth : and though after my skinne wormes consume this bodie , yet in my flesh shall i see god , whom i shall see for my selfe , and not another for mee , though my reines bee consumed within mee . iob. 19. 25. i know that if the earthlie house of this tabernacle were dissolued , i haue a building of god , an house not made of hands , in heauen . 2. cor. 5. 1. many seeke certaintie of vncertainties , to secure their worldlie state on earth , and neglect their spirituall state in thee : but all fastening in the world is loosnesse , and a losing of a better : but i seeke for a certaintie of that better substance . by the grace working faith in mee , thou hast made mee more certaine what shall become of my soule and bodie after death , than i am of my goods in the world , i haue no promise of their particular state , thy prouidence will secure it selfe of them , and they may possiblie fall in the hand of mine enemies . but as for my bodie , i know it shall rest in hope in the dust , till the resurrection , and my soule shall bee carried to abrahams bosome . thou hast tolde mee whither i shall goe , when i die , euen to that land of light and libertie , to these mansions which christ in the heauen hath prepared for mee : and for thy loue , and desire to bee with thee in them , i visite them daylie : when at euening , morning and midday , yea , seuen times a day i call on thee , my father in heauen ; then am i visiting these mansions : i cannot bow my knee religiouslie to thee , but mine heart is then with thee , adoring thee in the heauen of heauens : in the time of thy worshippe when i seeke thy face , though my bodie bee on the earth , yet my soule is beholding thy face , thereby acquainting my selfe with the light of thy countenance , which i hope to enjoye for euer . thou knowest i counted not these for dayes of my life , wherein i did not often draw neare to thee on the throne of grace , almost continuallie setting thee before mee , and disposing my soule and bodie as worthie of thy sight . shall i not then know that way after death , which i daylie haue troden in my life ? or shall that light which now leadeth mee in the darknesse of this life , be put out at death ? i must die , but it will not die to mee : thy face that now inlightneth mee , shall send out a more glorious splendour in the houre of my death , than euer it sent in this life : there is no feare of darknesse in the path of death , when the discouered face of god in mercie shineth on mee , and perfectlie inlighteneth mee in that glorious light . when bodilie senses doe faile , the spirituall sense and sight succeed in their perfection , i haue in this life but a small candle lighted at the meanes of grace in reading , hearing , and meditation : but when these meanes end , and mine outward senses doe cease from their work , i shall take light immediatelie from god himselfe , hee worketh by his ordinance , so long as their necessitie or vse remaineth , but when these end , he commeth in himselfe and worketh more fullie . i neede not bee grieued , nor my friends cry out in the bitternes of heart , when my senses faile : the light that i looke for in death , shall as farre exceed my present light , as the sunne in his full beautie at mid-day exceedeth the light of a small candle . i shall finde no darknesse in the passage of death , since i am in christ : hee who is in him , shall not walke in darknesse , but shall haue the light of life . the immediate ●ight of god , needeth not the use of outward meanes : it shall bee no losse to mee , when perfection supplieth and succeedeth imperfection . thou hast also acquainted mee with death , and made mee feele in some beginnings and resemblance that same which i will finde at his dint ; that sentence of death putteth mee to the hight of resolution , and i am vnder thine hand , as isaak vnder the hand of abraham , bound and layed on the altar , and know nothing but that the stroke will come , i am readie for it , and looke for none other than dissolution . but thou knowest thy thoughts concerning mee . if thou spare mee at this time , this lesson is profitable , that thou hast shewed mee the face of death , and yet brought mee backe againe . as tender and louing parents in this towne , send their sicklie children ouer this firth , not to leaue them on the other shore , but by sea-sicknesse to purge their stomacke , and cure them of their infirmitie : so thou can imbark thine owne in the ship of the sentence of death , and resolution for it , and bring them back againe , and cause them cast out some noysome corruption in renouncing the world . thou knowest , o searcher of hearts , that i neither loue this life , nor desire to abide in it for it selfe , but for thy glorie , though i bee full of dayes , yet if i can honour thee in it , i care not what miseries i vndergoe : i had neuer greater contentment , than when i was most injured for thy cause : as i count of no life but in thee , so i desire not to liue but for thee . if thou bring mee backe againe , serue thy selfe of mee in mercie , and doe with mee as seemeth good in thine eyes . if thou hast decreed that at this time , i shall not die , but liue , then grant that i may declare the mercies of the lord : that in my lent and prolonged dayes , i may magnifie thy glorious grace in christ , in teaching sinners thy wayes , & turning them to thee : that thy vowes may bee on mee , o lord , and i may pay them in the sight of thy people , in the great congregation , that when thou hast redeemed my soule from death , mine eyes from teares , and my feete from falling , i may walke before the lord in the land of the liuing . psal. 116. and may both feele and say with thine holie apostle , blessed bee god ▪ euen the father of our lord iesus christ , the father of mercies , and the god of all comfort , who comforteth vs in all our tribulation , that wee may bee able to comfort them which are in any trouble , by the comfort , wherewith wee our selues are comforted of god. for as the sufferinges of christ abound in vs , so our consolation also aboundeth by christ. and whether wee bee afflicted , it is for your consolation and saluation : or whether wee bee comforted , it is for your consolation and saluation . 2. cor. 3. 4. 5. 6. i looke for a glorious resurrection and eternall day of light , and comfort after it , all my deliueries in this life , hath some night of affliction following , and the verie day of prosperitie may both haue gloumie cloudes of miscontentment , and the eclypses of thy face in some desertion : but that day in heauen shall haue no night following , none obscuritie , by raines or cloudes of affliction : none eclypse by desertion , but the constant enjoying of thy face for euer . thou will wype all teares from mine eyes , both the teares of sorrow vnder temptation to sinne , and vnder guiltinesse for sinne committed , and vnder affliction : as also the teares of joy , i shall then rejoyce without teares , for my bodie shall haue none excrementitious humour , to cast out at mine eyes : and that joye shall not bee by way of passion as now , but of a glorified affection , it shall not bee mixed with feare of ending , but endure eternallie . who can refuse to die for to obtaine such a glorie , death is but short , and that glorie beyond it , is euerlasting and shall wype away all sorowes both of this life , & death . dauids worthies for a litle water of the well bethlehem , brak throgh the armie , and shall not we for the well it selfe of liuing waters , aduenture vpon death ? men sicke of ambition , cast away there life in battells or combats where the victorie is vncertaine ; and the following fame is but smooke : and shall wee not combat with death , where the victorie is certaine , and the following glorie is weightie and eternall . i haue had an longsome toyle in the world , now i am called to the lords rest , i had no rest heere but in him , and it is kindlie that i finde it more in him in the heauen . there i shall rest from my labours . there thy wearisome journey shall end in the owne home ( o my wearie soule ) thou needeth goe no further , than thine home , and thy growth shall end in that thy perfection : there is no way beyond the end , nor growth aboue perfection . though there bee sundrie degree of of glorie in heauen , yet the least degree ( if perfection can bee little ) shall haue fulnesse . it can neither desire more nor receiue more : when desire is satis●ied and capacitie filled that is absolute perfection . goe then to this rest , and sute it of god vpon all these rights , which his mercie hath furnished to thee . thou hast his right of the promise , in the couenant : of his acquisition , in the purchase of christ : of his legacie , in the testament , father , i will that these which thou hast giuen mee bee where i am . of infeftment , by the earnest of the spirit : of begunne possession , by the first fruites , and of perfection by so many fulnesses . thou art full of dayes , and full of labour , both of gods worke in thee , and by thee in other in thy calling , and full of desire of dissolution , and of that better life . what then can hold thee out of it ? god is the donatour , and hath it in his hand . since he hath made thee all these rights , hee will maintaine them , and put thee fullie in the possession . goe , and claime it of his mercie , thy claime will bee admitted of him , who hath both founded and fraimed it in himselfe . how can i but expect the happie end of thy worke in mee , o lord , who haue found thee so mercifull in the bygone course of it : as thou beginnest in thine own , so thou proceedest till thou crown it with glorie : my feeling of it , is by parts and degrees , but in it selfe , and in thee , it is a continued and compleete worke . thou didst begin in it my free election , and seeing mee lye in the lost masse of mankinde didst choose mee in christ : thou broughtest mee in the world , in a time and place where the gospel was preached and grace offered : and scearcely was i borne , when thou washed mee in baptisme in the blood , and renewed mee by the spirit of christ. when i was offered to thee in that sacrament , little did i knowe what grounds of grace thou was laying in mee . thou broughtest mee vp in humane learning vnder good masters , and hemmed in , the folie of my youth with the care and proficience in learning . with these good occasions thou blessed mee with the hearing of godlie pastors , who did sow the seed of godlinesse in mine heart , so that in the verie throng of schoole-studies thou drew me to a set dyet of priuate deuotion , in reading thy word , & in calling on thy name . so soone as i could discerne any thing , thou inclined mine heart to the sacred ministerie , and made mee desire to serue thee in it aboue all callings : and sweyed all my thoughts and studies for the obtaining of the abilities of that worke . in the verie course of humane learning , thou put thine hand in mine heart , and entred mee in the grieuous exercise of conscience , to prepare mee for thy seruice : and gaue me no solide peace till i tooke on mee both the yocke of christ in mine effectuall calling to grace , and of the ministerie of the word . by this doing thou drew all my thoughts to practick diuinitie as to the best sort holding mee euer about the end , and the use , & the fruite of the best meanes to it . for keeping of a good conscience . thou hast joyned foure things in me , that furnisheth daylie exercise to my spirit . 1. a naturall disposition inclining to pensiuenesse , so that my greatest rest is in the multitude and throng of enquiring thoughts . 2. the worke of grace in the sanctified exercise of conscience . 3. and thy prouidence without euerie day furnishing a new crosse , as mine ordinary dyet & a matter both to my naturall disposition , & conscience . 4. and with all these the assiduous labour of a painefull ministerie , changing the nature of rest and labour in mee : so that my greatest rest is in greatest labour , and a short relaxation doeth wearie mee more , than long bending of my spirit . as thou didst separate me to the gospel , of thy son , and counted mee faithfull , and put mee in the ministerie , thou possest me with a care to bee faithfull in it , and to approue my selfe to thee , in preaching thy word as thy word , and in partaking of that grace which in thy name , i offer to other . thou made mee thinke it a fearefull judgement to feede others and sterue my selfe : to builde the arke of noe to saue others , and perish in the waters my selfe , but to striue to this compleat fruite of the ministerie by faithfull discharge of my duetie , to saue my selfe , and them that heare mee . 1. timoth 16. i cānot but count this among thy greatest mercies to mee , that in the midst of my trouble thou fillest my soule with thy peace , & that in the multitude of the thoughts of mine heart , thy comfortes delight mee , psal. 94. 19. while i am thy prisoner in this bed of disease , & cannot declare thy mercies in publicke to thy people ; thou giuest mee libertie to speake of thy wondrous workes to them that visite mee , to exhort them to liue the life of the righteous , and in as great confidence in thy name , to assure them , that in that case they shall die the death of the righteous : and to say with thy prophet , come , and heare all yee that feare the lord , and i will declare what hee hath done to my soule . i cryed vnto him with my mouth , and hee was exalted with my tongue . if i regarded iniquitie , in mine heart , the lord will not heare mee , but truelie god hath heard me , and hath hearkened to the voyce of my prayer . ps 66. 16 ▪ 17 ▪ 18 ▪ 19. for hee seeth no sinne in iaacob , nor transgression in israel . numb . 23 21. but as manie as walke according to this rule , his peace is on them , and his mercie , and vpon the israel of god. galat. 6. 16. this i take as a seale of thy loue , that thou hast both accepted mee , and my former ende●ours , and pardoned all my sinnes in the sonne of thy loue : what would be my case , if in those paines my wonted terrours had possessed mee : but thou who comforteth the abject , & knowest my weaknesse , layest no more on mee than i can beare : thou makest thy grace sufficient for mee , to gi●e mee the out gate with the temptation , that thy power may bee manifested in my weakenesse . 1. cor. 12. 7. 9. blessed bee god , who hath not turned away my prayers , nor his mercies from mee . psal. 66. 20. how precious are thy thoughts to mee , o god , how great is the summe of them , if i should count them , they are moe in number than the sand . psal. 139. 17. 18. many , o lord my god , are thy wonderous vvorkes , which thou hast done , and thy thoughts vvhich are towards vs , they cannot hee reckoned vp in order to thee . if i would declare and speake of them , they are moe than can bee numbred . psal. 40. 5. but this is a small summe of a greater roll , that i may both testifie to the world my thankfulnesse to thee , who hast ladened mee daylie with thy blessings : and stirre vp others to marke thy mercifull dealing with them in their youth . that finding thy goodnesse in good occasions and education , and the blessing of both in learning and godlinesse , they may bee thankefull to thee . o what a mercie is it in so dangerous a time as youth , to bee brought by thy spirit to true wisedome and godlines : then witte is weakest and corruption is strongest , and we readie euery houre to cast our selfe in sinnes , which may cost vs eternall murning . but thou preuentest sathan , and ingageth vs in thy grace and obedience , before either hee can abuse vs in iniquitie , or wee doe know what good thou art working in vs. thou knowest how forcible the sense and conscience of thy mercie is , both to make vs thankefull for it , and desirous and confident of more : none can feele thy loue in thy fatherlie care ouer him in his youth , but his heart must dissolue in loue to thee , and powring out it selfe on thee , waite vpon the due accomplishment of such good beginnings . when i remember these thy mercies , i finde them mine obligements to thee : how thou didst beare more with mee , than all the world , or i could beare with my selfe : i both wonder at thy vnspeakable loue pursuing with kindnesse so vile a worme : and am confident that thou who hath begunne thy good worke in mee , will also finish it , till the day of the lord iesus : whō thou louest , thou louest to the end . thy calling and gifts are vvithout repentance . vvho shall separate vs from the loue of christ ? for i am perswaded , that neither death , nor life , nor angels , nor principalities , nor powers , nor things presēt , nor things to come nor height , nor depth , nor any other creature , shall bee able to separate vs from the loue of god , which is in christ iesus our lord. rom. 8. 38. 39. vnder this acquaintance with death , and certaintie of these glorious thinges after it , the bitternesse of death is disgested : as the godlie and wicked haue contrare respects of death , and contrare grounds , and contrare desires , so also contrare disposition , and practice when it commeth . i leaue the horrors of it to them that are vnder sinne : their death is like a malefactors execution ; when hee is pannaled , and justlie convicted , one pulleth the hatte doggedlie from him , another his bond , a third bindeth his hands behind his backe , and the poore man ouercome with griefe and feare , is dead before hee die . but i looke for the death of the righteous , and a peaceable ende , that it shall bee as a going to bed of an honest man : his seruants with respect take off his cloathes , and lay them downe in order : a good conscience then playing the page ordereth all , so that it confirmeth and increaseth his peace : it biddeth good-night to faith , hope , and such other attending graces and giftes in the way : when wee are come home to heauen , there is no vse of them : but it directeth loue , peace , ioy , and other home graces , that as they conveyed vs in the way , so they attend vs at death , and enter in the heauens with vs. the first sort beginneth & endeth here their being & vse : the second of a more induring nature , doe beginne and grow here , and shall abide in vs for euer in heauen , as a part of our perfectiō . marke the just man , and consider the vpright , for the end of that man is peace . ps. 37. 37. moses after hee had beene all his dayes a faithfull seruant in the house of god , dyed peaceablie on the mountaine , in the armes of god : hee liued all his time in gods obedience , & dyed full of his fauour and peace : god welcometh them kindlie to his joyfull rest , who serue him faithfullie in their life . there is none so throughly sanctified , who at death shall not find some feare : nature is nature in the best men , till soule and bodie separate . 1. the remembrance of bygane sinnes , though pardoned : 2. the sight of the great volumes of the compt books of our conscience , though cancelled in the blood of christ. 3. the skarres and markes of our mortified corruption . 4. and the weaknes of grace not yet fully perfected . 5. and the paines of death both then first felt , and last to bee felt , will worke some astonishment in them who are best prepared for death . but so soone as our spirites gather themselues , and seeth god in christ , with the crowne of glorie in his hand , and the good angels come to carrie our soules to heauen , all that amazement shall euanish . god in mercie , both craueth and admitteth those our infirmities : hee giueth grace in some things to correct nature : in some to cure it : in other to sanctifie and perfect it : all these workes of grace doe heerein concure , natures moderate feares are sanctified , her excesses preuented and corrected , and her last worke closed by the succeeding glorious joyes . manie things giue vp their last worke at our death : sathan his last on-sette : the conscience ( if it be not fullie pacified ) her last accusation , & then turneth to be a continuall comforter : the body the last feeling of paine , and all these are greatest , because they are last , and yet doe not argue strength or preuailing but decay : deadlie diseased bodies haue some sort of bettering , immediatelie before death . it seemeth to some a recouerie of health , but is indeede a dying . so all these things at our death cease from their worke by their last on-sette . pharaoh made his most fearefull assault on israel at the red sea , but these men which now yee see , yee shall see no more , said moses . wee may beare with natures last assaulting and braids in death , it shall neuer molest vs againe . i haue put mine house in order , & disposed all things that thou hast giuen me ▪ the world i leaue to the world , thou knowest i neuer loued it , nor counted of it since i saw thee . the first worke of thy life in mee , was the killing of the loue of the world : thy face , the light of thy countenance , and sweetnesse of thy grace , made mee disgust the world , as gall and worme-wood . my bodie i lay ouer to the dust , in hope of a glorious resurrection : my soule i giue to thee who hath giuen it to mee ; since the dayes of mine effectuall calling , it hath beene more in thee than in mee , the desire of it is to thee , and the delight of it in thee alone ; what then remaineth , but that now it bee filled with thy selfe . i haue not much to transport out of this world : my soule in the strongest affection is gone before , and when i come away , i shall bring nothing to heauen , but thy workes in me , and with them a good conscience , my daylie obseruer : as for things worldlie , the baggage of this earth , i leaue it as the house sweepings to them who come after in this great house of the world ; i had none other accompt of it , euen in the time of necessitie , of the vse of it , what shall i count of it now , when that necessitie is ending . as for my sinnes , which thou hast pardoned in christ , i lay them ouer to sathan , as their author , they were mine in their nature , action , and guiltinesse , but they are his in origination : hee spewed that poyson in adam whereby all mankind are originallie defiled . thy sauing grace i render to thee againe , thou hast giuen it to me , to bring mee out of nature : and the natiue course of it is to returne to thee , and in that returning , to carrie mee with it towards thee , the fountaine of grace . so in death i desire to be as a pitcher broken at the well , while the potsheard turneth to the dust , let my soule with thy grace runne backe to the well againe , euen to thee , from whom i receiued them . confirme this my testament , o lord , as thine owne worke , and a part of the meeting of thy testament to mee . nothing but my sinnes can hold mee out of heauen , which receiueth no vncleane thing : cast them behind thy backe , and burie them in the bottome of the sea : seale vp the discharge of them in my conscience , that when i goe out of this life , i may present it as my warrand and thy token to bee admitted within the gates of heauen , assure mee more and more of that remission , that i may also bee assured of all the following blessinges which thou hast purchased with thy blood . thou sanctified our nature , and assumed it in the virgine , to worke the worke of our redemption thereby : to make it a paterne and samplar of our sanctification : a conduit pype to convey grace to vs : and a pledge that in due time , thou wilt make vs like to it in a fellowshippe with thee : sanctifie me throughlie with thine holie spirit , that i may bee fullie receiued in thy fellowshippe , and enjoye all these glorious priuiledges in thee . this saluation thou hast purchased for vs , and promised to vs , and hast wrought in mee both a desire of it , and a particulare perswasion of it for my selfe . this is a true saying , and by all meanes to bee receiued , that christ iesus came into the world to saue sinners , of whom i am the chiefe . 1. timoth. 1. 15. remember therefore thy promise to thy seruant wherein thou hast made mee to trust : this is my comfort in mine affliction , for thy word hath quickened mee . ps. 119. 49. now , lord , i am taking vp the other shore and the land beyond the riuer : in mine effectuall calling thou brought mee through the red sea , bring mee now safelie through iordan . then thou drowned mine enemies in baptisme : these waters that washed me , destroyed them : diuide likewise , o lord , these waters of death , that i may safelie enter into thine heauenlie canaan : elias mantle diuided iordan ; wrap me vp in christs righteousnesse , that i may passe through death : for there is no damnation to them that are in christ. rome . 8. 1. set the arke of the couenant in the midst of it : where that couenant commeth , these waters diuide themselues : let mee see the high priest of my profession ( who is the arke himselfe ) carying that arke before mee : where hee setteth his feete , there is dry ground to passe through the midst of dangers . o sonne of god , shew thy propitiation to the father , to appease him : to me , to encourage mee : to these waters , that they may flee away , and to mine enemies , that they may bee destroyed , let mee see thee ( as i did long since ) at the like sentence of death interponing thy selfe betwixt the wrath of god and mee , securing me from sinne , punishment , and all that worke of iustice : when thou turned wrath in mercie , and the iustice seate in a throne of grace : and setting thy selfe as a sconse between gods wrath and mee , made mee as posedlie and calmelie to stand before god , vnder the sentence of death , as euer i did in the sweetest meditations & motions of thy spirit . that former proofe ( yet fresh in my minde ) confirmeth mine hope in the expectation of the like peace , when death shall come indeede . all this i know , this i beleeue , and hope for , and feele alreadie begunne in mee in some measure , and perswade my selfe as now i thinke it , and write it , that in due time , i shall finde it , and praise thee in heauen eternallie for it , when thou hast crowned thy mercies in mee . the sense of thy presence doth now delight mee , but i rest not on it : as it giueth mee vnspeakable contentment , so it pouseth mee fordward to thy perfect presence : i must euer bee in mouing , till i bee perfected in thee . though thy presence cōfort me now in these my soules-speaches with thee , a●d refresh my wearie heart both vnder present paine , and foreseene paines of death , yet i stay not there : these cooling tastes doe rather inflame my desire , than quench it , and increase my longing for the well it selfe : that i may bee satisfied aboundantlie with the fatnesse of thine house , and drinke of the riuer of thy pleasures . for with thee is the fountaine of life , and in thy light i shall see light . psal. 36. 8. 9. all my joyes in the way cannot satisfie mee , till i bee in that citie , whereof the lord god almightie , & the lambe is the temple : that new ierusalem that hath no neede of the sunne , nor of the moone , for the glorie of god doeth inlighten it , and the lambe is the light of it . reuelat. 21. 22. 23. i long for that pure riuer of the water of life , cleare as crystall , proceeding out of the throne of god , and the lambe : i long for the fruite of the tree of life , that bringeth fruite euery moneth , ( euer constant and new joyes ) that i may see the face of the lambe , and haue his name written in my forehead , and follow him vvhither soeuer hee goeth . revelat. 22. 1. 2. 4. till i come to this estate , my soule will euer thirst for thee , more than the thirstie land doth for raine , or the chased hart panteth for the riuer of vvaters : my soule thirsteth for god , euen for the liuing god , oh , vvhen shall i come and appeare before god. psal. 42. 2. none hath wrought , or can worke this great desire in me , but thou onelie , & none can , or shall satisfie it , but thou , and that by none of thy giftes but by thy selfe alone : it is a desire of thy selfe aboue all , and cannot rest without thy selfe : it is stronger than all other desires in mee , they are all silent when it raigneth , they cease willinglie , and quite their priuate contentment , and seeke it in the satisfaction of this greatest one. come therefore , o thou , whom my soule loueth , and satisfie my soule in her greatest desire of thee . this is for the present ( by the worke of thy spirit ) & i trust shall be my last & ardent affection to thee in the houre of my death , & mine eternall condition in the heauens . then the greatest satisfactiō of my greatest desire , shall work my greatest delight : sight , and sense , and fruitiō shall then teach mee , that which now the eye hath not seene , not the eare heard nor the heart of man conceiued : but when i shall see thee , as thou art , & shall know thee , as i am known , then i shall see that which now i beleeue and hope for , euen mine happinesse in thee perfectlie . when the end of thy loue to mee , and of my desire of thee , doe meete in that glorious perfection , there shall neither be matter nor place for more desire : the infinite weight of glorie : the eternall indurance of it : the constant freshnesse and continuall newnesse of it in my neuer-loathing nor decaying feeling , excludeth both the increase and beeing of any desire : whē thy delight in mee , and my delight in thee doe concurre , then my glorified delight shall rest on thee , and thy delights contentedlie . i cease now to write , but not to think of , and affect thee as mine onelie happines . let thy good spirit , o lord , keepe my soule , vnder the sense of these delights , or vnder the memorie of them , or the fruite of them , that i may walk in the strength of their cōsolations , delighting my selfe in thee , and in that mine happinesse , which is thy selfe , till i perfectlie enjoy thee . into thine hands , i commit my spirit , for thou hast redemed mee , o lord god of trueth . come lord iesvs , and tarie not. amen . finis . the table of these observations . a accidents rare , make many prophets . obser. 51 affections right placed . 46 afflictions great profite . 69 athiesmes poyson . 27 ambitious men die of their disease . 48 b our bodies spiritualitie . 40 the bodies tendernesse , a blessing to the godlie . 80 c callings are our tryall . 35 gods calling a sufficient warrand . 26 fruitefull labour in our calling . 8 calumnies comfort . 87 christian furniture . 1 combat betweene the earth & the wretch . 17 companie usuallie hurtfull . 15 complementing is a windie fulnesse . 82 contemplation and practise ought to bee ioyned . 47 conceate of vvisedome is great folie . 44 conscience exercise . 79 conscientious knowledge . 83 constant inconstancie . 30 corruptions danger . 56 corruptions remeede . 90 credulitie and confidence . 41 d death surpriseth the most part of men . 6 deuotion and obedience are twinnes . 12 e eiaculations continuall . 81 experience fruitfull . 14 f phantasies tyrannie and remeede . 94 faults with the world , but not with god. 23 feares needlesse are fruitfull to the godlie . 85 flesh and spirit discerned . 58 g god alone better than all . 50 god mercifull presence . 59 the sight of a present god-head . 42 gods best giftes . 57 god seeth the heart . 67 gods beggers are best heard . 72 how to please god and man. 33 god the dwelling place of the godlie . 100 god and sathan contrare in ends & wayes . 60 the godlies warre in peace . 91 h concerning happines we are greatest fooles . 5 hearts discouerie . 10 hearts hardnesse . 75 i iniuries inflame our corruption . 32 insolent fittes . 29 iudging wrong . 31 l short life ought a short care . 20 loue of good and hatred of euill . 54 the best lotte hath some want . 55 m mans threefold perfection . 97 man most disobedient of all creatures . 70 man both blind and quicke sighted in his owne cause . 88 mankinds wise temper . 84 best men most iniured . 71 mankinds threefolde respect . 96 meditations profite . 39 the merchant wise and foolish . 53 good motions are of god. 73 n holie necessities are no distractions . 13 thirst of news . 86 o obseruations right vse . 74 operations of the holie spirit . 2 p particulars are mixed with common causes . 89 passions disease and remeede . 22 patrons of grace and nature . 43 peace of god a sweete vade-mecum . 4 perplexities disease , and remeede . 21 politickes secrecie is open . 62 predominant vertue and vice . 93 prayers great profite . 7 prouidence particular to the godlie . 98 rest on prouidence . 68 r religious religion . 82 refuge of the christian. 95 resolution performed . 34 s saluation of god alone . 24 scriptures vnspeakable profite . 65 securitie in god. 38 selvishnesse damnable . 52 sense of weaknesse . 62 sinne an euill guest . 28 proud sinners post to hell. 25 soules life . 63 soules foode . 36 the stamppe of god in the soule , 77 great worldlie spirits . 78 good spirits most free of passions . 49 t our thoughts fruitfull worke 3 the godlie traueller . 16 tryall of trueth . 61 tryall of our tyme . 19 w vvarres fearefull calamities . 66 vvayes of god well expounded . 18 vvorld worse and worse . 9 dead to the world . 45 a new & better world in this old bad one . 99 vvorship of god done as his worship . 76 constant dyet in gods worship . 37 y youth and olde age. 11 finis . faults escaped in the printing , in the obseruations . page . line . fault corrected . 53. 1. delate deleete . 57. 1. friend frrine . 68. 2. adde post. 79. 5. wrath worth . 87. 17. craueth carueth . 111. 21. cōuersatiō couersiō . 113. 1. craue carue . 152. 14. to in . 157. ult dele . him . 180. 10. calamities calumnies 212. 19. taker tacke . 218. 11. titling . tilting . in the resolution . 2. 3. reproach approach . 39. 10. it is . 49. 2 secure serue . the mystery of faith opened up, or, some sermons concerning faith (two whereof were not formerly printed) wherein the nature, excellency, and usefulnesse of that noble grace is much cleared, and the practice thereof most powerfully pressed : whereunto are added other three sermons, two concerning death / by mr. andrew gray ...; all these sermons being now carefully revised, and much corrected. gray, andrew, 1633-1656. 1669 approx. 342 kb of xml-encoded text transcribed from 116 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a41843 wing g1617 estc r39450 18419754 ocm 18419754 107527 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early 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(eebo-tcp ; phase 1, no. a41843) transcribed from: (early english books online ; image set 107527) images scanned from microfilm: (early english books, 1641-1700 ; 1634:15) the mystery of faith opened up, or, some sermons concerning faith (two whereof were not formerly printed) wherein the nature, excellency, and usefulnesse of that noble grace is much cleared, and the practice thereof most powerfully pressed : whereunto are added other three sermons, two concerning death / by mr. andrew gray ...; all these sermons being now carefully revised, and much corrected. gray, andrew, 1633-1656. [12], 216 p. printed by george swintown and james glen ..., edinburgh: 1669. errors in paging: p. 78 misnumbered 76. imperfect: tightly bound, with print show-through and some loss of print. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -sermons. faith -sermons. salvation -sermons. death -sermons. sermons, english -17th century. 2004-01 tcp assigned for keying and markup 2004-03 apex covantage keyed and coded from proquest page images 2004-05 john latta sampled and proofread 2004-05 john latta text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion the mystery of faith opened up : or some sermons concerning faith ( two whereof were not formerly printed ) wherein the nature , excellency , and usefulnesse of that noble grace is much cleared , and the practice thereof most powerfully pressed . whereunto are added other three sermons , two concerning the great salvation , ( one of these not formerly printed ) and a third concerning death . by mr. andrew gray , late minister of the gospel in glasgow . all these sermons being now carefully revised , and much corrected . joh. 3. 18. he that believeth not , is condemned already , because he hath not believed in the name of the only begotten son of god. edinburgh , printed by george swinton and iames glen , anno 1669. mr. gray's mystery of faith. christian reader . among many weighty and soul pierceing sentences that you will find in these following sermons , this is one● ; that the professors of this ●ge , whether they go to heaven or hell , they will be the greatest debtors that shall be in ●ither place● : the 〈◊〉 to the free grace of god , and the other to his justice : and certainly , if we speak of those in this time , whose ●lessed lot it shall be to inherit the kingdom , ●hey cannot but acknowledge themselves in●ebted to his love , above all that have gone ●efore them ▪ for w●shing them from such ugly ●●llutions , ●● this generation hath been defiled ●ith ; for bringing them through so great tri●●ilations , preserving them in the midst of so ●●eat ten●ations , and dangerous s●ares as have ●compassed them ; yea , and still keeping in the ●●ght before them , notwithstanding of so many ●asts ( if we may so speak ) from all the four ●inds of , hell to blow it out . and on the other ●nd , if we speak of these whom in this ge●●ration shall perish ▪ assuredly their debt unto ●ivine iustice must be exceeding great , above ●●l who are gone down to the pit before them ; ●●cause the roll of their mercies will be found have been many ●●bits longer ▪ and many cu●s broader , than theirs who lived in the pre●ding ages ; and the great things that the ●●rd hath wrought in our dayes , have born a greater testimony against the wickednesse , hardnesse and atheism of this time , then of many former . but above all , the great measure of gospel-light that he hath no lesse plentifully offered , then wonderfully preserved to this generation , beyond all our ancestors ; hath undoubtedly made the sin of these who shall utterly reject their own mercy , so out of measure sinfull , and their unbelief so exceedingly inexcusable , that their guilt must needs justifie corazin and bethsaida , or sodom and gommorrah in that day when every man shall give account of himself to god : and amongst the many preaching witnesses that ( al as we are afraid ) shall compear in that day against many yet living in their pleasures , and dead while they live : this now glorified author cannot but be one , whose testimony must be very condemning , especially to the vain , loose , negligent and time-wasting youth in this age : for when h● was first drawn to the ministry , he was but youth indeed , scarce twenty years compleat ; f●● within that age , that by the constitutions o● this church ( except in case of more then common abilities which indeed he had ) is required for entring to that great and holy calling . and for the space of two years after ( whic● was all the time that the church enjoyed his labour , he was helped to presse the truths an● threatnings of god so home upon the conscience of his hearers , that as it was observed of him , b● one of his most learned and pious colleagu● master durham , who is now in glory with him he did many times cause the hair of their head stand up : the lord not only hereby verifying his word , that he can take the weak things of the world to confound the strong , and out of the mouth of babes can perfect his own praise , but designing also ( as would seem of purpose ) to send a boy out of the school for a reprover of the sluggishnesse of his people , that thereby the aged might be the more ashamed , and the younger more afraid : neither do wee think that this was all ; but truely when we consider what measure of graces , gifts and experiences the lord did bestow upon so young a person , and then with what humility , self-denial , gravity , prudence , diligence , authority and moderation he was helped to manage these talents during that short time of his ministry ; it may be justly conceived that the lord brought him forth to be a great conviction even to many of us in the ministery who came into our masters vineyard long before him , and will go out behind him : and indeed to us it looketh somewhat like the lords taking up of the little childe and setting him amongst the midst of his contending disciples in these times , that even they who would be greatest amongst us , might be least , and see somewhat of their own weaknesse . as to this little peece , whatever yee shall finde in it : it hath this to say for its self , that whereas many writings in the world , do intrude themselves upon the presse , yet this the presse hath violently thrust into the world : for some young student , from his good affection to the edification of the lords people , and ( no doubt ) from his high esteem of the precious author his memory , having given in to the presse a copie of some of these sermons , being only notes taken from his mouth when he preached them , no sooner were they seen abroad , but all the presses in the nation fell a labouring about them , so that ▪ ( if we mistake not ) in lesse no● two or three months time , three or four impressions were cast off , yet all of them so imperfect and maimed , that howbeit the excellency of the matter , and the fresh remembrance of the worthy author his name , made them very sweet to many ( especially those who had heard him preach ) yet the unsuitable dresse wherein they appeared and their mistakes of the first writers ( they being hardly able to take up every thing as it was spoken ) occasioning diverse material failings in the sense , besides lesser faults , could not but be a trouble to those who were acquainted not only with the singular graces , but parts also of that eminent youth . this gave occasion to some friends to speak a little what way these prejudices which both the truth and the authors name might ●ly under , by these uncorrect impressions might be taken off . and finding that the copie ▪ which by providence the worthy young gentlewoman who was his wife , had lying by her though it was but notes taken from his mouth , yet was the most correct that could be found : and that it also did contain the whole purposes that he had preached upon these texts ; yea , the whole purposes concerning faith , that he had preached according to that method , proposed in the first of the sermons formerly published . this was undertaken to be revised by some , who albeit none of the fittest for these imployments , yet rather or nothing should be done in the businesse , were con●tent to bestow some hours upon it , according a● other necessary imployments would permit . and now having sought out all the notes of these sermons which we could finde from other hands , and compared them with the copie abovementioned , wee do again present them unto the lords people , not with any confidence that our pains hath put any new lustre upon them ; only wee have some hopes that the whole subject being now before them , and these things in the way of expression helped , which either might seem to be somewhat unpleasant , or liable to mistakes , they shall not n●w be lesse edifying , nor lesse acceptable then formerly they were . we did not think fit to make any considerable alterations ●●●o the method , or other things of that kind , lost ●aply by straining his excellent purposes too much , to shape them to the ordinary rules , or to reduce them to that order which might best have pleased our selves we should have wronged the matter it self , at least , have put these to a losse who did hear him preach , and it may be ●ow upon their reading things in that same order as they heard them , will be the more readily brought under the impressions of that livelinesse , power and weight which ( it may be ) formerly they felt upon their hearts when he was speaking . if the method do not altogether satisfie some spirits , or the explication seem not so fult , or ●f they finde some introductions which possibly ●ead not in so close , or seem not so sib to the subject of the sermon , or happly now and then , there bee some little digressions from the main purpose , wee shall desire that this may not at all bee constructed to bee the authors ignorance of rules and method , or his want of abilities in humane learning : it being known to these who were best acquaint with him , that hee had indeed a scholastick spirit , and was in reading far beyond his age and opportunities for studying . but as to all these , wee shall intreat you rather to consider , 1. his age , and that his gift was but in the very moulding and breaking ( as wee speak ) in the point of order and method , when the lord was pleased to call him home from his work . 2. that every man hath his proper gift of god , wh● in his great wisdom ( and certainly for the good of his church ) doth so order , that there is somewhat singular and peculiar almost in every mans way , as to these things . 3. for any thing we know , hee had never that high esteem of this or any other of his labours , as to design an● of them for publick view : and these are bu● notes taken from his mouth . 4. we are perswaded hee studied more his hearers than himself . ye will easily perceive , when ye have bu● read a little , that hee hath been a man of a ver● zealous temper ; that the great ●ensil of hi● spirit , and that which hee did wholly spend himself about , was to make people know their dangerous condition by nature , and by all means t● perswade them to believe , and lay hold upo● the great salvation : and truely that a ma● in such a frame should lesse attend to these lesse things is not to be wondered at . and indeed , though these things be good in themselves , and worthy to be looked to in their own place , yet for a minister of the gospel , in all auditories , and upon all occasions , to pin up every purpose to such a method , and insist into such a measure of explications and criticismes upon words , it is but to ●etter himself , and to starve his people . 5. consider the dulnesse of the most part of hearers in this age , and how hard a thing it is to awake a sleeping world , and to get them but to think that it doth concern them to hear in earnest ; and possibly it was not a small piece of spiritual wisedome in him , ( and it may be not unfit to be imitated by others ) to begin or end all his sermons with an awakening word concerning heaven , or hell , or iudgement , and the danger of choising the evil , and refusing the good . 6. for digressions , the truth is , that his soul was so filled with such longings after heaven , and glory , and so inflamed with the love of christ , ( especially towards the latter end of his race ) that when he fell upon these subjects , upon which ( ye will see ) most of these digressions are , he could not well contain himself , nor easily bring off his own spirit ! a thing not unusual to the saints in scripture . and howbeit such things might seem somewhat singular ( in the time ) and not so coherent ; yet now we have grounds to apprehend that they were often strong influences of the lords spirit , stirring up a lamp ( as it were ) into a sudden blaze , that was not to burn long in his church . but now we shall detain you no longer , only this we may assure you of , that although these sermons are neither so exact , nor so full as doubtlesse they would have been , if they had come from the authors own pen , yet as we dare say , they were studied with prayer , preached with power , and backed with successe ; so also , if ye shall read them with consideration , meditate with prayer , and practise with diligence , ye shall neither find your time nor pains ill bestowed , but shall have cause to blesse the lord for this amongst other helps that he hath given , for making you meet for the inheritance of the saints in light . that it may be blest to this end , is the earnest desire and prayer of your servants in the work of the lord , ro. trail . jo. stirling . the mystery of faith opened up . sermon i. 1 joh. 3. 23. this is his commandment that ye should believe on the name of his son iesus christ , &c. this everlasting gospel ( in which there are drawn so many precious draughts and divine lineaments of the transcendent beauty of a crucified saviour , and of the riches of his unsearchable grace ) is a most precious and excellent thing , not onely because it doth contain most absolute and sublime precepts and commands , in the exercise and obedience of which , we do not only attain unto the highest pitch in holinesse , but likewise , because it containeth most rich and precious promises , in the possession and fruition of which wee are advanced to the highest pinacle of eternal blessedness , this is clear in the grace of faith ; for what doth more purifie the heart and stamp it with the image of the invisible god then this grace of faith ? and what richer promises are annexed to any duty then to this duty of believing , to wit , everlasting life , and fruition of god. so that if we have dwelt fourty dayes at the foot of mount sinai , and had been under the greatest discovering and condemning power of the law , we may yet come with boldnesse to mount sion , and there imbrace jesus christ , who is the end of the law for righteousnesse to such as believe ; upon which mount hee standeth holding forth the golden scepter of his peace , desiring us to imbrace him , and is crying out that word in isa. 65. 1. behold me , behold me . o may wee not summond angels , and these twenty four elders about the throne , to help us to wonder , that ever such a command as this came forth , that wee should believe on the name of the son of god , after that wee had broken that first and primitive command , that we should not eat of the forbidden tree : was not this indeed to make mercy rejoyce over judgement ? and o may wee not wonder at the precious oath of the everlasting covenant , whereby he hath sworn , that hee delighteth not in the death of sinners ? what ( suppose yee ) were poor adams thoughts when at first the doctrine of free-grace , and of a crucified christ jesus a saviour , was preached unto him in paradise ? what a divine surprisal was this , that heaven should have preached peace to earth , after that earth had proclaimed war against heaven ? was not this a low step of condescendency ? to behold an offended god preaching peace and good will to a guilty sinner ; what could self-destroying adam think of these morning and first discoveries of this everlasting covenant ? christ , as it were , in the morning of time giving vent to that infinite love , which was resting in his bosome and precious heart , before the foundation of the world was laid . wee know not whether the infinitenesse of his love , the eternity of his love , or the freedom of it , maketh up the greatest wonder ; but sure , these three joyned together , make up a matchlesse and everlasting wonder . would any of you ask the question , what is christ worth ? wee could give no answer so suitable as this , it is above all the arithmetick of all the angels in heaven , and all the men on earth , to calculate his worth , all men here must be put to a divine non plus ; this was iobs divinity , iob 28. 13. man knoweth not the price of wisedome . and must not jesus christ who is the precious object of faith , and wisedome of the father , bee a supereminent and excellent one , who hath that name of king of kings , and lord of lords , not onely ingraven on his vesture , ( which pointeth out the conspicuousnesse of his majesty ) but even also upon his thigh , to point out that in all his goings and motions , hee proveth himself to bee higher then the kings of the earth ? and howbeit the naked proposing of the object doth not convert , yet if once our souls were admitted to behold such a sight as christ in his beauty and majesty , and to bee satisfied with the divine rayes of his transcendent glory , then certainly wee should finde a blessed necessity laid upon us , of closing with him ; for christ hath a sword proceeding out of his precious mo●●h , by which hee doth subject and subjugate his own to himself , as well as hee hath a sword girded upon his thigh , by which hee judgeth and maketh war with his enemies . wee confesse it is not only hard , but simply impossible to commit a hyperbole in commending of him ; his worth being alwayes so far above our expressions , and our expressions alwayes so far beneath his worth , therefore wee may be put to propose that desire unto him , exalt thy self , o lord , above the heavens . but now to our purpose , being at this time to begin our discourse upon that radicall and precious grace of faith , wee intend to speak of it under this twofold notion and consideration : first , we shall speak of it as it is justifying , or as it doth lay hold upon the righteousnesse of a crucified saviour , makeing application of the precious promises in the covenant of free grace , which wee call justifying faith. and in the second place , we shall speak a little-unto faith , as it doth lay hold upon christs strength , for advancing the work of mortification , and doth discover the personal excellencies of iesus christ , by which wee advance in the work of holinesse and divine consormity with god , which wee call sanctifying faith. however , it is not to bee supposed , that these are different habits of faith , but different acts flowing from the same saving habit , laying hold and exercising themselves upon christ in different respects , and for diverse ends . now to speak upon the first , we have made choice of these words . the apostle iohn , in the former verse , hath been pointing out the precious advantages of the grace of obedience , and of keeping of his commands ; that such a one hath , as it were , an arbitrary power with god , and doth receive many precious returns of prayer : as likewise , that one who is exercised in the grace of repentance , is gods delight : which is included in this , that he doth these things that are well pleasing in his sight . and now in these words hee doth , as it were , answer an objection that might bee proposed , about the impossibility of attaining these precious advantages , seeing his commands were so large , and that hardly could they bee remembered . this hee doth sweetly answer , by setting down in this one verse a short compend or breviary both of law and gospel , viz. that wee should love one another , which is the compend of the law : and , the we should believe on the name of his son ; which is the compend of the gospel ; and by this he sheweth the christian , that there are not many things required of him , for attaining these excellent advantages ; but if he exercise himself in the obedience of these two comprehensive commandments , he shall find favour both with god and man. and as concerning this precious grace of faith , wee have , 1. the advantages of it implied in the words , and clear also from the scope , as ( no doubt ) all the commands have infinit advantages infolded in their bosome , which redounds to a believer , by his practising of them . and , 2. the excellency of it holden forth in the words , in that it is called , his command , as if hee had no other command but this . ( and the greek particle is here prefixed , which hath a great deal of emphasis and force in it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) but , 3. there is this also , the absolute necessity of this grace , holden forth here in this word , his commandment : as if he would have said , by proposing of this command , i do set life and death before you , and that ye would not conceive that it is an arbitrary and indifferent thing for you to believe , or not : but be perswaded of this , that as an infinite advantage may constrain you to the obedience of it , so absolute necessity must perswade you to act that which is of your everlasting concernment . and lastly , yee have the precious object ▪ upon which faith ( which is justifying ) doth exercise it self , and that is upon the name of the son of god ; and ( no doubt ) faith is that excellent grace , which doth elevate the soul unto a sweet and inseparable union with christ ▪ and is that golden and precious knot , that doth eternally knit the hearts of these precious friends together . faith is that grace that draweth the first draughts of christs precious image on our hearts , and by love doth accomplish and perfire them . now faith taketh hold not onely on the faithfulnesse of god , that hee is a god of truth , and that in him there is no lie : but likewise it taketh hold on the omnipotency of god , that hee is one to whom nothing is too hard : and on the infinite mercy and love of god , that hee is one who doth delight to magnifie this attribute above all his works : and these are the three great pillars of justifying faith. from the first , it answereth all these objections of sense , which do ordinarily cry forth , doth his promise fail for evermore ? and that with this one word , if hee hath once purposed it , hee will also do it , and if hee hath once spoken it , hee will also make it come to passe . from the second , it answereth all these objections that may arise from carnal reason and probability , which tend to the weakning of his confidence ; and these do oftemtimes cry out , how can these things be ? but faith laying hold upon the omnipotency of god , it staggers not at the promise , but is strong in the faith , giving glory to god. and it is the noble and divine exercise of this heroick grace of faith , that these objections of reason and probability , which it cannot answer , it will lay them aside , and yet close with the promise . which was the practice of believing abraham , who considered not his own body being weak , nor the barrennesse of sarahs womb . as likewise , it was the commendable practice of that woman , matth. 15. who not being able to answer the second trial of her faith from reason , yet notwithstanding , faith made her cry out , have mercy upon mee , o son of david . and from the last , a christian doth answer all the arguments of misbelief , which do arise from the convictions of our unworthinesse and sinfulnesse , which makes us oftentimes imbrace that divinity of peters , luk. 5 ▪ 8. depart from me , for i am a sinful man. but faith taking hold on the infinite mercy and love of christ , it answereth all with this , he walks not with us according to that rule of merit , but according to that precious and golden rule of love and boundlesse compassion . but before we shall speak any thing unto you of these things , wee would a little point out some few things to be known as previous to these : we shall not dwell long in pointing out the nature of justifying faith , it is that grace whereby a christian being convinced of his lost estate , and of an utter impossibility to save himself , he doth flee to the righteousnesse of jesus christ ; and unto him who is that precious city of refuge , and there doth abide till our high priest shall die , which shall not be for ever . or if ye will , it is a sweet travelling of the immortall soul , betwixt infinite misery , and infinite mercy , betwixt an utter impossibility to save our selves , and a compleat ability in him to save to the uttermost , betwixt abounding sin , and superabounding mercy . hence faith is often holden forth to us in scripture , under that notion of coming , isa. 55. 1. ho every one that thirsteth come ye to the waters . rev. 22. 17. whosoever will , let him take the water of life freely , heb. 7. 25. wherefore he is able also to save them to the uttermost that come to god by him . and we may say by the way , that if once a sinner could be brought to this , to count all his own righteousnesse but filthy rags , and to belive that a man is as really justified before god , by imputed righteousnesse , as if it were by inherent holinesse ; surely such an one were not far from the kingdom of god. neither shall we stand long to point out this unto you , that it is your duty to believe , for it is clear , not only from this place , but likewise from isa. 45. 22. look unto me , and be ye saved , all the ends of the earth . matth. 11. 28. come unto me all ye that labour and are heavy laden , and i will give you rest . joh. 14. 1. ye believe in god , belive also in me . isa. 55. 1. ho , every ▪ one that thirsteth , come ye to the waters ▪ and he that hath no money , come , buy without money and without price . but oh! it 's a great misery of many ( and that which may be a subject of perpetuall lamentation ) that we can neither be subject to the law , as commanding , to obey it , or as threatning , to believe it ; nor , to the gospel as promising , to imbrace it , and sweetly to receive it . o but that primitive temptation and delusion whereby sathan did deceive our first father , is that whereby he yet seeks to catch and delude many souls , viz. that though we eat of the forbidden fruit , and walk in the vain imaginations of our own hearts , yet he doth suggest this to us , that we shall not die , but shall once be as god. this is sathans great and de●●ding divinity ; and therefore , to inforce his great and precious command a little further , wee shall propose these considerations , first , that the gospel hath laid no obstruction in our way of closing with christ ▪ and partaking of the effects of the gospel ▪ but on the contrary , sheweth that the great impediment is our want of willingnesse , which wee lay in our own way : as is clear from ▪ ioh. 5. 40. yee will not come to mee that yee may get life : as likewise from rev. 22. 17. where the gates of the gospel are cast open , and whosoever will , are commanded to enter ▪ in : so that , although you may father your misbelief upon your inability , or that your spot is not the spot of his people , yet know , that the rise and original of it is , the want of willingnesse . but , to make this more clear , wee would have you knowing this , that all the qualifications annexed to this commandement of faith as that in matth. 11. 28. speaketh out the qualifications rather of these that will come than of all these that ought to come ; o● hee inviteth these , that through the spiri● of discouragement and misbelief , have the greatest reluctancy to come . and may no● that ▪ cardinal and soul-refreshing promise ioh. 6. 37. stop the mouth of misbelief so that it should have nothing to say ? h● that cometh unto mee , i will in no wayes cas● out . yee may reduce your misbelief rather to the sinfulnesse of your will , than to the sinfulnesse of your walk ; and if once yee could come the length of willingnesse to imbrace jesus christ , all other objectio● and knots should be sweetly loosed and dissolved . secondly , consider , that though we should pray the on half of our time , and weep the other , yet if we want this noble grace of faith , the wrath of god shall abide on us . what are all the works of these hypocrites , and these g●●string acts of law-sanctification , but a plunging of our selves in the ditch , untill our own cloaths abhorre us ; therefore it is , that after the prophet zachary ▪ hath made mention , in the 12. chapter of his prophesie , of making bitter lamentation for him whom wee have pierced , as for an only son ; yet in the beginning of the 13. chapter , he maketh mention of a fountain opened to the house of david , for sin and for uncleannesse : which may intimate unto us , that , although we have washed our selves with our own tears , yet there is use of the bloud of christ , and that we must bee washed in that fountain , even from our own righteousnesses , which are but as filthy rags . thirdly , consider that great and monstrous sinfulness that is in this sin of unbeleif , we will strain at a g●at , but many will easily swallow down this camel : we will tith mint and anise , and fast twice in the week , but neglect faith and love , and judgment , which are the weightier things of the law. and indeed , there are these things which speak out the sinfulnesse of unbelief . 1. that when the holy ghost is sent to convince the world of sin , ioh. 16. 9. he pitched upon this sin , as though there were no other sin of which the world had need to be convinced ; he will convince the world of sin , because they believe not on the son of god : and ( no doubt ) there is more sinfulnesse in that sin , than in many breaches of the morall law , it being a sin against matchlesse love , and against that which is the remedy of sin . 2. that it is called by way of eminency , disobedience , as is clear from heb. 4. 11. lest any of you fall after the same example of unbelief : or as the word may be rendered , lest any of you fall after that example of disobedience , eph. 2 ▪ 2. 3. that among all these that shall be eternally excommunicate from the presence of the lord , and from the glory of his power , these that are guilty ▪ of this sin of unbelief , they are put in the first place , rev. 21. 8. and , 4. that unbelief doth contradict and deny these three precious and cardinall attributes of god. 1. doth not unbelief contradict his faithfulnesse , and make him a liar ▪ 1 ioh. 5. 10 ▪ 2. doth it not contradict the infinitenesse of his power . and , 3 ▪ the infinitenesse of his love : and supposeth that there is something too hard for him , which his power cannot reach , nor his infinite love overcome . we may reduce many of our questions , and disputings of his good will , to this original , viz. to the disputing of his power . no doubt , if we belong to him , we shall once sing that note of lamentation over ▪ our unbelief , this is our infirmity , for changes are from the right hand of the most high. and lastly , to enforce this precious command of faith , consider that it is his command which speaketh forth this , that we must not take an indulgence or dispensation to our selves , to believe , or not to believe at our pleasure . and is it not a strange thing , that christians are lesse convinced of the breaches of the commandements of faith , then of other commands ? they think misbelief to be but a zoar , a little sin . and it proceedeth either from this , that the convictions of other sins ( as the neglect of prayer , or the sin of swearing , or committing adultery ) do arise from a natural conscience : ( for there is somewhat of natures light to make us abominate and hate them , when yet the light of nature will not lead us to the convictions of the sinfulnesse of misbelief , it being a gospel and more spiritual sin ) or it proceedeth from this , that unbelief doth ordinarily passe vail'd under the vizard of some refined vertue , as humility and tendernesse , though that rather it may be said , that it is pride and ignorance , cloathed with the garments of humility . and no doubt , christ doth account it obedience to this commandement of faith , the greatest act of humility , as is clear from rom. 10. 3. where it is called submission , they submitted not to the righteousnesse of god , or else it proceedeth from this , that we conceive that the commandment of faith , is not of so large extent as other commands , and so doth not bind us to the obedience of ●t . but know this , that it shall be the condemnation of the world , that they have not believed on the name of the son of god : and no doubt , but it is sathans great design and cardinall project , to keep us back from obedience to the commandement of faith , and that we should not listen to the precious promises of this everlasting gospel , but should reject the counsel of god against our selves , and refuse his precious and divine call . the second previous consideration that we would give , shall bee to show you what are the causes that there is so much disputing of our interest , and so little beleiving , that we are unstable as water , marring our own excellency , spending so much of our time in walking under a cloud and are so seldom admitted to read our names i● these precious and eternall records of heaven ? no doubt , these things have influence upon it ▪ viz. 1. that we are more judging of god by his dispensations , then by hi● word , supposing ever the change of his dispensations to speak forth the change of ou● state ▪ this is misbeliefs divinity , that whe● sense cannot read love in his face , but he appeareth to frown , and to cast a cloud ove● it , then it is presumption ( saith sense ) t● read love in his heart , or in his word . bu● know it was a self denying practice of , believing iob , to cry out , though he shoul● kill me , i will believe in him . therefor● make not dispensations your bible , other ▪ wise ye will stumble at the noon-ride of th● day , and shall halt in your way . knew y● never what such a thing as this meaned , to ascend in overcoming thoughts of his love , notwithstanding any thing that his dispensations might preach ? we conceive , that if the eyes of our faith were opened , we might see infinite love engraven on the darkest acts and most dismal-like dispensations of his to us , though it bee oftentimes written in dark and ●im characters of sense . 2 ▪ there is this likewise which hath in●●uence upon our so much disputing and misbelieving , viz. a guilty conscience , and the ●ntertainment of some predominant lust , which oftentimes occasioneth our walking in darknesse , and having no light : this is ●lear from 1 tim. 1. 19. where that precious ●ewel of faith can bee holden in no other place but in a pure conscience , that is that ●oyal palace wherein it must dwell ; and ●o doubt , if once wee make shipwrack of a ●ood conscience , wee will erre concerning our ●aith . a bosome idol , when it is intertained ●oth exceedingly mar the vigorous exercise ●f these graces , which are evidences of our faith . and certainly , grace rather in its ●egrees , than in its sincerity or simple being onely , is that which giveth the clear evidence of faith. therefore when we find not love ●● its high and eminent actings , wee hardly win to make it any clearly concluding demonstration of our faith. 3. as likewise , a bosome idol , when it is ●ntertained , maketh use to lose much of our ●igh esteem and reputation of jesus christ ; which doth exceedingly interrupt the sweet and precious actings of faith. for it is certain , that if once the immortal soul be united to jesus christ by the bond of love and respect , then our faith will increase with the increase of god. our intertainment of a bosom idol is ordinarily punished with the want of the sensible intimations of his peace , and of our interest in him ; so that sometimes his own are constrained to cry out , god hath departed from mee , and he answereth mee not , neither by dreams nor visions . 4. there is that likewise that hath influence upon it , our not closing absolutely with jesus christ , but upon conditions and suppositions . we make not an absolute and blank resignation of our selves over unto christ , to hold fast the covenant , notwith ▪ standing hee should dispense both bitter and sad things to us ; but wee conceive that christs covenant with believers , is like tha● covenant that god made with noah , tha● there should bee summer and winter , seed● time and harvest , night and day , unto christian. a christian must have his nigh● as well as his day : hee must once sowe i●● tears , before hee reap in joy ; and hee mus● once go forth , bearing his precious seed , b●fore hee can return bearing his sheaves in hi● bosome : and that this hath influence upo● our instability , may bee seen from this , th●● often a christian , after his first closing wit● christ , hee meeteth with desertion in poi●● of tendernesse , in point of joy , and in poi●● of strength , so that his corruptions see● now to be awaked more then formerly , th● hee wants those seeming injoyments of him which formerly he had : and that much of ●is softnesse of heart hath now evanished , which is clear somewhat from heb. 10. 32. that after they were enlightened , they ondured great fight of afflictions , for the word that ●● there rendered afflictions , signifieth inward ●roubles through the motions of sinne , as well as outward afflictions , gal. 5. 24. and god useth to dispense this way to his own , ●ot only to take trial of the sincerity of our ●losing with him , but to make our faith ●ore stedfast and sure . and no doubt , if we ●ose not absolutely with christ ( when ●nder these ▪ temptations and trials ) we will ●eject our confidence as a delusion , and sup●ose it to bee but a morning dream ; there●ore it were a noble and divine practice of a ●hristian to close with christ without re●ervation , seeing hee doth dispence nothing ●●t that which may tend to our advantage . ●nd we would say to such as are under these ●emptations , that if yee endeavour to resist ●●em , it is the most compendious and excel●●nt way to make your hearts , which now ●●e dying as a stone , to bee as a watered gar●●n , and as springs of water , whose waters fail ●●t , and to make you strong as a lion , so that 〈◊〉 temptation can rouse you up , but you all bee enabled to tread upon the high places the earth , and to sing songs of triumph over ●●ur idols . 5. there is this likewise which hath in●●ence on it , or building of our faith more ●●on sense then upon christ or his word ; and therefore it is , that faith is so unconstant and changeable as the moon , we not knowing what such a thing meaneth , to hope against hope , and to bee strong in faith , giving glory to god : and we would onely say unto you , that erect your confidence upon so sandy a foundation , that when the storm and wind of tentation shall blow , that house shall fall to the ground . as likewise , building of your faith upon sense , doth abate much of your joy , and much of your precious esteem of jesus christ , it being faith exercising it self upon an invisible object , that maketh the christian , to rejoyce with joy unspeakable and full of glory , 1 pe● . 1. 8. 6. there is this last that hath influence upon it , even our sloathfulnesse in the exercise of our spiritual duties , by which faith should bee entertained . faith is a tender grace and a plant that must not be ruffled , bu● nourished through the sap of other precious graces ; but wee grow remisse in ou● spiritual duties , and do turn our selves upo● the bed of security , as the door upon th● hinges . and doth not our drowsinesse cloath us with rags , and make us fall into a deep sleep ; while as , if wee were diligent , o● souls should bee made fat and rich ? yea slothfulnesse doth not only impede assuranc● in this , that it hindereth the divine communications of his love and respect , by which assurance may bee keeped in life , cant. 5. 2 ▪ but also , it maketh our poverty come on us an armed man , and our want as one that travelleth . and withall , it letteth loose th● chain by which our corruptions are tyed , and maketh them to lift up their head , by which our assurance is much darkned and impared , and our hope is much converted into diffidence and dispair : and we would only say this , it is the diligent christian that is the believing christian ; and it is the believing christian , that is the diligent christian ; there being such a sweet reciprocation betwixt these two precious graces , that they die and live together . now thirdly , we shall shut up our discourse with this , in pointing out a little what are those things that do obstruct a christians closing with christ , and believing in his precious name . i. we conceive that this wofull evil doth ●pring and rise from that fundamentall igno●ance of this truth , that there is a god : as ●● clear from heb. 11. 6. where that is re●uired as a qualification of a comet , that he ●hould believe that god is : and assuredly ▪ ●ill once this precious truth be imprinted ●pon our souls , as with a pen of iron , and ●oint of a diamond , we will look upon the ●ospel as an u●opian fancy , and a deluding ●otion , to teach unstable souls , who know ●ot the way to attain unto real blessednesse . ●nd truly it is a fault in many , that they ●egin to dispute their being in christ , before ●hey know there is a christ : and to dispute ●heir interest in him before they believe his ●eing , and that there is such a one as is cal●●d christ. ii. our coming unto christ is obstructed from the want of the real and spiritual convictions of our desperate and lost estate without jesus christ , and that our unspeakable misery is the want of him ; which is clear from ier. 2. 31. we are lords , we will come no more to thee : and it is evident from rev. 3. 16 , 18. that such a delusion as this doth overtake many , that they can reign as kings without jesus christ , and that they can build their happinesse , and establish their eternal felicity upon another foundation . but , o that we could once win to this , to believe what we are without christ , and to believe what we shall be in the enjoyment of him ; with the one eye to descend and look upon these deep draughts , that the mystery of iniquity hath imprinted upon your immortal souls , and withall to reflect upon the wages of sin , which is death ; and be constrained to cry out , wo is me , for i am undone : and with the other eye to ascend and look to that help that is laid upon one that i● mighty , and to make use of the righteousnesse of a crucified saviour , that so what we want in our selves , we may get it abundantly made up in him . iii. there is this likewise that obstructeth our closing with christ , our too much addictednesse to the pleasures and carnal delights of a passing world ; which is clea● from luk. 14. 18 , 19 , 20 , 21 , 22. matth. 22 5 , 6. where these that were invited to com● to the feast of this gospel , they do mak● their apologie , and with one consent do refuse it : some pretending an impossibility t● come , and some pretending an unavoidable inconveniency in coming : and o! what a rediculous thing is that poor complement , that these deluded sinners used to christ , i pray you have us excused ? and is it not the world the great plea and argoment , that they make use of , when they will not come and make use of christ ? iv. there is this lastly , which doth obstruct ones coming to christ , their unwillingness to be denyed to their own righteousness : which is clear from rom. 10. 23. and wee conceive if once these two were believed ( which are the great tropicks , out of which all these arguments may be brought to perswade you to imbrace christ ) to wit , the infinite excellency of his person on whom we are to believe , and the infinite losse that these do sustain , who shall be eternally rejected of him . we might be persuaded to entertain a divine abstractednesse and holy retirement from all things that are here below , and to pitch our desires alone upon him , who is the everlasting wonder of angels , and the glory of the higher house . o did we once suppose the unspeakable happinesse of these whose faith is now advanced unto everlasting felicity and fruition , and hath entered into that eternal possession of the promises : might we not he constrained to cry out , it is good for us once to be there ? christ weepeth to us in the law , but we do not lament : and he pypeth to us in the gospel , but we do not dance : he is willing to draw us with the cords of men , and with the bonds of love , and yet we will not have him to reign over us . may not angels laugh at our folly , that wee should so undervalue this prince of love , and should contemn him who is holden in so high esteem and reverence in these two great assemblies that are above , of angels , and of the spirits of just men made perfect ? christ hath now given us the first and second summonds , the day is approaching when the sad and wofull summonds shall be sent against us , of departing from him , into these everlasting flames , out of which there is no redemption : and this shall be the capestone of our misery , that we had once life in offer , but did refuse it ; and though there were four gates standing open toward the north , by which we might have entered into that everlasting rest , yet we choosed rather to walk in the paths that lead down to death ▪ and take hold of the chambers of hell . o but there are many that think the gospel cunningly devised fables and foolishnesse , ( they being unwilling to believe that which sense cannot comprehend , nor reason reach ) and this is the reason why the gospel is not imbraced , but is rejected as a humane invention ▪ and as a morning dream , &c. sermon ii. 1 joh. 3. 23. this is his commandment that ye should believe on the name of his son iesus christ , &c. there are three great and cardinall mysteries , in the unfolding of which , all a christians time ought to be spent . first , there is that precious and everlasting mystery of christs love and condiscendency , which those intellectual spirits , the angels , are not able fully to comprehend . secondly , there is that woefull mystery of the desperate deceitfulnesse and wickednesse of the heart , which no man was ever yet able fully to fathom and comprehend . and , thirdly , there is that precious mystery of that eternal felicity and blessednesse that is purchased unto the saints , that once they shall reign with christ , not a thousand years only , but throughout all the ages of everlasting and endless eternity : so that there is this difference betwixt the garden of everlasting delights , that christ hath purchased to the saints , and that first paradise and eden wherein man was placed : there was a secret gate in the first , thorow which a man that had once entered in , might go out again ; but in this second and precious eden , there is no accesse for going out . and all that is to be known of these three mysteries , is much comprehended in this , to know that they cannot fully be known ; paul was a blessed proficient in the study of the first mystery , and had almost attained to the highest classe of knowledge , and yet he is constrained to professe himself to bee ignorant of this : hence is that word , eph. 3. 19. that ye may know the love of christ , which passeth knowledge . and is it not a mysterious command , to desire people to know that which cannot be known ? the meaning whereof we conceive to be this in part , that paul pressed this upon them , that they should study to know that this mystery of christs love could not be known . ieremiah was a blessed proficient in the knowledge and study of the second mystery , he had some morning and twilight discoveries of that , and yet though in some measure he had fat homed that deep ; yet he is constrained to cry out , chap. 17. vers . 9. the heart is deceitful above all things , and desperately wicked , who can know it ? and indeed , that which solomon saith of kings , prov. 25. 3. may well be said of all men in this respect , the heavens for heighth , and the earth for depth , and the heart of man is unsearchable . the apostle paul also was a blessed proficient in the study of the third mystery , having some morning and twilight discoveries of that promised rest , and was once caught up to the third heavens , and yet when he is beginning to speak of it , 1 cor. 2. 9. he declareth all men to be ignorant of the knowledge of this profound mystery of mans blessednesse , and cryeth out , eye hath not seen , nor ear heard , neither have entered into the heart of man , the things which god hath prepared for them that love him . and if there bee any thing further to bee known of these mysteries , the grace of faith is found worthy among all the graces of the spirit , to open the seven seals of these great deeps of god. is not the grace of faith that whereby a christian doth take up the invisible excellency and vertue of a dying christ ? is not faith that precious grace by which a christian must take up the sports and blemishes that are within himself ? and is not the grace of faith , that precious grace that placeth a christian upon the top of mount pisga , and there letteth him see a sight of the promised land ? and doth open a door in heaven , thorow which a christian is admitted to see christ sitting upon his throne ? and faith hath not only a kind of omnipotency ; as is clear , that all things are possible to them that believe : but it hath a kind of omnisciency , and all knowledge that it can take up and comprehend the greatest mysteries of heaven , according to that word , prov. 28. 5. he that seeketh the lord shall understand all things , as if hee said , there is nothing dark to a believing christian , as there is nothing impossible to ● believing christian. as likewise , faith ●s that grace that must take aside the vail that is spread over the face of a crucified christ. and faith is that precious spy that goeth forth , and taketh up these wonderfull excellencies , that are in him . the grace of love , as it were , is born blind , and it hath nothing wherewith to solace it self , but that which is presented unto it by this noble and excellent grace of faith. now before wee shall speak any thing to these things that wee did propose to speak of it at the last occasion : wee shall yet speak a little unto some things which are necessary to be known , for the distinct up taking of the nature of justifying faith ; which is the great commandement of this everlasting gospel : and that which wee would first speak to shall be this . what is the reason and ground that the gospel conveyance of righteousnesse and life , ( and of the excellent things of this everlasting covenant ) should be through the exercise of the grace of faith ? for it is not said in the scripture that repentance justifieth , that love justifieth , or that mortification justifieth ; but it is faith only that justifieth , and it is faith by which a christian inheriteth the promises , so that is clear , that faith is that conduit-pype , through which are conveyed to us the great blessings of this everlasting covenant . i. and the first ground of it is this , it is through faith , that all our blessings may be known to be by love , and by free and unsearchable grace ; as is clear , rom. 4. 16. while the apostle is giving a reason why the inheritance is conveyed to a christian through faith ; it is of faith ( saith he ) that it might be of grace : for if the inheritance were conveyed to a christian through a covenant of works , then these spotlesse draughts of infinite love , and of unsearchable grace , should not be written on our inheritance , as is clear , rom. 4. 25. and it is that great designe of christ , to make his grace conspicuous in conveying salvation to us through faith. ii. there is this second ground likewise of it , that all the promises and blessings of this everlasting covenant might be sure and stedfast to us , therefore they are conveyed to us through the exercise of the grace of faith ; as is clear , rom. 4. 16. they are of faith ( saith he ) that they might be sure : or as the word is , that they might be settled , when the promises of life and of eternal salvation were conveyed to us through mans obedience , were they not then most uncertain and unstable ? but is not heaven your everlasting crown now , stedfast unto you , seeing you have that golden pillar of christs everlasting righteousnesse to be the foundation of your faith , and the strength of your confidence in the day of need ? iii. there is this third ground why the promises and excellent things of this gospel are conveyed to a christian through the exercise of faith , that all boasting and gloriation might be excluded , according to that word , rom. 3. 27. by what law is boasting excluded ? not by the law of works , but by the law of faith. and certainly , seeing christians have all the great things of heaven conveyed to them through the exercise of faith ; think yee not , that this shall be your first song when yee shall be within the gates of that new jerusalem ? not unto us , not unto us , but unto thee doth belong the glory of our salvation . o what a precious dignity were it , but for one half hour to be admitted to hear these spotlesse songs that are sung by these thousand times ten thousand , and thousands of thousands of holy angels , that are round about his throne ! doth not david that sweet singer of israel , now sing more sweetly no● he did while he was here below ? doth not deserted heman now chaunt forth the praises and everlasting song of him that sitteth upon the throne ? and doth not afflicted iob now sing sweetly after his captivity is reduced , and he entered within that land , where the voice of joy and gladnesse is continually heard ? would ye have a description of heaven ? i could give it no tearm so suitable as this , heaven is a rest , without a rest , for though there remain a rest for the righteous , yet rev. 4. 8. these four beasts that stand before the throne , they rest not night nor day , crying , holy , holy , holy , is the lord god almighty ; yet there is much divine quietnesse in that holy unquietnesse that is above . iv. there is this last ground why the blessings of the gospel , and life and righteousnesse are conveyed to us thorow the exercise of faith , that the way to attain to these things might be pleasant and easie ; we are certainly perswaded , that the way of winning to heaven by a covenant of works was much more unpleasant and difficult . but is it not an easie way of entring into the holy of holies , to win unto it through the exercise of faith ? are not all wisdoms wayes pleasantnesse , and are not all her paths peace ? was not that just self-denial in one , that said , he would not take up a crown though it were lying at his foot . but oh that cursed self-denial doth possesse the breasts of many ; so that though that crown of immortal glory and eternal blessednesse be lying at your feet , yet ye will not imbrace it , nor take it up . is not the hatred of many to christ covered with deceit , and therefore , your iniquity shall be declared before the congregation . now that what we have spoken upon this , might be more clear , and that the nature of ●ustifying faith be not mistaken , we would have you taking notice of these things . 1. that the grace of faith doth not justifie christian , as it is a work ; or because of any inherent excellency and dignity that is in this grace , above any other graces of the spirit ; ●ut faith doth alone justifie a christian instrumentally and objectively ; that is , it is ●hat by which a christian is just , by laying hold ●n the precious object of it , the righteousness of christ. and to clear this , we would only have you knowing this , that faith doth juifie , as it closeth with christ ; but not because 〈◊〉 closes with christ , which some vainly are ●old to assert ; because there is not any dig●ity or worth in the act of faith , in closing with christ that can be the foundation of our ●ustification , else it were to confound that precious decreet of free grace . 2. there is this that we would have you all knowing ; that faith is not the instrument of justification , ( as justification is taken in an active sense , ) though it is the instrument of justification , as it is taken in a passive sense : and the ground of this conclusion is this , because it is impossible that any action in man can be an instrument of any action in god : and therefore that phrase that you have so ordinarily spoken of , that faith justifieth , it is thus to be resolved , that we are justified by faith. 3. there is this that we would have you knowing , that betwixt a christians closing by faith with the righteousnesse of jesus christ , and the justification of a sinner , i say , there is no natural and indispensible connexion betwixt these two : but onely there is a connexion of divine appointment , and of free grace , though we conceive there is a natural aptitude in the grace of faith , to lay hold on the righteousnesse of christ , more then there is in any other grace of the spirit , as ye may see there is a more natural aptitude and fitnesse in the hand to receive then in any other organ of the body . 4. there is this also that we would have you knowing , that a christian in his first closing with christ , christ ( considered as crucified ) is the immediate object of his faith , and not christ considered in his personal excellencies . hence it is often in scripture , that christ as crucified , is holden forth as the immediate object of justifying faith ; as is clear , rom. 3. 5 , 24 , 25. and the ground of this assertion is this , because that it is the formall object of justifying faith , which doth formally justifie the sinne● ; and on which faith doth immediately lay hold as a ransome to satisfie justice , and as a righteousnesse in which the soul dare venture to be found when it shall stand before the judgement seat of god ; and certainly , this is christ as obedient to the death of the crosse . and it is likewise clear , that the thing which doth engage the soul to christ , is not onely because he is good in himself , but because he is good to us . 5. and there is this lastly , that we would have you knowing , that though faith doth alone justifie , yet faith doth not justifie being alone : hence is that which we have so often in schooles , fides justificat solum , licet non solitariè , that faith justifieth alone , though not being alone ; as iames doth speak , faith without works is dead , and is of no effect . now that which secondly we shall speak to , shall be this ; to point out to you some differences betwixt justifying faith , which is in a real believer , and temporary faith which is in an hypocrite , and one that is destitute of that everlasting hope , though he do pretend to have it . and first , that there is such a thing as temporary faith , is clear from luk. 8. 13. it is said there of some ▪ that they believed for a season , yea , in acts 8. 13. it is said of simon magus ( who was in the gall of bitternesse , and in the bond of iniquity ) he believed . and these in ioh 2. 23. when they did behold the miracles , they believed on iesus christ : and yet we conceive , that their faith was not sincere , and so this was not saving faith. and indeed ye may see a difference betwixt these two in the very name temporary ; for this is such a faith as doth not continue long with him that hath it , but doth evanish and passe away ; for as this is certain , that an hypocrite will not always call upon god , iob 27. 10. so that is also certain , that a hypocrite will not alwayes believe in god. i tell you , that the longest time a hypocrite doth keep his faith , iob hath set down in his 18. chap. vers . 14. their hope ( saith he ) shall bring them to the king of terrours , and then it shall be rooted out of them and their tabernacle ; their faith will bring them no further then the gates of death , and then their faith will flee away as a dream , and evanish as a vision of the night . ii. there is this difference likewise betwixt them , that temporary faith , it closeth with christ as a saviour , and for righteousnesse , but it closeth not with christ as a prince , and for sanctification ; but justifying faith taketh christ as well for a prince , as it taketh him for a saviour : and if solomon did discern who was the true mother of the childe by that , that she who would have the childe divided , was not the mother of the childe ; so we may say ▪ that they who would divide christ in his offices , it is an evidence that they are not among these who are actually made partakers of the adoption of children ; there is somewhat of this pointed at in ioh. 6. 66. where that which made many who were his disciples ( and did once believe ) desert him , was because of the hardnesse of his command , this is an hard saying , who can hear it ? and it is certain that it is a greater difficulty for a christian to take christ as a prince , then as a saviour : for by that he must make an absolute resignation of himself over to chrrst , never to be reduced . o when saw you such a sight of christ , that ye were constrained to cry our ( without a complement ) to him ; truly i am thy servant ▪ i am thy servant ? o were ye never ravished with one of his eyes , nor overtaken with one chain of his neck ? believe me , they who see him thus , do believe that his commands are not grievous . iii. there is this difference , that temporary faith is attained unto , without the exercise of the law , but justifying faith is not attained to without some measure of the exercise of the law : this is clear , mark 4. 5. where speaking of these temporary believers , it is said of them , that the fruit did immediately spring up , &c. are there not some ( it may be here ) who think they do believe , and yet were never in any measure trembling under the discovering & condemning power of the law ? is not that a mystery , that one should bring forth without travelling ? and is not this a mystery in christianity , that one should believe before he hath found the pa●gs of the new ▪ birth . i am afraid of this , that many of us have taken up our religion at our foot : for there are many who take up religion before religion take them up . but would ye know the properties of a christians faith ? it is a begotten faith , 1 pet. 1. 2. and not a faith that is taken up at our pleasure : and i would only say these two things to you , be perswaded of this , that hypocrisie may be spun with a ve●p small threed : so that the most discerning christian cannot take up that desperate enmity that is in them . how long did iudas lu●k under the name of a saint , even with these that were most discerning ? and there is this that we would say , that among all these that shall be eternally excommunicate from the presence of the lord , and from the glory of his power , hypocrites in sion shall have the bitterest cup of divine indignation presented unto them . hence it is , that christ , when he would tell the worst company that one shall have in hell , it is alwayes this : ye shall go to that place where hypocrites and sinners are : and so it would be of your concernment , that by the candle of the lord ye would search the inward parts of the belly , before ye go down to the grave with a lie in your right hand ; a deceiving heart having turned you aside . we confesse it is sad to consider these anxious disappointments that many in those dayes shall once meet with . iv. but there is this last difference betwixt justifying faith , and temporary faith , that there are three precious effects of justifying faith , which a temporary believer cannot win to . 1. to be denyed to all his enjoyments and attainments , and walk humbly under them , for we may say , that it is impossible for an hypocrite to be denyed to his enjoyments , he maketh such a deity of them , and worships them , or rather he worshippeth himself in them . there are three great graces that a hypocrite doth pursue after , ( though he rather seeketh them as gifts than as graces : ) knowledge , prayer , and humility : and though it be but little that he can attain of any of the three , ( or rather nothing in a saving way ) yet least of all can he attain to the last , yea , we may judge that there is alwayes within his bosome a standing conviction , that he could never win unto that gracious grace of humility . o could ye never win to this , to count your own righteousnesse as filthy rags , and to rejoice alone in the righteousnesse of a crucified saviour ? i would press this upon you by the way ( o christians of this generation ) forget your perfections ; and remember your imperfections ; have a holy oblivion of your attainments , but have a divine remembrance of your short comings , look more to what is before unperfected , nor to what is behind , and thus shall you evidence true justifying faith. 2. it is an effect of justifying faith to be under some constant and divine impression of the preciousnesse of jesus christ , according to that word , 1 pet. 2. 7. to you who believe , christ is precious ; it is not said , that christ was precious , or shall be precious , but it is said , he is precious , which doth import , ( as we use to speak ) a continued act ; did ye never know what it was to dwell twenty four hours under the impression of the matchlesse excellency and precious worth of a crucified saviour ? i will pose you with this . are there not some here ( and elsewhere ) that passe under the notion of saints , that never knew what it was to dwell half an hour under these high and elevaring thoughts of the preciousnesse of jesus christ ? so that wee professe we cannot tell whether we shall call him precious or undervalued : but wee may conjoyn these two names together ; that he is precious ( and yet ) undervalued christ. 3 ▪ by true justifying faith , a christian winneth to mortification of his invisible and predominant lusts , which is impossible for a temporary believer to win to . and is there not a great difference betwixt an idol when it is cast out , and an idol when it goeth out ? i will tell you the great mortification of hypocrites , the devil was living in them as one that was a black one , and now hee cometh again and transformeth himself into an angel of light : he was living in them before by his spirit of prosanity , and now hee liveth in them by the spirit of hypocrisie , and counterfeiting of these things that were never clear attainments , while it is the noble dignity of faith , act. 15. 9. to purifie the heart . but are there not many here who never knew what it was to mortifie one lust for christ ? can such a delusion overtake you o●athiests ▪ that ye shall reign with christ , if ye die not with him ? there is an opinion vented in these dayes , that there may be repentance in heaven , and i think it would seem that the christians of this age have much of that opinion , we are so little in repentance while we are here below : but know that faith and sanctification are two inseparable companions : and let me tell you , if ye would know the compend of the precious exercise of faith ? it is this , faith hath three great things , that it perpetually contemplates and views . 1. faith looketh to the promise , and there it doth rejoyce and rest upon it . 2. faith looketh to the duties that are commanded , and there it cryeth out , here am i , i will obey and hearken unto the voice of the word . and , 3. faith looketh to the crown , and there it doth exult and sweetly rejoyce in divine expectation . and o what a sight is that , to behold that everlasting prince standing at the end of our race , having a crown in his right hand , with this motto ingraven on it , hee that persevereth to the end shall be saved ? and what a faith suppose yee shall it be thought when wee shall get on that immortal crown of blessednesse ? what think ye is the exercise of these that are above ? o heaven , heaven , if we did know it , would we not be in a holy extasie of desire , till we were there ! and blessed be he eternally , that hath purchased that precious felicity to us . now we shall at this time shut up our discourse , by speaking a little to these things , in which a christian doth ordinarily meet with assurance of his interest in god , and is put to the divine actings of the grace of faith , for there are some sealing times to a christian. i. the first time of the sealing is , after the mortification of some predominante lust and idol , then they are admitted to read their names in these precious and ancient records of heaven , and to see ( in these books ) their unworthy names written by the hand of that everlasting prince . this is clear , rev. 2. 17. to him that overcometh will i give a white stone , and in the stone a new name written , that no man knows , saving he that receiveth it . and from that 2 tim. 4. 8. believe mee , more mortification would make more believing , but would ye know the original of misbelief ? it is the want of exercise of spiritual mortification of our lusts . i know not where the most part of us intendeth to lodge at night , but this is certain , that wee live with much contentment with our lusts , and these predominant idols that doth so much possesse us . ii. it is readily a sealing time to a christian , when hee is admitted to the divine enjoyment of these satisfying delights that are to be found in christ : when was it that the spouse cryed out so often , my beloved is mine , and i am his ? was it not when she was brought to the banqueting house , and his banner over her was love ? believe mee , more communion with an absent christ , would make more intimation ( in a divine manner ) of our peace with him : wee desire to blesse these that are above the reach of all these disputings , and questionings that wee are so much subject unto . iii. this is a sealing time to a christian , when hee is much in the exercise 〈◊〉 secret prayer , and of much conversing , and corresponding with god in that duty , as is clear from that word in dan. 9. 21. when daniel was praying at the evening oblation , in the ●3 . verse he meets with a divine intimation of his peace with god , o man greatly beloved of god ; as the original hath it , o man of great desires ; for he was desirable indeed , and precious to him who holdeth the saints in his ●ight hand . iv. this is also a sealing-time to a christian , when hee is called to the exercise of some great work , and is to be put upon some eminent holy employment , this is clear , ier. ● 5. where ieremiah being called to preach the gospel unto such a rebellious people , ●hen hee hath this eternal election declared ●nto him : before thou wast formed in the womb , i knew thee ; christ , as it were , giveth them that , to be meat to them for fourty dayes , and that in the strength of it , they may go many a dayes journey . v. there is also another sealing time : when ● christian is first begotten to a precious and everlasting hope : for when at first christians begin to be acquaint with christ , even then sometimes he declareth to them his boundless and everlasting love : and that is the ground why some of those who are but babes in christ , ●re so much in the exercise of diligence , so much in the exercise of the grace of love , and ●o much in the exercise of the grace of tendernesse , it is even because of the solemn impression of their interest in christ , that , as it ●ere , they are daily taken in to read their own names in legible letters , in the lambs book of life . vi. and there is this last time , that is ● sealing time to a christian , and that is , when he is put under some sad and afflicting dispensation : when the furnace is hot seven times more then ordinary , then doth god condescen●●o manifest himself to his own : when was it that iohn met with most of the revelation● of heaven ? was it not when hee was in the isle of patmos , for the testimony of jesus christ● kingdom , and patience of our blessed lord ? rev. 1. 9. and in that place , 2 cor. 4. 16. though our outward man decay , yet our inward man is renewed day by day . now wee would presse you to bee more serious in the exercise of this precious grace ▪ and i shall tell you the compend of christianity in these few words . 1. by faith to solace your selves in christs invisible vertues and excellencies . and , 2. by hope , to be● viewing that precious crown , and these everlasting dignities that are to bee given to the saitns . and , 3 ▪ by mortification , to be crucifying your idols . and , 4. by patience ▪ to bee possessing your souls , untill once ye● shall passe through that dark land , to tha● valley of everlasting delight . and as fo● those that contemne , and undervalue th● bloud of this everlasting covenant ( and 〈◊〉 would have all these that delight not in closing with christ , and these who have no● misbelief as their crosse , to consider this ) the wrath of the living and eternal god do●● abide upon them who do not believe , according ●● that word , ioh. 3. 36. he that believeth ●●ot , the wrath of god abideth on him . it is a remarkable phrase ; because of this the wrath of god will not bee a pilgrime to a mishbe●ever , that will turn aside to tarry but for 〈◊〉 night , but the wrath of god ( to them who will not believe ) shall bee their houshold ●ompanion , and shall dwell with them ; and ●o , wo to them eternally , who have this sad ●nd everlasting companion to abide with ●hem , the wrath of a living god. there is ●ne thing we would have these knowing , that among all these who are eternally to bee dearted from jesus christ , misbelievers are put ●● the foremost rank , rev. 21. 8. there he is to ●ut away the fearful and unbelieving . and ●om 2 thess 1. 18. when christ shall come from heaven with ten thousand of his saints , ( what ●o do ) it is even to execute vengeance on th●se ●hat obey not the truth of the gospel ▪ that is , who do not believe . and i pose your own hearts with this , whether or not your names ●ee written there in that ●oll , among these sho shall be cut off ? and that word , 2 thes. ● . 12. that they might be damned who believed ●ot , but took pleasure in unrighteousnesse . o but ●he wrath of a dying christ , and of a crucifi●d saviour is dreadful ! it is more sad and ter●ible then the wrath of god should have been 〈◊〉 christ had not died . i will tell you ( o ●ypocrites in sion ) the worst news that ever were published in your e●●s , and it is this , christ died and rose again , ( and to those that ●re begotten to a lively hope , they are glad ●●dings of great joy , and therein they may comfort themselvs ) but ye may wear a rough garment to deceive , and go to heaven in your own apprehension : but , o the sad disappointment that is waiting on many such ▪ and to close with this , we would obtest you ▪ as ye would answer to your terrible & dreadfull judge , that shall stand one day upon his throne , which he shall fix in the clouds , we obtest you by all the joyes of heaven , and we obtest you by all the everlasting pains of hell ▪ and we obtest you by all the curses that are written within the volume of this book , and by all the sweet & comfortable promises that are in this everlasting gospel , and by the love that ye owe to your immortal souls , and as ye would not crucifie christ afresh , believe , and imbrace the offers which are presented now unto you . know ye whether or not this shall be the last summonds that ye shall get to believe ? that so , if ye do reject it , christ shall come from heaven , and pronounce that sad and lamentable sentence to you , depart from me 〈◊〉 cursed , i know you not . now , to him that ca● blesse these things to you , we desire to give praise . sermon iii. 1 joh. 3. 23. this is his commandment that ye should believe on the name of his son iesus christ , &c. it was a command that solomon gave unto his son , prov. 22. 26. that he should not be surety for debt , nor should be one of those that stricketh hands ; but , o! what spotlesse breaches of that command hath our blessed lord jesus committed , when he did condescend to be surely for our debt , and to pay that , that was impossible for us to satisfie ? hath not christ made a precious exchange with sinners ? he wreathed about his own precious neck , that bond and yoke of our iniquities , and hath given to us that unweariable , easie , and portable yoke of his commandements ; among which this is ●ne , that wee should believe on him . spotlesse christ was made sin for us ▪ that sinful we might be made the righteousnesse of god in him : and is not this the condemnation of the world , that we will not believe in him ? that wee will not delight ourselves in loving of him ( and i would say this to you , that though you should weep the one half of your dayes , and pray the other half , yet , if ye want this noble grace of faith ▪ your righte●usnesse shall be but like a menstruous cloath and filthy rags before him : for what is pray●ng without believing , but a taking of his ●lessed name in vain ? what is our confer●ing upon the most divine and precious truths of god , without believing ? is it not ● lying to the holy ghost , and a flattering of god with our mouth ? and we would have you knowing this , that there is a sweet harmony that is now madeup betwixt moses and christ , betwixt the law and the gospel . the law bringeth us to christ as a saviour , and christ bringeth us back again ●o the law to be a rule of our walk , to which we must subject our selves . so then , would ye know the compend of a christian● walk ? it is a sweet travelling betwixt mount sinai and mount sion , betwixt moses and christ , betwixt the law and the gospel . and we conceive that the more deep that the exercise of the law be in a christians conscience , before his closing with christ , there is so much the more precious and excellent advantages waiting for him . i. there is this advantage that waiteth on the deep exercise of the law : that it is the way to win to much establishment in the faith , when once we begin to close with christ. o christians , would ye know that which maketh the superstructure and building of grace to be within you , as a bowing wall and as a tottering fence ? ( so that oftentimes y● are in hazard to raze the foundation ) it is this , yee were not under the exercise of the law before your believing in jesus christ. there are some who do not abide three dayes at mount sinai , and these shall not dwel● many dayes at mount sion . ii. there is this advantage that waiteth on the deep exercise of the law , it maketh christ precious to a mans soul. what is that which filleth the soul of a christian● with many high and excellent thoughts of christ ? is it not this , to have the law registrating our band , and putting us ( as we use to speak ) to the horn ? that is , to have the law cursing us , and using the sentence of condemnation against us . that which maketh us have such low and undervaluing thoughts of precious christ , is , because the most part of us are not acquainted with the deep and serious exercise of the law : that is a mystery to the most part of christians practice . ye know that there were four streams which went out from the paradise of god , into which man was first placed : and so we may say , that there are four golden streams , by which lost and destroyed man is brought back again to this eden and paradise of everlasting delights . first , there is the precious stream of christs righteousnesse , by which we must be justified . and secondly , there is that stream of his sanctification , by which we must be purified . thirdly , there is that stream of the wisedom of christ , by which we must be conducted through this wildernesse wherein we have lost our way . and fourthly , there is that stream of christs redemption , by which we must be delivered from the power of our enemies , and must turn the battel in the gate . it is by the redemption of christ that we shall once sing that triumphant song , o death , where is thy sting ? o grave , where is thy victory ? o but all these streams will be sweat and refreshing to a soul that is hotly pursued by the law. so long as we see not the uglinesse of our leprosie in the glasse of the law , we have our own abana and parphar , that we think may do our turn : but when once our case is truly laid open to us , then will we be content to wash our selves in iordan seven times . iii. there is this advantage that waiteth on the deep exercise of the law , that it maketh a christian live constantly under the impression of the sinfulnesse of sin . what is it that maketh sin exceeding sinfull to a christian ? is it not this , he hath been fourty dayes in moses school ? and we conceive that the ground why such fools as we make a mock of sin , is , because we know not what it is to be under the power of his wrath and the apprehensions of the indignation of god. but now to come to that which we intend to speak of : we told you , at the first occasion that we spake upon these words , that there were many excellent things concerning the grace of faith , holden forth in them . the first thing ( which was holden forth concerning this radicall grace of faith ) was the infinite advantage that redoundeth to a christian through the exercise of faith , and giving obedience to this command : which we cleared to be holden forth , not onely from the scope , but also from the nature of this command . and now to speak a little to the point , we shall propose these considerations , that may abundantly shew how advantagious ● thing this excellent grace of faith is . i. the first consideration , that speaketh it , is this , that faith maketh christ precious to a soul , according to that word , 1 pet. 2. 7. to you that believe , christ is precious . and we would have you knowing this , that faith maketh christ more precious to a soul , nor sense , or any other thing can make him . and first , faith maketh christ more precious nor sense , because the estimation which the grace of faith hath of christ , it is builded upon the excellency of his person : but the estimation of sense it is builded upon the excellency of his actings : so that , because he is such to them , therefore they love and esteem him . but that heroick grace of faith , it taketh up the excellency of christs person , and that maketh him precious to them . secondly , faith makes christ more precious then sense , because sense looketh to that love which christ manifesteth in his face , and in his hands , and in his feet : but faith looketh to that love which is in his heart . sense will cry forth , who is like to thee ? whose countenance is like lebanon , excellent as the cedar : whose hands are as gold rings , set with beryl , and whose legs are like pillars of marble set in sokets of gold. sense will look to the smylings of christ , and will wonder ; it will look to his dispensations and actings , and will be constrained to cry out , who is like unto thee ▪ but the grace of faith solaceth it self in the fountain from whence all these springs and sweet inundations of love do flow . thirdly , faith maketh christ more precious then sense ; because faith looketh not only to what christ is presently , but unto what christ is from eternity before time , and what christ shall be unto eternity after time ; but sense onely doth look to what christ is presently . and ye must conceive , that the sweet travelling of faith betwixt infinite love from eternity before , and infinite love unto eternity after , must make faith to fall in a sea of wondering , and raiseth the thoughts to the highest pito● of desire and estimation . fourthly , we may likewise adde , that the impression of the preciousnesse of christ , which sense maketh upon the soul , it is not so constant , not so single , as that which faith doth make . o but the grace of faith giveth the christian a broad look of christ , and letteth him see christ cloathed with ornaments of glory , and divine majesty . sense followeth christ rather that it might see his miracles ; and love , that it may be fed with loaves ; but faith follows christ for himself above all . ii. the second consideration to speak the advantage of it , is , that the grace of faith , it hath , as it were , an arbitrary power with god ; so that whatsoever a christian shall seek in faith , hee shall receive it . it is the noble gift that was once given to faith , that it should never seek any thing and bee denyed , according to that word in matth. 21. 22. and all things whatsoever ye shall ask in prayer , believing , ye shall receive it : and that word in joh. 15. 7. abide in me , that is , believe , and the promise is annexed to this , whatsoever ye shall ask , yee shall receive : and it is clear likewise from the preceeding verse to our text , that if we obey this command of faith , whatsoever we shall ask of god , we shal receive it . and i would speak these two things to you from this . first , that oftentimes christ putteth a blank in a christians hand , who is much in the exercise of faith , according to that in matth. 20. 32. is there not an ample blank put into that mans hand , what wilt thou that i should do unto thee ? christ desireth him to fill up that blank with what he would ; and secondly , there is this which is one of the greatest steps of christs matchlesse condescendency , that oftentimes when his own have sought in their presumption a blank to be put in their hand , christ condescendeth to give it , according to that strange passage in mark 10. 35 , 36. the two disciples who present this desire to christ , we desire , say they , that whatsoever we ask , thou shall give it unto us , and presently that is answered , what will ye that i should do for you ? christ hath an infinite good will to satisfie the desires of his own : and that which yet more speaketh out christs boundlesse good will , to satisfie the desires of all that belong to him ; it may be cleared in that word , ioh. 16. 24. where he chargeth his disciples with this , hitherto ( saith he ) have ye asked me nothing ; ye must not suppose that peter , iames and iohn never sought a sui● of christ , but the meaning of that expression is this , ye sought nothing in comparison of that , which i was willing to give , and which your necessity did call for at my hands , which ye should have sought . iii. there is this third consideration to point out the advantage of faith , it is that grace , that keepeth all the graces of the spirit in life and exercise ; faith is that higher wheel , at the motion of which , all the lower wheels do move ; if so wee may speak , faith is that primum mobile , that first moves and turns about all these lower graces of the spirit , according to that , 2 pet. 1. 5. adde to your faith , vertue , and to your vertue , patience , and to your patience , brotherly kindnesse . first , the grace of faith keepeth in exercise the grace of love , as is clear , eph. 3 17. where these two graces are conjoyned : as likewise from rom. 5. 1. compared with verse 5. being justified by faith . then this effect followeth upon it , the love of god is shed abroad in our hearts : and so it is certain , that faith keepeth love in life . faith ( being the spy of the soul , and that intelligencer , and precious messenger ) it goeth out , and bringeth in objects unto love , faith draweth aside the vail , and love sitteth down and solaceth it self in the discoveries of faith. secondly , the grace of faith likewise , it keepeth the grace of mortification in exercise : as is clear not only from ephes. 6. 6. but from 1 ioh. 5. 4. this is our victory whereby we overcome the world , even our faith ; and it is certain , that faith keepeth mortification in exercise , and advanceth holinesse , not only because of this , that faith is that grace that presenteth to a christian the absolute purity and spotlesse holinesse of jesus christ : but also because it maketh them esteem their idols tastlesse as the white of an egge , and they become unto them as their sorrowfull meat . the best principle of mortification is this , the discoveries of the invisible vertues of jesus christ. that mortification which a●iseth from the lovely discoveries of the excellency of jesus christ , is most real and abiding , as these waters which riseth from the highest springs are not onely constant , but likewise most deep and excellent . thirdly , faith likewise hath influence upon mortification , as it doth take hold of that infinit strength that is to christ , by which a christian is inabled to mo●●ifie his corruptions . fourthly ▪ faith likewise maketh application of the bloud of sprinkling , by which wee are purified from dead works . fifthly , likewise the grace of faith keepeth in exercise the grace of humility , as is clear ▪ rom. 3. 27. by what law , saith he , is boasting excluded ? it is not by the law of works , but by the law of faith. sixthly , faith keepeth in exercise the grace of joy , as is clear , rom. 15. 13. now the god of hope fill you with all joy , and peace in believing : so that ye see the proper fruit of faith is , joy in the holy ghost . and certainly , did wee believe more , wee should rejoyce more . seventhly , and lastly , faith keepeth in exercise the grace of hope : for it is impossible for hope to bee in lively exercises , except faith once bee exercised : which may bee a shame unto you ; for how can wee hope to attain the thing that is promised , except our faith first close with the promise ? so there is this difference betwixt the grace of faith , and the grace of hope : the grace of faith closeth with the promises , but the grace of hope , it closeth with the thing that is promised . iv. there is this fourth consideration , that may speak out the excellency of the grace of faith ; it is that grace , by which a christian doth attain to most divine fellowship , and constant correspondency with heaven . would yee have that question resolved and determined , what is the best way , not to stir up our beloved , nor awake him untill he please ? it is this , be much in the grace of faith : this is clear from eph. 3. 17. that christ may dwell in your hearts by faith : by the exercise of all other graces , christ is but a sojourner , that turneth aside to tarry but for a night ; but by the exercise of this grace , he cometh to take up house with us . i will tell you what faith is , it is a ladder that reacheth betwixt heaven and earth : by the steps of which , a christian doth daily go up to heaven , and converse with the higher house . faith is that grace , ( as the apostle speaketh ) by which wee have accesse to the throne of his grace . faith ushers in the believer to the throne : and without it hee cannot have accesse there , nor joy when he is there . v. here is this advantage that attendeth the exercise of faith ; a believing christian is a praying christian : according to that word in mark 9. 24. where these two are conjoyned together , lord , i believe : and then hee falleth to his prayer presently after that confession , help thou my unbelief . and it is clear from psal. 63. 1. o god ▪ thou art my god , early will i seek thee , my soul thirsteth for thee . and sometimes faith is a most impatient grace : but we may alwayes say of it , that it is a most diligent grace . oh is it not the neglect of this precious exercise of faith and of the duty of secret prayer , that makes our leannesse testisie to our face , and maketh our souls as a barren wildernesse ? i am perswaded of this , ( that since christ had any followers , and since ever this everlasting go●pel was preached in paradise ) the exercise of secret prayer was never so much neglected . wee have turned over all our prayers into complements with god. we know not what ●t is to rise at mid-night and call upon god , and to inquire after our maker under the silent watches of the night . o but it is a sweet di●ersion from sleep , to retire our selves ( in the ●ilent seasons of the night ) from all thoughts ●bout ▪ worldly matters , and to converse with ●hat invisible majesty . vi. there is this sixth consideration to ●oint out the advantage of faith : that faith ●s that grace that doth facilitate a christians obedience , and maketh it most pleasant and ●asie ; this is clear from heb. 11. 8. by faith abraham , when commanded to go to a strange land , obeyed , and went out , not knowing whether ●e went : the word may be rendered , he did ●hearfully obey . and ver . 17. by faith he of●ered up his only son. would ye know the rea●on why his commands are your burden , and why his precepts are your crosses ? it is be●ause of this , yee do not believe : and so it is most certain , that it is impossible for a chri●tian to attain to a pleasant way of obedience , ●ithout the exercise of faith. faith holdeth ●p the crown to a christian , and this crown ●aketh him to obey . faith gathereth strength ●rom christ , and that strength maketh obe●ience very easie . faith ●aketh up the excellency of christ , and this maketh a christian to look upon his duty , more as his dignity , then his duty . and we are perswaded of this , that our chariot wheel should move more swiftly , ( like the chariots of aminadab ) if we were more in the exercise of the grace of faith. would ye know an answer to that question . what is the first most requisit for a christian while here below ? faith ; and what secondly is most requisit ? faith ; and what thirdly is most requisit for a christian ? even faith. faith above all things , and above all things , faith. vii . there is another advantage of it , that by faith our service and prayers are accepted of god. would ye know what is the prayer of a christian that is not in faith ? i● is a smoak in his nostrils , and a fire that burneth all the day . the unbelievers sacrifice is an abomination to the lord. this is clear from heb. 11. 4. by faith abel offered up unto god a more acceptable sacrifice then cain ; and we conceive that there are many unanswered prayers which we do put up , because we want that noble exercise of faith. viii . and lastly , we shall likewise add● this , that faith is the gra●e by which a christian hath that perfect and immediate sight ( as it were ) of great things that are promised to him ; faith bringeth a christian withi● sight of heaven , and faith bringeth a christian within sight of god ; according to tha● word , heb. 11. 1. faith is the evidence ● things not seen , and that noble pa●adox , th●● is said of faith , heb. 11. 27 ▪ by faith mos●● saw him that is invisible . is it not an impossible thing , to see that , which cannot be seen ? but the meaning of it is this , that faiths discoveries of god , are as certain and sure , as the discoveries of our bodily eyes are : faith is an intelligent grace , yea , it is a most sure and infallible grace ; what will faith not do ? and what can yee do who want faith ? now to enforce the advantages and excellencies of faith a little more , wee shall propose to you the disadvantages of that wofull sin of unbelief . i. there is this disadvantage of the sin of unbelief , that all the actions that proceed from an unbeliever , they are impure and defiled , according to that in tit. 1. 15. but unto them that are defiled , and unbelieving is nothing pure ; but even their mind and conscience is defiled . their prayer is unclean : yea , ( as solomon speaketh ) their plowing is sin : yea their going about the most excellent duties ( for matter ) is an abomination to god , according to that word , rom. 14. 23. what ever is not of faith , is sin . so the want of faith is the great polluter of all our actions and of all our performances . ii. there is this second disadvantage of misbelief , that it is impossible for one in the exercise of unbelief , to mo●tifie a lust or idol : and wee may allude unto these words in matth. 17. 20. when his disciples came to him and asked this question , why could wee not cast out this devil ? that was given as an answer , because of your unbelief : unbelief is that , which taketh up arms for our idols ; and doth most strongly defend them : for there is nothing that will kill corruption so much , as the exercise of faith : and when that is laid aside , we have laid by our weapons , and have in a manner concluded ● treaty of peace with our idols , that we shall not offend them , if they offend not us . iii. there is this disadvantage that waiteth upon the sin of unbelief , that such an one cannot win nor attain to the grace of establishment , but is alwayes as the waves of the sea , tossed to and fro , untill once hee win to the exercise of faith , as is clear from isa. 7. 9 ▪ except ye believe , ye shall not be established . iv. there is this disadvantage that waiteth on it ; it is the mother of hardnesse and stupidity of heart , according to that word in mark 16. 14. where he upbraideth then because of their unbelief , and then that danger followeth , to wit , hardnesse of heart , this is clear also from act. 19. 9. where these two sister ▪ devils are conjoyned and locked together , unbelief and hardnesse of heart , because it is unbelief indeed , that hindereth all the graces , by which the grace of tendernesse must be maintained . v. there is this disadvantage in the sin of unbelief , that it is big with childe of apostacy from god , and of defection from him , according to that word , heb. 3. 12. beware lest there be in any of you , an evil heart of unbelief ( and there the fruit of it ) to depart from the living god. and certainly it is no wonder , that unbelief travel in birth , till that cursed childe of apostacy be brought forth ; not onely because of this , that an unbelieve● loseth the thoughts of the excellency of christ , but also because he increaseth in his thoughts of love towards his idols ; for christ doth decrease in those who misbelieve , and their idols do increase in their love , and in their desires , and in their estimation . vi. there is this sixth disadvantage in the sin of unbelief , it hindereth the communication of many signall workings and tokens of the love and favour of the most high , according to that sad word that is in mat. 13. 58. at the close , he could not do many mighty works there because of their unbelief . unbelief , as it were , laid a restraint on christ , that he could not effectua●e these things which he was willing to perform . and ( to shut up our discourse at this time ) i would only adde these two aggravations , which may somewhat enforce what we have spoken ; ( i say ) there are these two aggravations in the sin of unbelief , even in his own who have a right ( and also his call ) to believe : 1. that after christ hath given most sensible discoveries of himself , wherein yee have seen him , as it were , face to face , yet wee will not believe : this is clear from ioh. 6. 36. though ye have seen me , saith christ , yet yee do not believe in me . there is not a manifestation of christs presence , but it is a witnesse against you , because of your unbelief . would ye heat the voice of sense , that is rectified ? it is this , believe on the son of god. secondly , that notwithstanding of the signal demonstrations of the power of christ , yet , though it were the mortifying of some lust and idol within them , yet they will not believe , but upon new temptations will doubt of his love to them . christ preacheth faith by his word , he preacheth faith by his fufferings , he preacheth faith by his dispensations , he preacheth faith by his promises , he preacheth faith by his rods , and if these five instruments will not ingage your hearts to believe , what can move them ? do not his two wounds in his precious hands , preach out this point of faith , believe him ▪ doth not that hole opened in his side , preach this doctrine , that we should believe in him . and these two wounds , that he received in his precious feet , do they not preach this , that we should believe on a crucified saviour ? and we would only say this , that sometime it is the case of his own , that after the convictions of this , that it is their duty to believe , and also after some desires to close with christ , yet they find inability to close with him . is it not certain that to will ( to believe ) is sometime present with you : but how to perform ye know not ? and i would have a christian making this foursold use of such a dispensation as that , ( which is most ordinarily ) when convictions of our duty to believe , and some desires to close with christ , is not followed with actual performances . 1. to study to have your convictions more deeply rooted within you ; for it doth sometimes follow , that resolutions and min●s to believe , are not blest with actual believing ; because the conviction of our duty to believe , is not deeply imprinted upon your conscience . 2. be convinced of that desperate enimity ( and that mystery of iniquity ) that is within you , that yee can have some will to do , without ability to perform . wee confesse , it is not an ordinary disease in these days , to have such a contrariety betwixt a christians will and his practice , our will for the most part being no better then our practice ; but sometime it is , which may make you cry forth , o wretched man that i am , who shall deliver me from this body of death . 3. that ye would be much in the imploying of christ , that as hee hath given you to will , so also hee might make you to do . christ is about to convince his own in such a dispensation as that , that faith is the gift of god : faith is so noble a grace , that it cannot be spinned out from our resolutions , nor from our endeavours ; faith is such a divine plant , as the fathers right hand must plant in our souls . 4. let it convince you of the excellency of the grace of faith ( for the difficulty of attaining to any thing may speak out the excellency of that thing ) there is no sin but it may be easily win at ; there is an easinesse and facility to overtake the paths of our idols : but the graces of the spirit are so excellent things , that wee must fight before we attain them . and you who are strangers to christ iesus ( and have never known what ●t is to close with him ) wee would request you in christs name to be reconciled to him . what know ye , o men , ( or rather atheists ) but this shall bee the last summonds that yee shall get to believe ? and that because yee disobey this precious summonds , there shall be one presented to you that yee cannot sit . i remember of one man , who looking upon many thousands that were under his command , weeped over them , when he considered how that within a few years all these should be laid in their graves , and should be in eternity . o but it were much of our concernment , to bee trying our selves how it is with us . we are not afraid that it is a breach of charity , to wish that but one of each ten that are within these doors , were heirs of the grace of life , and had the solide and spiritual expectation of heaven . i think , if christ were to come presently to speak to us ; hee might not onely say to each twelve that are here , one of you shall betray me : but wee are afraid , that hee would say to each twelve that are here , eleven of you shall betray mee , and but one only shall passe free . o doth it not concern you , to enquire where ye shall rest at night , when the long shadows of the everlasting evening shall be stretched out upon you ? i think there are some , that are so settled upon their lies , that if they were one day in hell , and saw all the torments that are there , and were brought from it the next day to live on earth , they would not repent . and more , there are some , that take them up one day to see the joyes of heaven , and bring them back again , they would ●ot pursue after these blessed and everlasting ●njoyments . o is not christ much underva●ued by us ? but i must tell you this , one wo ● past , but behold another wo is fast coming . o ●he s●reighing of these spirits that are enter●d into their everlasting prison-house , out of which there is no redemption . what shall ●e your choise , when christ shall come in the ●louds ? i am perswaded , there are many , ●o whom , at that day , this doctrine would be ●avishing , viz. that there were not a death , ●hat there were not a god , and that there were ●ot an eternity . oh! will yee believe , that ●he sword of the iustice of god is bathed in hea●en , and shall come down to make a sacrifice , ●ot ▪ in the land of idumea , nor in the land of bozra ; but hee is to make a sacrifice among his ●eople , who seemed to make a covenant with ●im by sacrifice . ah , ah , shall we say that ? ●f that argument were used to many ▪ , that within fourty dayes they should bee at their ●ong and everlasting home , they would yet ●pend thirty nine of these days in taking plea●ure upon their lusts ▪ i am perswaded of ●his , that there are many who think that the ●ay betwixt heaven and earth is but one days ●ourney ; they think they can believe in one day , and triumph at night : but o! it shall ●e a short triumphing that such believers as ●hese shall have . therefore , o study to close with a crucified saviour , rest on him by faith , delight your selves in him with love , and let your souls be longing for the day when your ●oice shall bee heard in heaven ( and o how ●weet shall it be sung ) arise , arise , arise , my love , my dove , my fair one , and come away : fo● behold your winter is past , your everlasting summer is come , and the time of the singing of birds is near : when christ shall come over these mountains of bether , hee shall cry , behold i come : and the soul shall sweetly answer , come blessed lord iesus , come . o what a life shall it be ! that with these two arms yee should eternally incircle christ , and hold him in your arms , or rather be incircled by him ? wait f●● him , for he shall come , and his reward is with him , and he shall once take home the wearied travellers of hope . sermon iv. 1 joh. 3. 23. this is his commandment that ye should believe on the name of his son iesus christ , &c. there are two great and excellent gifts , which god in the depth of his boundlesse love hath bestowed on his own . first , there is that infinit gift and royal donation , his own beloved son , jesus christ , which is called , the gift of god , ioh. 4 10. and secondly , there is that excellent gift of the grace of faith , which god hath bestowed upon his own , which is also called ▪ the gift of god , ephes. 2. 8. faith is the gift of god. and is it not certain , that these two gracious gifts ought to ingage ou● souls and hearts much unto him ? infini●e majesty could give no gift greater nor his s●● , and infinite poverty could receive , no ●●her gift so suitable as christ ; it was the most noble gift that heaven could give , and it is the greatest advantage for earth to receive it . and wee could wish that the most part of the study and practice of men ( that is spent in pursuit after these low and transient vanities ) might bee once taken up in that precious pursuit after christ. we could wish that all the questions and debates of the time were turned over into that soul concerning question , what shall we do to be saved ? and that all the questions , controversies , and contentions of the time were turned over into that divine contention and heavenly debate ▪ who should be most for christ , who should be most for exalting of the noble and excellent plant of ●enown ; and that all our judgings and searchings of other mens practices and estate might ●e turned over into that useful search , ●ro ●rove and examine our selves whether we be in ●he faith or not . and i would ask you this question , what are your thoughts concern●ng precious christ , seeing he is that noble ●bject of faith ? we would only have you ●aking along these things , by which christ may be much commended to your hearts : first , there was never any that with the ●yes of faith did behold the ma●ehlesse beau●y and transcendent worth of that crucified ●aviour , that returned his enemy . there is ●oul conquering vertue in the face of christ , ●nd there is a heart captivating and over●oming power in the beau●y of jesus christ. ●his first sight that ever persecuting saul got of christ , it brought him unto an endless● captivity of love . secondly , there is th● that we would say of precious christ , whic● may engage our souls unto him , that for al● the wrongs believers do to christ , yet hat● he never an evil word of them to his fatthe● but commends them : which is clear fro● that of ioh. 17. 6. where christ doth con●mend the disciples to the father for th● grace of obedience , they have keeped th● word : and for the grace of faith , verse 8 ▪ they have believed that thou didst send me and yet were not the disciples most defecti●● in obedience , both in this , that they did no●● take up their crosse and follow christ : and al●● in that , they did not adhere to him in th● day that he was brought to cajaphas hall and were they not most defective in the gra●● of faith ? as is clear from matth. 17. 17. a●● likewise from ioh. 14. 1. he is pressing the● to believe in him , and yet he doth comme●● them to the father , as most perfect in th● things . thirdly , there is this that w● would lastly say of him who is the noble o● ject of faith , look to the eminent depth● christs condescendency , and then ye will provoked to love him. was it not infi●●●● love that made christ to ly three dayes in t●● grave , that we might be through all the ag● of eternity with him ? was it not in f●●●● condescendency that made his precious he wear a crown of thorns , that we mig●● eternally wear a crown of glory ? was not infinite condescendency that made chr●●● wear a purple robe , that so we might w●● that precious robe of the righteousnesse of ●he saints ? and was it not matchlesse condescendency , that christ , who knew no sin , was made sin for us , and like unto us , that so we might become like unto him , and be made the righteousnesse of god in him. but to come to that which we intend main●y to speak upon at this time , which is that ●econd thing that we proposed to speak of ●rom these words : and that is concerning the excellency of this grace of faith , which we cleared was holden out in that , that faith was called his commandment , which is so ●alled by way of eminency and excellency . there are many things in scripture , which may sweetly point out the precious excel●ency of this grace of faith , and we shall only ●peak to these things . i. the first thing that speaketh out the ●xcellency of faith is this , it exerciseth it ●elf upon a most noble object ( to wit ) jesus christ : faith and love being the two arms ●f the immortal soul , by which we do im●race a crucified saviour , which is often ●ointed at in scripture : and we shall point ●t these three principall acts of faith , which ●t exerciseth on jesus christ as the object fit . 1. the first is , to make up an union be●wixt christ and the believer ( faith being ●ndeed an uniting grace , and that which ●nitteth the members to the head ) and to ●ake this more fully appear , we would point ●ut a little what sweet harmony and cor●espondency there is betwixt these two sister graces , ( to wit ) faith and love . faith i● that nail , which fasteneth the soul to chri●● and love is that grace which driveth that nai● to the head ; faith at first taketh but a tender grip of christ , and then love cometh i● and maketh the soul take a more sure grip o● him . secondly , ye may see that harmon● in this ; faith is that grace which take● hold ( as it were ) of the garments of chris● and of his words : but love ( that ambitio●● grace ) it taketh hold of the heart of chris● and , as it were , his heart doth melt in th● hand of love . thirdly , it may be seen i● this , faith is that grace , which draweth th● first draught of the likenesse and image christ upon a soul , but that ( accomplishin● grace of love , it doth compleat these fi●… draughts and these imperfect lineaments 〈◊〉 christs image , which were first drawn on th● soul. fourthly , by faith and love the hea●● of christ and of the believer are so unite● that they are no more two , but one spirit . 2. there is this second act that faith 〈◊〉 exciseth on christ , and it is in discovering t●● matchlesse excellencies , and the transce●dent properties of jesus christ , o wh●● large and precious commentaries doth fai●● make upon christ ? it is indeed that faith ●●spy , which doth alwayes bring up a go●● report of him . hence it is , that faith is c●●led understanding , colos. 2. 2. because it ●● that grace , which revealeth much of the pr●cious truth of that noble object . 3. and there is this third noble act 〈◊〉 faith , exercising it self upon christ , 〈◊〉 maketh christ precious to the soul , accor●ing to that word , 1 pet. 2. 7. unto you which ●elieve , hee is precious . and if there were ●o other thing to speak forth its worth , but ●●at , it is more then sufficient : for no doubt ●●is is the exercise of the higher house , to be ●welling on the contemplation of christs ●eauty , and to have their ●ouls transported ●ith love towards him ; and with joy in ●im . reason and amazement are seldome ●ompanions , but here they do sweetly joyn ●ogether ; first , a christian loveth christ , ●ecause of christs actings , and then hee lo●eth all these actings because they come from christ. ii. now secondly , this pointeth out the ●recious excellency of the grace of faith , it ●● that grace which is most mysterious and ●ublime in its actings , it hath a more divine ●nd sublime way of acting then any other ●race ; hence it called , the mystery of faith . ●hich speaketh this , that the actings of ●aith are mysteries to the most part of the world , and i shall only point at these things which may speak out the mysterious actings ●f the grace of faith. 1. faith can believe , and fix it self on a word of promise , although sense , reason and ●robability , seem to contradict the accom●lishment of that promise ▪ faith it walketh ●ot by the low dictates of sense and reason ; ●ut by a higher rule , ( to wit ) the sure word ●f prophecie , which is clear from rom. 4. 19. ●here abraham believed the promise , notwith●anding that sense & reason seemed to contradict it : hee considered not the deadnesse of his own body , neither the barrennesse of sarahs womb , but was strong in the faith , giving glory to god : as it is clear from heb. 11. 29 , 34. where faith believed their passing through the red sea , as through dry ground , which wa● most contrary to sense and reason : faith believed the falling down of the walls of iericho , by the blowing of rams horns . which thing● are most impossible to sense and reason ; for sense will oftentimes cry out , all men are ●iars ; and reason will say , how can such a thing be ? and yet that heroick grace of faith cryeth out , hath he spoken it : he will also do it , hath he said it ? then it shall come to passe . 2. faith can believe a word of promise , notwithstanding that the dispensations of god seem to contradict it ; as was clear in iob , who professed , hee would trust in god , though he should kill him . and no doubt , but this was the practice of believing iacob , hee trusted that that promise should bee accomplished , that the elder should serve the younger ; though all the dispensations of god , ( which he did meet with ) seemed to say , that promise should not be accomplished . 3. faith can believe a word of promise , even when the commands of god seem to contradict the accomplishment of that promise : this is clear in that singular instance of abrahams faith , that notwithstanding hee was commanded to kill his promised seed , ( upon whom he did depend the accomplishment of the promises ) yet hee believed that ●e promises should bee performed . and ●●ough there were indeed extraordinary and ●range trials of his faith , as he had natural ●ffections to wrestle with ; yet over the bel● of all these , believing abraham , he giveth ●aith to the promise , and bringeth his isaac ●o the altar ( though hee did receive him ●ack again ) this is clear from heb. 11. 17 , ●8 , 19. 4. faith can exercise it self upon the promise , notwithstanding that challenges and convictions of worthinesse and guilt do wait on the christian ; this is clear , 2 sam. 23. 5. that although his house was not so with god as did become , yet he believed the promise : as ●ikewise it is clear from psal. 65. 3. iniqui●ies prevail against mee : and yet that doth not interupt his faith , but he saith , as for our ●●●●gressions thou shalt purge them away . and ●ertainly , i● were a noble and precious act of faith to believe , notwithstanding of un●nswerable challenges of guilt ; the best way ●oth to crucifie our idols , and to answer ●hese challenges , is believing and hoping a●ainst hope , and closing with christ : this is most clear from isa. 64. 6 , 7. compared with ●ers . 8. where after strange challenges , the prophet hath a strange word , but now , o lord , ●hou art our father . there is an emphasis in ●he word ( now ) for all this , yet thou art ( now ) our father . 5. and lastly , this pointeth out the mysterious acting of the grace of faith , that it exerciseth it self upon an invisible object , even upon christ not yet seen , according to that word , 1 pet. 5. 8. whom having not seen , yet ye love , in whom though now ye see him not , yet believing , &c. i pose the greater part of you who are here , whether or not these bee two of the greatest paradoxes and mysteries unto you ? for , is not this a mystery , to love him whom wee never saw ? whom having not seen , yet ye love : to love an absent and unseen christ , is a mystery to the most part of the world : and is not this a mystery , to believe on him whom we never saw ? in whom , though ye see him not , yet believing . and i shall adde this , that faith can hold fast its interest with god , notwithstanding the most precious christian should call us hypocrites , and not acknowledge us , this is clear in the practice of iob ; and most clear from that word , isa. 63. 16. doubtlesse thou art our father , though abraham bee ignorant of us , and israel acknowledge us not . iii. thirdly , this pointeth out the excellency of the grace of faith , that faith , ( when it is in exercise ) is that grace by which a christian doth at●ain unto most sensible enjoyments . there is a great question that is much debated among christians , what is the way to win this happy length , to bee alwayes under the sweet and refreshing influence of heaven , and to have his dew alwayes coming down upon our branches ? i can give no answer to it , but this , be much in the exercise of faith : this is clear from that notion and name put upon faith , isa. 45. 22. it is called a look to christ , which is a most sensible act . if yee would know a description of faith , it is this , the divine contemplation of the immortal soul , upon that divine , excellent , and precious object , iesus christ. for god never made faith a liar , and therefore its eve is never off him that is the noble object of faith , jesus christ manifested in the gospel : as it is clear , ephes. 1. 13. after ye believed , ye were sealed with the holy spirit of promise , which preacheth out the excellent enjoyments these had after their closing with christ who is invisible . our faith is called a seeing , which speaketh out this , that faiths sight of god , is as certain as if we did behold him with our eyes , as is clear , heb. 11. 27. moses saw him by faith who is invisible . and we conceive that the ground which maketh the most part of us have such complaints , how long wilt thou forget us for ever ? it is this ; the want of the spiritual exercise of faith : and are there not some here who may cry out , it is more then thirty dayes since i did behold the king ; yea , there are some who may go a greater length , and cry out , i have lived these two years at ierusalem , and yet i have not seen the kings face ? yea , there are some here whose complaint may go a little higher , and cry forth , these three years and six moneths it hath not rained on me , but the clouds have been restrained and bound up , and the heavens have become brasse . and would you know the rise of these complaints , it is this , ye are not much in the spiritual exercise of faith. and to you , i would only say these two words , first , it is easier to perswade a reprobate that he is defective in the fear of god , and in his love to god , then to perswade some such , that they are wanting to god in their faith ; for they hold fast that peece of desperate iniquity till they die , secondly , we would say to these of you who have the valley of achor for a door of hope , and have tasted of the sweetnesse of christ , some of you will be lesse convinced ; for the neglect of the duty of faith , then for neglect of the duty of prayer , or of the duty of keeping the sabbath day . but i am perswaded of this , that if the noble worth of that transcendant object were known , we would have a holy impatience , untill once we did believe . iv. fourthly , this also pointeth out the excellency of the grace of faith , it is that grace by which a christian is advanced to the highest and most inconceivable pitch of dignity , and that is , to be the child of the living god : as is clear , ioh. 1. 12. to as many as received ( or believed in him ) he gave power or prerogative to become the sons of god. and certainly that noble prerogative of adoption is much undervalued by many : and i will tell you two grounds whereon the most part of men undervalue that excellent gift of adoption : first , they do not take up the infinit highnesse of god ( and what a one he is ) otherwise they would cry out with david , seemeth it a small thing in your eyes to bee a son to the king of kings ? secondly , we do not take up , nor understand these matchlesse priviledges which are given to them who are once in this estate , i am perswaded , if this were believed , that he who is a servant doth not abide in the house for ever , ( though he that is a son doth ) it would stir us up to more divine zeal in our persuit after faith . v. fifthly , this likewise pointeth out the excellency of the grace of faith , it is that grace , by which all other actions are pleasant to god , and are taken off our hand , as is clear , heb. 11. 4. by faith abel offered unto god a more excellent sacrifice then cain , which must be understood even of all other duties . and that word , vers . 6. without faith it is impossible to please god , speaketh this also , that by faith we do exceedingly please him . and this is a most sad and lamentable repoof unto many who are here , that their actions do not please god , because they are not in faith. would ye know a description of your prayers ? ( ye who are hypocrites , and destitute of the knowledge of god ) it is this , your prayers are the breach of the third command , in taking the name of the lord in vain ; for which he will not hold you guiltlesse . and would ye know what is your hearing of sermon ? it is an abomination to the lord , according to that word in tit. 1. 15. to the unbelieving and impure , nothing is clean . and as solomon doth speak , the plowing of the wicked is sin : so that all your actions that ye go about , are but an offence to the majesty of the lord. now we would speak to these two things before we proceed to the evidences of faith : ( to wit ) first , that there is a difference betwixt the direct act of faith , and the reflecting act of faith. for there may be a direct act of faith in a christian , when he is not perswaded that he doth believe ; but the reflecting acts of faith are these which a christian hath , when he is perswaded in his conscience that he doth believe . and we would secondly say , that there are many that go down to there grave under that soul destroying delusion , that they are in faith , and yet never did know what faith is : i am perswaded , there are many whom all the preachings in the world will never perswade , that they did never believe , their faith being born with them , and it will die with them , without any fruit . but faith being such an excellent grace , and so advantagious , ( whereof we have spoken a few things ) we shall speak a little further of it , first , in pointing out some evidences , by which a christian may know , whether or not he be indeed in the faith. secondly , i shall give you some helps whereby faith may be keeped in exercise . i. now there is this first evidence of faith , that a christian who doth believe , he accounteth absence and want of fellowship with christ , and communion with him , one of the greatest and most lamentable crosses that ever he had : as is clear , psalm 13. 3. lighten mine eyes , saith david , that is , let me behold , and be satisfied with thy face ; and the mo●ive that he backeth it with , is this , lest i sleep the sleep of death . david thought himself a dead man , if christ did withdraw his presence from him . also it is clear , cant. 3 , 1. ( compared with the following verses ) where absence from christ , and want of communion with him , was the greatest crosse the spouse had : and it is clear from ioh. 20. 11 , 12 , 13. where mary had a holy disdain of all things in respect and comparison of christ. but i will tell you what a hypocrite doth most lament , and that is , the want of reputation among the saints : that is the great god , and idol among hypocrites , and that which ( when not enjoyed ) hypocrites and ●theists lament most , the world , and the lust of their eyes : when they want these , ●hen they cry out , they have taken away my gods , and what have i more ? they think heaven can never make up the losse of earth . and certainly , if many of us would examine our selves by this , we would finde our selves most defective . i would pose all you who are here , who have taken on a name to be followers of christ , whether or not ye have been content to walk thirty dayes in absence from christ , and yet never to lament it ? hath not christ been thirty dayes and more in heaven , without a visit from you ? and yet for all this , ye have not cloathed your selves with sackcloath . i will not say , that ●his is an undeniable evidence of the totall ●a●t of the grace of faith ; but it doth eminently prove this , that the person who hath ●ome this length , hath losed much of his primitive love , and much of that high esteem which he ought to have of matchlesse christ : what can you find in this world , that maketh you converse so little with heaven ? i think that it is the noble encouragement of a christian , when hee is going down to his grave , that he hath this wherewith to comfort himself , i am to change my place , but not my company : death to the believing christian being a blessed transition and transportation to a more immediate , constant and uninterrupted enjoyment of god. but i believe , that if all who have the name of believers in this generation , should go to heaven , they might have this to say , i am now not only to change my place , but also my company ; for these seventy years i have been conversant with my idols , but now i am to converse with more blessed , divine , and excellent company . o that yee might be perswaded to pursue much after an absent christ. were it not a sweet period of our life , to breath out our last breath in his armes , and to be living in the faith of being eternally with him , which might be founded upon his word . ii. there is this second evidence of one that is in the faith : they do endeavour to advance that necessary work of the mortification of their idols , according to that word , 1 ioh. 3. 4. every man that hath this hope in him , purifieth himself even as he is pure , act. 15. 9. faith it purifieth the heart . and concerning this evidence ( lest any should mistake it ) i would say these things to you . first , the mortification of a christian , as long as he is here below , it doth more consist in resolutions then attainments . it is certain , that there are high attainments of a christian , in the mortification of his idols , but his resolutions go far above his performances . secondly , wee would say this , that those christians who never came this length in christianity , to make that an universal conclusion , and full resolution , what have i to do any more with idols ? they may suspect themselves , that they are not in the faith : for a christian that is in christ , he is universal in resolutions , though he be not so in practice , but defective in performances . a christian may have big resolutions with weak performances ; for resolution will be at the gate of heaven , before practice come from the borders of hell ; there being a long distance betwixt resolution and practice ; and the one much swifter then the other . and thirdly , wee would likewise say , that yee who never did know what it was to endeavour ( by prayer and the exercise of other duties ) the mortification of your lusts and idols ; yee may bee afraid , that ye have not yet the hope of seeing him as he is , and i would say this to many , who are settled upon their lies , and who never did know what it was to spend one hour in secret prayer for mortifying an idol , that they would beware lest that curse bee past in heaven against them ; i would have purged you , and yee would not be purged , therefore yee shall not bee purged any more till you die ; that iniquity of refusing to commune with christ in the work of secret mortification , i say , that iniquity shall not be purged away . and we would once seriously desire you , by that dreadful sentence that christ shall passe against you , and by the love ye have to your immortal souls , and by the pains of these everlasting torments of hell , that ye would seriously set about the work of spirituall mortification ; that so ye may evidence that ye have believed , and that ye have the soul-comforting hope of eternal life . i would onely speak this one word to you , ( and desire you seriously to ponder it , ) what if within twelve hours hereafter a summonds were given to you ( without continuation of dayes ) to compear before the solemn and dreadfull tribunal of that impartial judge , jesus christ : what suppose ye , would be your thoughts ? will ye examine your own conscience , what ye think would be your thoughts , if such summonds were given unto you . i am perswaded of this , that your knees would smite one against another , and your face should gather palenesse , seeing your conscience would condemn you , that ye had been weighed in the ballance and found light : o think ye that ye can both fight and triumph in one day ? think ye that ye can fight and overcome in one day ? think ye your lusts and unmortified corruptions so weak and faint hearted an enemy , that upon the first appearance of such imaginary champions ( as most part of us are in our own eyes ) that your idols would lay down arms and let you trample on them ? believe me , mortification is not a work of one day , or one year , but it is a work will serve you all your time , begin as soon as ye will : and therefore seeing you have spent your dayes in the works of the flesh , it is time that now yee would begin and pursue after him , whose works is with him , and whose reward shall come before him . iii. now there is this third evidence , by which a christian may know whether he bee in the faith or not , and it is , that christ is matchlesse and incomparable unto such an one , according to that word , 1 pet. 2. 7. to you that believe christ is precious , and that word that luke hath in his 7. chap. at the close , that shee to whom much was forgiven , loved much . now lest this likewise should prove a discouragement to any , i would only have you taking notice of this , that a christian may bee a believer , and yet want the sensible discoveries of this , that christ is matchlesly precious to him : but this is certain , that they which are in the lively exercise of faith , it is impossible then for them not to esteem christ matchlesse , and i would speak this likewise to many who are here ; have yee not been living these ten years in faith , and i would pose you with this , esteem yee not your idols more matchlesse then christ , and more of worth then hee ? it is impossible that there can bee any lively exercise of faith , and not esteem christ matchlesse , it is not to say it with your mouth , and contradict it with your heart will do the businesse : for if your hearts could speak● , it would say , i would sell christ for thirty pieces of silver : but my idols would i sell at no rate ▪ are there not many of you who love the world and its pleasures , better nor the eternity of joy ? oh , know yee not that word ( o yee desperately ignorant of the truths of god , ) that he who loveth the world , the love of the father is not in him : and yet notwithstanding of the light of the word , yee would sell your immortal souls ( with esau ) for a messe of po●tage : o but it is a poor bargain when yee have sold the eternity of joy for a passing world , and for its transitory delights ! i would earnestly know what shall be your thoughts in that day , when ye shall be standing upon the utmost line betwixt time and eternity . o what will bee your thoughts at that day ? but you are to follow on to an endlesse pain , ( by appearance ) and then yee are to leave your idols . i shall only desire , that ye may read the word , isa. 10. 3. what will ye do in the day of visitation , and in the desolation which shall come from far ? to whom will ye flee for help ? and where will ye leave your glory ? ye shall then preach mortification to the life , though all the time of mortification shall be then cut off . o but to hear a worldly minded man , when eternity of pain is looking him in the face , ( preach out concerning the vanity of this world ) might it not perswade you that the world is a fancy and a dream that shall flee away , and shall leave you in the day of your greatest strait . iv. and there is the fourth evidence of faith , that a christian , who doth truely believe , hee is that christian who intertaineth a divine jealousie and a holy suspition of himself , whether or not he doth believe ; i love not that faith which is void of fear , this was clear in the practice of believing noah , that though by faith he built the ark , yet hee had fear mixed with his faith. i know that there are some who are ignorant concerning this , what it is to doubt concerning eternal peace ; and more , it is not every one that doubteth , that certainly shal get heaven ; for i think an hypocrite may doubt concerning his eternal salvation ; however i think the exercise of a hypocrite under his doubtings , it is more the exercise of his judgement , then the exercise of his conscience : and i may say , that if all the exercise of the law which is preached in these dayes were narrowly searched , it would bee more the exercise of light , then the exercise of conscience , we speak these things as our doubt , which never was our exercise ; and we make these things our publick exercise which was never our private and chamber exercise . and i think that if all that a christian did speak to god in prayer , were his exercise , he would speak lesse , and wonder more . we would be speechlesse when wee go to god ; for often if we did speak nothing but our exercise , we would have nothing to say . and certainly it is true , that often wee fall into that wofull sin , of desperate lying against the holy ghost , by ●lattering god with our mouth , and lying unto him with our tongue . and i shall only say these two words ; there are some who have this for their great designe , viz. they would bee at peace with their conscience , and also they would bee at peace with their idols , they would gladly reconcile conscience and their idols together , that is their great designe . and there are some whose designe is a little more refined , they study rather to be reconciled with their conscience , then to be reconciled with god ; their great aim they shoot at , is this , to get their conscience quieted , though they know not what it is , to have the soul comforting peace of god to quiet them . v. now , there is this last evidence of faith , that justifying faith is a faith which putteth the christian to bee much in the exercise of these duties , by which it may bee maintained , for wee must keep faith as the apple of our eye : aod for that end , i would only give you these three things , by which faith must be keeped in exercise ; aud a real christian will bee endeavouring in some measure to attain unto these . i. it keepeth faith much in exercise , to bee much in marking and taking notice of the divine exercise and proofs of the love of god , wherewith a christian doth meet , as is clear from that word in rom. 5. 4. experience worketh hope . i durst be bold to charge the most part that are indeed in christ with this , that they are too little in remarking and taking notice of the experiences of his love . yee should mark the place of your experience , and much more yee should mark the experience it self : as is clear from scripture , that the very place where christians did meet with experience , in such ane enjoyment of god , they marked it , ezek. 1. 1. by the rivers of chebar the heavens were opened , and i saw the visions of god : and gen. 32. 30. iacob called the place peniel , the place of living , after seeing of the face of god : it was so remarkable unto him . and we conceive , that ye would mark these two things mainly in your practice . first , ye would mark ( if ye can possibly ) the first day of your closing with christ , and of your coming out of egypt : and we may allude unto that command ( if not more then allude unto it ) in . dent. 16. 1. observe the month of abib , and keep the passeover unto the lord thy god : for in the moneth of abib the lord thy god brought thee out of the land of egypt . and secondly , we would have you much in marking these experiences which have increased your faith , and which have strengthned your love , and which have made you mortifie your idols . these are experiences especially to be marked . 2. faith is keeped in exercise , and we win to the lively assurance of our interest in god : which we would presse upon you , by being much in the exercise of secret prayer . o but many loveth much to pray when abroad , who never loved to pray when alone . and that is a desperate sign of hypocrisie , according to that , matth. 6. 5. it is said of hypocrites , they love to pray , standing in the synagogues , and in the corner of the street ▪ s , that they might be seen of men : but it is never said of these persons , that they love to pray alone , onely they loved to pray in synagogues : but it is secret , and retired prayer , by which faith must be keeped in exercise . 3. and there is this likewise that we would presse , upon you , that ye would be much in ▪ studying communion and fellowship with god , that so your faith may be keeped in life . and o what a blessed life were it , each day to be taken up to the top of the mount pisga , and there to behold that promised land , to get a refreshfull sight of the crown every morning , which might make us walk with joy all alongs that day ! the heart o● a christian ought to be in heaven , his conversation ought to be there , his eyes ought to be there : and i know not what of a christian ought to be out of heaven ( even before his going there ) save his lumpish ●abernacle of clay , which cannot inherite incorruption till he be made incorruptible . and i shall say no more but this , many of us are readi●● to betray him with a kisse , and crucifie him afresh , then to keep communion with him : but wo eternally be to him by whom the son o● man is betrayed : and that doth crucifie christ afresh : it were better that a milstone were hanged about his neck , and he were cast into th● depth of the sea . i remember an expressio● of a man , not two dayes ago , who ( upo● his death bed ) being asked by one what h● was doing : did most stupidly , though mos● truly reply , that he was fighting with christ and i think that the most part of us ( if he prevent us not ) shall die fighting with christ. but know , and be perswaded , that he is too sore a party for us to fight with : he will once tread you in the wine presse of his fury , and he shall return with dyed garments from treading such of you as would not imbrace him : he shall destroy you with all his heart . therefore be instructed , lest his soul be disjoynted from you ( as that word in ier. 6. 8. ) and lest your soul eternally be separted from him : be instructed , i say , to close with him by ●aith . now to him who can make you to do so , we desire to give praise . in the two sermons next following , you have the rest of these sweet purposes , which the worthy author preached upon the same text ; never before printed . sermon v. 1 joh. 3. 23. this is his commandment that ye should believe on the name of his son iesus christ , &c. there are two great rocks , upon which a christian doth ordinarily dash i● his way and motion toward his rest 1. the rock of presumption and carnal confidence ; so that when christ dandleth them upon his knees , and satisfieth them with the breasts of his consolations , and maketh their cup to overflow , then they cry out , my mountain standeth strong , i shall never be moved and , 2. the rock of misbelief and discouragement ; so that , when he hideth his face and turneth back the face of his throne , the● they cry out , our hope and our strength is perished from the lord : we know not what i● is to bear our enjoyments by humility , no● our crosses by patience and submission . ●● but misbelief and jealousie are bad interpre ▪ ters of dark dispensations : they know no● what it is to read these mysterious character of divine providence , except they be writ●●● in the legible characters of sense ; misbelie●● is big with childe of twins , and is travelli●● till it bring forth apostacy and security ; an● no doubt , he is a blessed christian that ha●● overcome that woful idol of mi●belief , an● doth walk by that royal law of the wor● and not by that changeable rule of dispensat● ▪ on s . we conceive that there are three gre●● idols and dagons of a christian , that hindere●● him from putting a blank in christs hand concerning his guiding to heaven , there is pride , self-indulgence , and security . do we not covet to be more excellent then our neighbour ? do we not love to travell to heaven through a valley of roses ? and doe we not ambitiously desire to walk toward sion , sleeping ( rather then weeping ) as we go ? are there not some words that we would have taken out of the bible ? that is sad divinity to flesh and bloud , through many tribulations must we enter into the kingdome of heaven : we love not to be changed from vessel to vessel , that so our scent may be taken from us . there are three great enemies of christ : misbelief , hypocrisie , and profanity . misbelief is a bloudy sin , hypocrisie is a silent sin , profanity is a crying sin . those are mother evils , and i shall give you these differences betwixt them : misbelief crucifieth christ under the vail of humility , hypocrisie crucifieth christ under the vail of love , and profanity putteth him to open shame . misbelief denyeth the love and power of god , hypocrisie denieth the omnisciency of god , ●nd profanity denyeth the justice of god. misbelief is a sin that looketh after inherent ●ighteousnesse , hypocrisie is a sin that look●th after external holinesse onely , and pro●anity is a sin that looketh after heaven without holinesse : making connexion between ●hese things that god hath alwayes sepa●ate , and separating these things which he ●ath alwayes put together ; so that their faith shall once prove a delusion , and flie away as a dream in the night . but let us study this excellent grace of true and saving faith , which shall be a precious remedy against all those christ-destroying and soul-destroying evils . but now to come to that which we did propose thirdly to be spoken of from the words , which was the sweetnesse of this grace of faith ; no doubt , it is a pleasant command , and it maketh all commands pleasant , it is that which casteth a divine lustre upon the most hard sayings of christ , and maketh the christian to cry forth , god hath spoken in his holinesse , i will rejoyce . wee need not stand long to clear that faith is a sweet and refreshing command ; for it is oftentimes recorded in scripture to the advantage of this grace , and unspeakable joy and heavenly delight are the hand-maids that wait upon it . but more particularly to make it out , we shall speak to these things . the first is , that this grace giveth a christian a broad and comprehensive sight of christ , and maketh him to behold not only the beauty of his actings , but the beauty of his person : and there are these three precious sights that faith giveth to ● christian of christ. first , it letteth the christian see christ in his absolute and personal● excellency , taking him up as the eternal so● of god , as the ancient of dayes , as the father of eternity , as the expresse image of hi● fathers person , and the brightnesse of his glory ▪ and this filleth the so●l with divine fear an● admiration ▪ hence is that word , heb. 11. 27 ▪ that we see by faith him that is invisible . as if he had said , faith is that grace that maketh things that are invisible , visible unto us . secondly , it letteth the soul see christ in his relative excellencies , that is , what he is to us ; faith taketh up christ as a husband , and from thence we are provoked to much boldnesse and divine confidence , and withall , to see these rich possessions that are provided for us by our elder brother , who was born for adversity : faith taketh up christ as a blessed days man that did lay his hand upon us both : and from thence it is constrained to wonder at the condescendency of christ , it taketh him up as dying , and as redeeming us from the power of the grave , and from the hands of our enemies ; and this provoketh christians to make a totall and absolute resignation of themselves over unto christ , to serve him all the dayes of our life in righteousnesse and holinesse . and , thirdly , faith maketh the soul behold these mysterious draughts of spotlesse love , those divine emanations of love that have flowed from his ancient and everlasting love since the world began . would you know the great ground why we are so ignorant of him , who is the study of angels , and of all that are about the throne , it is this , we are not much in the exercise of faith . and if we would ask that question , what is the way to attain to the saving knowledge of god in christ ? we could give no answer to it but this , believe , and again believe , and again believe : faith openeth these mysterious seals of his boundlesse perfection , and in some way teacheth the christian to answer that unanswerable question , what is his name , and what is his sons name . there is this secondly that pointeth out the sweetnesse of faith , that it giveth an excellent relish unto the promises , and maketh them food to our soul. what are all the promises without faith ( as to our use ) but as a dead letter that hath no life : but faith exercised upon the promises , maketh a christian cry out , the words of his mouth are sweeter unto mee then the honey and the honey comb : as is clear from heb. 11. 12 , 13. it is by faith that wee imbrace the promises , and do receive them . thirdly , the sweetnesse of faith may appear by this , that it enableth a christian to rejoyce under the most anxious and afflicting dispensations that hee meeteth with while hee is here below ; as is clear from rom. 5. 1 , 5. where his being justified by faith hath this fruit attending it , to joy in ●ribulation ; and likewise from heb. 10. 34 , 35. doth not faith hold the crown in its right hand , and letteth a christian behold these infinit dignities that are provided unto them , after they have , as a strong man , run their race ; and when a christian is put into a furnace , hot seven times more then ordinary , it bringeth down the son of man jesus christ , to walk with them in the furnace : so that they walk safely , and with joy through fire and water , and ( in a manner ) they can have no crosse in his company . for would yee know what is the description of a crosse ? it is to want christ in any estate , and would ye know what is the description of prosperity ? it is to have christ in any condition or estate of life ; what can ye want that have him , and what can he have that want him ? he is that all ; so that all things besides him are bu● vanity . but beside this , faith doth discover unto a christian , that there is a sweet period of all his trials and afflictions that he can be exposed unto : so that he can never say that of faith which ahab spake of micajah , he never prophesieth good things to me ; but rather he may say alwayes the contrary , faith never prophesieth evil unto me ▪ it being a grace that prophesieth excellent things in the da●kest night , and sweetly declareth , that though weeping do endure for the evening yet joy cometh in the morning ; and that , though now they ●o forth weeping bearing precious seed , yet at last they shall return rejoycing , having sheaves in their bosome . and this may bring in the fourth consideration to point out the sweetnesse of faith , that it giveth a christian a refreshing sight of that ●and that is a far off , and maketh him to behold that inheritance that is provided for the saints in light : it goeth forth to the brook eshcol , and there doth pluck down those grapes that grow in emanuels land , to bring up a good report upon that noble countrey we are sojourning towards , and the city the streets whereof are paved with transparent gold . and howbeit it may be a perplexing deba●e between many and their own souls , whether or not these eyes that have been the windows through which so much uncleannesse hath entered , and these species of lust have been conveyed into the heart , shall once be like the eyes of a dove washed with milk and fitly set , and be admitted to see that glorious object , the lamb that sitteth upon the throne : or whether ever these tongues that have been set on fire of hell , and these polluted lips that have spoke so much against god , and heaven , and all his people , and interests , shall ever be admitted to sing these heavenly halelujahs amongst that spotlesse queer of angels , and that assembly of the first born ; or if these hands or feet that have been so active to commit iniquity , and so swift to run after vanity , shall even bee admitted hereafter to carry these palme branches , and to follow the lamb where ever hee goeth ; and whether ever these hearts that have been indeed a bethaven , and house of idols , may yet notwithstanding , bee a dwelling for the holy ghost : though these things ( wee say ) and such like may bee the subject of many sad debates to some weary souls , and cause many tossings to and fro till the morning : yet faith can bring all these mysteries to light , and looking within the vail , can let us see thousands of thousands who were once as ugly as our selves , yet now having washed their robes and made them white in the blood of the lamb , are admitted to stand before the throne of god , and serve him day and night . now there is that fourthly , which we● promised to speak of concerning this grace of faith from these words , and it is the absolute necessity that is of the exercise of this grace , which is holden forth in that word , his commandment ; which doth import these three things . 1. that all the commands that wee can obey without this commandement of faith , it is but a polluting of our selves , and a plunging of our selves in the ditch till our own cloa●hs abhor us . 2. that god taketh greater delight in the exercise of that grace of faith , then in the exercise of any other . and lastly , that as to the many imperfections which wee have in our obedience , there is a sweet act of oblivion past of them all ; if we make conscience seriously to obey this command of faith , which is indeed , the sweet compend of the gospel , all these things do most clearly appear , in that believing , here is called , his commandement , by way of excellency , as if this were his only commandement . but that we may yet a little more particularly point out the absolute necessity of faith ; there are these things that speaketh it forth to the full . 1. that though rivers of tears should run down our eyes , because we keep not his law , though we should never rise off our knees from prayer , and should all our life time speak to god with the tongue of angels ; and though we should constantly obey his commands ▪ yet without faith we should never escape that eternal sentence of excommunication from the presence of the lord ; there being no action that doth proceed from us which can please the majesty of the lord , unlesse it hath its rise from this principle of faith : as is clear from heb. 11. 6. without faith it is impossible to please god. and though we should offer unto him ten thousand rivers of oyl , and thousands of rams , and should offer up in a burnt sacrifice all the beasts that are upon the mountains , and the trees that are upon hills , this should be the answer that god should return to us , who hath required these things at your hands ? i take no pleasure in these solemn sacrifices ; because there is no way of attaining peace with god , but through the exercise of faith , making use of the spotlesse righteousnesse of ●esus christ. 2. let us do ou● outmost , by all the inventions we can , to bring down our body , and let us separate our selves from all the pleasures of the flesh : yet all our idols shall reign without much contradiction , except once we do attain unto this grace of faith , which is that victory whereby we must overcome the world , and the hand that maketh use of infinite strength for subduing of corruption , making the christian sweetly to take up that song , stronger is he that is with us , than he that is in the world . from all this that we have said , both of the sweetnesse of faith , and the necessity thereof , we would propose these few considerations , to two or three sorts of persons . 1. there are some who live in that vain imaginary delusion of attaining heaven through a covenant of works , and do neglect to seek salvation by faith in the righteousnesse of christ. and to these who build upon this sandy foundation , i shall say but these two words . first , how long shall ye labour in the fire of very vanity , do ye ever think to put on the capestone , know ye not that the day is approaching , when your house shall fall about your ears , your confidence shall be rejected , and your hope shall evanish as a dream , and flee away as a vision of the night . secondly , what a monstrous blindnesse , and what an unspeakable act of folly must it ●e●● to say , that christ was crucified in vain , which yet ye do practically assert , when ye go about to purchase a righteousnesse through the works of the law. 2. there are some who are secure in their own thoughts concerning their ●aith : they never questioned the realty of it , they never examined it . o ye whose faith is as old as your selves , ye say ye never knew what it was to dispute : and i may say , ye never knew what it was to believe . thou profane hypocrite , let me tell thee , a strong faith , and ye● strong idols , must needs be ● strong delusion ; thou wilt not obey the lord , thou wilt not pray , thou wilt not believe a threatning in all the word , thou wilt count all religion madnesse and foolishnesse , and yet thou wilt perswade thy self , thou believest in christ. o be not deceived , god is not mocked , and why will ye mock your selves ? shall i tell you that reprobates have a sa● religion , one day they must believe , and obey , and pray , and give a testimony to godlinesse : but alas too late , and little to their advantage . shall not he whom all the ministers on earth could scarce ever perswade to believe so much , as a heaven o● hell , or one threatning in all the book o● god , at last be forced to believe their ow● sense , when they shall see the ancient of days upon the throne , and shall hear the cryes of so many thousand living witnesses , come ou● both from heaven and hell , bearing testimony to the truth of threatnings and promises , that not one jot of them is fallen to the ground , and he who would never be perswaded to bow a knee to god in earnest all his life , shall he not then pray with greatest fervency , that hills and mountains might fall upon him , to cover him from the face of the lamb : and h● that would never submit to a command of god , must he not at last obey that dreadfull command , depart from me ye cursed into everlasting torment , &c. yea , he who was the greatest mocker in the world , shall then confesse , that they are blest who put their trust in the lord , as they are excellently brought in , though in an apocriphal book , wisd. c. 5. 4 ▪ crying out with great terror , while they behold that unexpected sight of the glorious condition of the godly . o here is the me● say they , whom we mocked , whose life w● accounted madnesse , and their end dishonourable : be wise therefore in time , and do that willingly , which ye must do by constrain● , and do that with sweetnesse and advantage that ye must do at length with losse and sorrow . thirdly , there are some who certainly have some hope of eternal life , but contenteth themselves with a small measure of assurance , and these i would beseech , that ye would be more endeavouring to make your calling and election sure , and would be endeavouring to see your names written in the ancient records of heaven : and this we shall presse upon you by several arguments . 1. those strong and subtil , and soul destroying delusions that are amongst many , who conceive they do believe ( as we were saying ) and are pure in their own eyes , who yet are not purged from their iniquities . o● are there not many of us that are in a golden dream , that suppose we are eating but when we awake our soul is empty , whose faith is a metaphysick notion , that hath no foundation , but mans apprehension ; and this shall never bear us through the gates of death , nor convey us in into eternity of joy . 2. may not this presse you to follow after assurance , that it is the compendious way to sweeten all your crosses : as is clear from hab. 3. 17 , 18. where the convictions of this made habbakuk to rejoyce in the god of his salvation ; though the fig tree did not bear fruit , and the labour of the olive did fail , and there were no sweetnesse to be found in the vine , and from heb. 10. 34. where they took joy●ully the spoiling of their goods , knowing within themselves that they had a better and an enduring substance : this is indeed that tree which if wee cast into the waters of marah , they will presently become sweet : for it is not below the child of hope to be much anxious about these things that he meets with here , when he sincerely knoweth that commandement shall come forth , lift up your head , for the day of your eternal redemption draweth near , even the day when all the rivers of his sorrow shall sweetly run into the ocean of everlasting deligh●s . 3. a christian that is much in assurance , he is much in communion and fellowship with god , as is clear from the song 1. 13 , 14. and song . 2. 3. where , when once she cometh to that , to be perswaded that christ was her beloved , then she sat down under his shaddow , and his fruit was pleasant ●nto her taste ; for the assured christian doth taste of these crums that ●all from that higher table , and no doubt , these that have tasted of that old wine will not straight way desire the new , because the old is better . and then 4. it is the way to keep you from apostacy , and making defection from god : faith is that grace that will make you continue with christ in all his tentations , as is clear from 2 pet. 1. 10. where this is set down as a fruit of making our calling and election sure , that if we no these things we shall never fail : faith makes a christian to live a dependent life ▪ for would you know the motto of a christian ? it is this , self diffidence , and christ dependence , as is clear from that word in the song 8. 5. that while we are walking through this wildernesse , we are leaning upon our welbeloved ▪ 5. this assurance will help a christian to overcome many tentations . there are four sorts of tentations that ass●ult the christian ; there are temptations of desire , temptations of love , temptations of hope , and temptations of anxiety , all which a christian through this noble grace of assurance , may sweetly overcome : he that hath once made christ his own , what can he desire but him ? as psal. 27. 4. one thing have i desired of the lord : what can he love more then christ , or love beside christ , all his love being drowned ( as it were ) in that o●ean of his excellencies , and a sweet complacency found in the enjoyment of him ? and as to hope ; will not assurance make a christian 〈◊〉 forth , now , lord , what wait i for ? my hope is in thee ? and when the heart is anxious , doth not assurance make a christian content to bear the indignation of the lord , and patiently submit unto the crosse , since there is a sweet connexion betwixt his crosse and his crown , rom. 8. 35 , 36. if he suffer with him , he shall also reign with him . and lastly , there is this argument to presse you to assurance , that it sweemeth the thoughts of death ; it maketh death unto a christian , not the king of terrours , but the king of desires : and it is upon these grounds that assurance maketh death refreshfull unto a christian. 1. he knoweth that it is the funerall of all his miseries , and the birth-day of all his blessed and eternal enjoyments . 2. that it is the coronation day of a christian , and-the day when he shall have that marriage betwixt christ and him sweetly solemnized : and that when he is to step that last step , hee knoweth that death will make him change his place , but not his company : and o that we could once win unto this , to seal that conclusion without presumption , my beloved is mine , and i am his : we might without presumption , sing one of the songs of sion , even while we are in this strange land , and taking christ in our arms , might sweetly cry forth , now lettest thou thy servant depart in peace , for my eyes have seen thy salvation . comfort your selves in this , that all your clouds shall once passe away , and that that truth shall once come to passe which was confirmed by the oath of an angel , with his hand lifted up towards heaven , that time shall be no more . time shall once sweetly die out in eternity , and ye may be looking after new heavens , and a new earth , wherein dwelleth righteousnesse . o long to be with him , for christ longeth to have you with him . sermon vi. 1 joh. 3. 23. this is his commandment that ye should believe on the name of his son iesus christ , &c. there are three most precious and cardinal graces , which a christian ough● mainly to pursue : there is that exalting grace of faith , that comforting grac● of hope , and that aspiring grace of love ▪ and if once a christian did take up that heavenly difference that is between those sister-graces , hee might be provoked to move after them most swiftly , as the chariots of aminadab . and there is this difference between those graces ; faith is a sober and silent grace , hope is a patient and submissive grace , love is an ambitions and impatient grace . faith cryeth out , o my soul be silent unto god : hope cryeth out , i will wait patiently for the lord , untill the vision shall speak ; but love it cryeth out , how long art thou a coming ? and it is waiting to hear the sound of his feet coming over the mountains of separation . that is the motto of hope , quod defertur non aufertur , that which is delayed ( saith hope ) is not altogether taken away and made void : and that may be the divine embleme of the grace of love. it is sight infolding desire in its armes , and it is desire cloathed with wings , ●reading upon delay and impediments . there is this second difference between these graces : the grace of faith , it embraceth the truth of the promises : the grace of hope , it embraceth the goodnesse of the thing that is promised ; but that exalting grace of love , it embraceth the promiser : faith cryeth out , hath hee spoken it , hee will also do it : hope ●ryeth out , good is the word of the lord , be ●● unto thy servant according to thy promise : and love , it cryeth out in a higher note , as is the apple tree amongst the trees of the ●ood , so is my well-beloved amongst the sons . ●hirdly , there is that difference between ●hese graces , faith it overcometh temptations ; hope , it overcometh difficulties ; but love stayeth at home and divideth the spoil : there is a sweet correspondence between those graces in this : faith it fighteth and conquereth ; and hope it fighteth and conquereth ; but love it doth enjoy the trophies of the victory . and , fourthly , there is this difference , the noble grace of faith , it shall once evanish into sight ; that noble grace of hope , it shall once evanish into possession and enjoyment ; but that constant grace of love ; it shall be the eternal companion of a christian , and shall walk in with him unto the streets of the new ierusalem . and i would ask you that question , what a day shall it be when faith shall ced● to sight ? what a day shall it be when hope shall yeeld its place to love , and love and sight shall eternally sit down and solace themselves in these blessed mysteries , these everlasting consolations of heaven world without end . and fifthly , there i● this difference , lesse will sa●isfie the grac● of faith , and the grace of hope , tha● will satisfie the grace of love ; faith , i● will be content with the promise , and hop● will be content with the thing that is promised ; but that ambitious grace of love , i● will be onely content with the promiser love glaspeth its arms about that preciou● and noble object jesus christ ; love is a ●● spicious grace , it oftentimes cryeth forth● they have taken away my lord , and i kno● not where they have laid him ; so that fai●● is oftentimes put to resolve the suspicions ●● love . i can compare these three graces to nothing so fitly , as to those three great worthies that david had , these three graces , they will break thorow all difficulties , were it a host of philistines , that so they may pleasure christ , and may drink of that well of bethlehem , that well of everlasting ●onsolation that ●loweth from beneath the ●hrone of god : love is like noah's dove , ●t never findeth rest for the sole of its foot , ●ntill once it be within that ark , that place ●f repose jesus christ. and sixthly , there is this last difference between them , faith taketh hold upon the ●●ithfulnesse of christ ; hope taketh hold ●pon the goodnesse of christ ; but love , it ●●keth hold upon the heart of christ. and ●hink yee not it must be a pleasant and soul●●freshing exercise , to be continually taken ●● in imbracing him , that is that eternal ad●iration of angels . must it not be an ex●ellent life , dayly to bee feeding on the finest the wheat , and to bee satisfied with honey ●● of the rock . o but heaven must be a plea●●n● place ! and if once we would but taste ●● the first ripe grapes , and a cluster of wine ●●a● groweth in that pleasant land , might not ●●e be constrained to bring up a good report it . but now to come to that which wee pur●●se mainly to speak of at this time . the 〈◊〉 thing concerning faith , that wee pro●●sed from the words , was the object up●● which faith exerciseth itself , which is 〈◊〉 set down to bee the mame of his son iesus christ. and that we may speak to this more clearly , wee shall first speak a little to the negative , what things are not the fit object of faith , and then to the positive , shewing you how this name of god , and of his son christ , is the sure ground upon which a christian may pitch his faith : for the first , yee must know that a christian is not to build his faith upon sense , nor sensible enjoy ments : sense may bee an evidence of faith but it must not bee the foundation of faith i know there are some that oftentimes cry out , except i put my fingers into the print ●● the nails , and thrust my hand into the hole ●● his side , i will not believe ; and indeed it is 〈◊〉 mystery unto the most part of us , to bee exercising faith upon a naked word of promise , abstracted from sense ; to love an absent christ , and to believe on an absent christ , are the two great mysteries of christianity . but that sense is no good foundation for faith , may appear . 1. that fait● which is builded upon sense , is a most unconstant , a most fluctuating and transient fait● i know sense hath its fits of love , and as were , hath its fits of faith : sometim●● sense is sick of love , and sometimes sense 〈◊〉 strong in faith , but ere six hours go about sense may bee sick of jealousie , and sick 〈◊〉 misbelief , as yee will see from psal. 30. 6 , 〈◊〉 sense , that bold thing , it will instantly 〈◊〉 out , my mountain standeth strong , i will ●●ver be moved ; but behold how soon it chan●eth its note , thou hides thy face , and i 〈◊〉 troubled . at one time it will cry for●●● who is like unto him that pardoneth iniquity , and that passeth over transgressions ; but ere many hours go about , it will sing a song upon another key , and cry out , why art thou ●ecome unto mee as a liar , and as waters that ●ail ? 2. that faith which is built upon ●ense , it wan●eth the promise of blessednesse , ●● this is annexed to believing , that is founded upon the word , according to that in ●oh . 20. 29. blessed are these that have not ●en , and yet have believed : nor hath that ●ith that is built upon sense such a solide ●y waiting on it , as faith that is built upon ●he naked word of promise , as may be cleared from that word , 1 pet. 1. 8. where faith exercising it self upon christ not seen , maketh a christian to rejoyce with joy unspeakable and full of glory , a joy that doth not at●●nd believing , founded upon sense . 3. that ●ith that is built upon sense , it giveth not ●uch glory to god , for faith that is built ●●on sense , it exalteth not the faithfulnesse 〈◊〉 god , it exalteth not the omnipotency of ●od . i will tell you what is the divinity 〈◊〉 sense ; let me see , and then i will believe ; 〈◊〉 it knoweth not what it is to believe ●●on trust , and because the lord hath spoken 〈◊〉 his holinesse : and in effect , faith that is ●●ilt upon sense , is no faith , even as ●●m . 8. hope that is seen , is no hope ; and therefore , when the lord seeth a christian ●●king sense an idol , that hee will not be●●ve but when hee seeth or feeleth , this doth ●●en provoke the majesty of the lord to withdraw himself from that christian , and to deny him the sweet influences of heaven and these consolations that are above , so that in an instant hee hath both his sense and hi● faith to seek . 2. a christian is not to make his grace the object of his faith , that is when a christian doth behold love burning within him when hee doth behold influences to p●ay●● encreasing , and mortification waxing stro●● hee is not to build his faith upon them , thi● was condemned in the church , in ezek. 16 ▪ 14. compared with the 15 verse , i m●● thee perfect with my comlinesse : but the us● that thou didst make of it , thou didst put 〈◊〉 trust in thy beauty , and then thou didst pla● the harlot . it is certain , that grace when 〈◊〉 is the object of our faith , it doth provoke god to blast the lively exercise thereof , and to make a christian oftentimes have th●● complaint : wo to me , my leannesse ▪ my lea●●es●● testifieth to my face . i will tell you thr●● great mysteries of christianity , about grace the first is , to ride marches between the●● two , not to deny what they have , an● yet to bee denyed to what they have ; ma●● times , there is grace-denying , and not sel● denying ; but this is that wee would pres●● upon you to bee denyed to grace , according to that which is recorded of moses , his fa●● did shine and he knew it not , hee did mis●e●● ( as it were ) and did not at all bee puffed ●● with it ; for so the words wee conceive m●● run . secondly , it is a great difficulty f●● a christian to bee denied to his self denial , 〈◊〉 ●ee humble in ●his being humble : for if pri●● ●●n have no other foundation , it will build ●● self upon humility ; and a christian will ●●ow proud in this , that hee is growing humble . thirdly , it is a difficultie for a christian to examine his growing in grace , and not bee puffed up ; it is certain a christian ought to examine his growth in grace humbly , according to that , psal. 63. 8. my ●●ul followeth hard after thee , thy right hand ▪ ●●holdeth mee : hee doth not only take notice ●f this , that his soul did follow after god , ●ut of the measure of that pursuit , my soul ●●lloweth hard after thee , and yet sweetly acknowledgeth , it was not his own feet which ●●rried him , nor his own hand that kept him ●●om falling . 3. yee are not to build your faith upon ●our works ; and upon the righteousnesse ●f the law : i need not stand long to re●ure ●●at practicall popery that is amongst us , ●●at thinketh wee can go to heaven through 〈◊〉 covenant of works . i told you not long ●●●e , what your going to heaven through covenant of works speaketh ; even this ●●r●id blasphemy ; that it was an act of ●onstruous folly to send christ to die for ●●ers ; for , if you can go to heaven with●●t him , was not christ then crucified in 〈◊〉 . and i would tell you now , that ●● is speaketh out your damnable ignorance 〈◊〉 the weaknesse and deceitfulnesse of your ●●n hearts . o yee that are so great de●●ders of salvation by the covenant of ●orks , i beseech you , what is the rea●●● that yee break the covenant of works oftner then any ; for there is none th● thinketh they will go to heaven this way but these that are the greatest breakers of th● covenant of works . and is not that inconsistent , and most contradictory divinity , yo●● faith contradicting your practice , and you● practice telling you that your faith is a lie . fourthly , we must not mix our ow● righteousnesse with christ , as the object o● our believing : this is indeed an evill tha● often lodgeth in the bosome of the most refined hypocrite , when satan cannot preva●● to exclude christ altogether , then he is content with that whorish woman , to divide th● childe , and let the object of our faith be ha● christ , and half of self ; and the truth i● many of these poor unwise sons , who st●● long in the place of the breaking forth ●● children , do willingly hearken to this ove●ture , for fear it be presumption for such po●● wretches to meddle too boldly with the righteousnesse of christ ; but it were good suc● weak ones would consider that word , r●● 10. 2. where the holy ghost calleth th● making use of his righteousnesse , an act ●● submission , they have not submitted ( saith h●● unto the righteousnesse of christ. o will y●● not lay this to heart , that our lord will ta●● your believing , or your putting on his righteousnesse for an act of great humility , a●● will take your misbelief as a marvelous act 〈◊〉 the highest pride and presumption . fifthly , we are not to make providenc● the object of our faith . i know there ●● some that ask the ground of their right 〈◊〉 heaven , they will tell us , that god hath been ●ind to them all their dayes . i would only ●ay to such , he may be feeding you unto the day ●f slaughter , and no man knoweth love or hatred ●●y any thing that is before him . this much of ●he object of faith negatively . and now to speak to it positively , we see ●he text holdeth out christ himself as that excellent and compleat object of faith , this ●s his commandement , that we believe on the ●ame of his son : and thus faith closeth with christ in a fourfold consideration . first , it ●oseth with god in christ , not with god immediatly and nakedly ; for , hee dwelleth in ●●ght inaccessible , that no man can approach unto : he is higher then the heaven , what can we do ? ●nd deeper then hell what can we know ? job 11. ●herefore wee must approach unto him ●hrough a vail , even the vail of christ his ●esh , heb. 10 god is a consuming fire , and of ●●rer eyes then that he can behold iniquity : and therefore we must first cast our eye upon that ●essed days-man , that laid his hand upon us ●●th ; and look upon god as in christ recon●ling the world to himself , and so draw near ●nto him through a mediator , who is the first ●●d the last , and he that liveth and was dead , ●●d is alive for evermore , able to save to the ●termost all that come unto god by him , ●eing he liveth for ever to make intercessi●n for them . secondly , faith closeth with ●hrist , as tendered freely in a covenant of ●omise . we could have had nothing to do ●●th christ , if he had not been given of the ●ther , and offered himself in a free covenant of promise ; but he being thus holde● forth upon tearms of free love ( which dot● utterly abominat hyre ) and so nodle a proclamation issued forth under the great se● of heaven , that whosoever will , may come an● drink of the water of life freely ; upon th●● the poor creature draweth near by vertue 〈◊〉 a right , and stretching out the armes of mo●● enlarged affections , doth run upon him wit● that joyful shout , my lord and my god ; an● then maketh an absolute resignation of it se● unto him ; which is holden out in the scripture by that sweet expression of kissing 〈◊〉 the son. and there are three parts of chris● blessed body that the christian must endeavour to kisse and imbrace : the mouth ●● christ , the hand of christ , and the feet ●● christ : the kissing of his feet importing th● exercise of love , the kissing of his hands th● exercise of subjection , and the kissing of h●● mouth the exercise of communion and fellowship with him . thirdly , faith close● with christ as the purchaser and meritorious cause of all the good we receive : he is the person that hath purchased all these thi●● unto us , and there is not one blink of lov● there is not the smallest enjoyment that christian meeteth with , but it is the price the blood of christ ; christs precious blo● was laid down for it . fourthly , faith ●●seth with christ as the efficient and work● of all our mercies ; all our enjoyments th●● are far from him as the efficient cause , that ▪ he is the worker of all these things in 〈◊〉 it is his precious fingers that must accomplish that blessed work of grace , and they are from christ as the dispenser of these things ; christ is the great steward of heaven that doth communicate unto believers all the treasures of the higher house ; for him hath god the father sealed . o but that word that christ once spake , is much verified by himself , it is more blessed to give , then to ●eci●ve ; christ is that fountain and treasure 〈◊〉 whom all our gifts and graces are treasured ●p ; for , before the blessing come to believers , ●hey come to christ as the head , according ●o that word , 2 tim. 1 9. which grace was ●iven to us in him , before the foundations of the ●orld were laid : it was given to christ be●●e the world was made , and for that end , ●●at it might be communicate unto all his ●embers , and so out of his fulnesse we all ●eive , and grace for grace . but , secondly , the text holdeth forth ●ore particularly this excellent object of ●●th , to be the name of his son , that ye ●●ieve in the name of his son. and here ●●eed we may be at a stand . it is long ●●ce agur did non plus all the world ●●th that question , what is his name ? and ●●at is his sons name , if thou canst tell ? ●●ow little a thing can be known of him ! ●●d o how brutish is this generation ! that ●●w so much lesse then might be known him in such a day of the gospel . but ●t we may speak a little , according to our ●●k measure of faith , as closing with the ●●e of christ. his name is his glorious ●●●u●es , by which he revealeth so much of himself in the scriptures , as poor mortals can take up . wee did shew you before , that there was three of these that were the main pillars of justifying faith , faithfulnesse , omnipotency , and his infinite love and mercy : and how from these may bee answered all the objections of sense , of c●rnall reason , and of misbelief , arising from convictions of unworthinesse . and certain it is , that faith in all its conflicts , maketh much use of the names of christ. and there is not an objection that a poor tempted soul can make , but faith can frame an answer to it , out of some of these excellent name● of god , or of his son christ. it would bee a more longsome work then i intend to let you see this in all ; but i shall onely instance in that one glorious name of god , by which he proclaimeth his glory , exod. 34. the lord ▪ the lord god , mercifull and gracious , long suffering , and abundant in goodnesse and truth● keeping mercy for thousands , forgiving iniquit● transgression and sin , and that will by no mean● clear the guilty , &c. i think there are seve● ordinary objections which may bee answere● from that place . first , it is an ordinar● objection which misbelievers do make , th●● they are under the strength of their corruption , that they are black as the tents of keda● and not beautifull a● the curtains of solomon and doth not the first letter of that nam● answer this , that he is a mercifull lord : th● one importing his ability to save , and 〈◊〉 bring down every high imagination ? th● other importing , his infinite delight to h●● those who have no strength , and are under the power of their adversaries , the power of god being of no larger extent then his love . there is that second objection of misbelief , that wee have nothing to commend us to christ : but all that wee have to boast of , are infirmities and imperfections : and this is abundantly answered from that second letter of his name , that he is gracious : which importeth the freedom of the dispensations of his love that hee walketh nor with us , according to that rule of merit , but according to that golden and excellent rule of love. it is a great dispute whether mercy or grace be the greatest wonder , whether the love of christ , or the freedom of it bee the greatest mystery : sure both these put together make up a matchlesse wonder ? thirdly , misbelief will object , that wee have forsaken him dayes without number , and that wee cannot trace back our apostasie unto the first day of its rise : and is not that abundantly answered from that letter of his name , that hee is long suffering ? this being that glorious attribute in god , the glory of which hee desireth to magnifie above all his name . fourthly , misbelief doth ordinarily propose this objection , that wee have multiplied our transgressions , and have committed whoredoms under every green tree , and have given gifts to our lovers , even hyring our idols : so that wee may take up that lamentation , is not our sin great , and our transgression infinit : and is not that also answered from that letter of his name , that hee is abundant in goodnesse ? that though sin abound in us , yet grace doth much more superabound in him . wee confesse indeed , that there are some that may walk under that condition , that if they had no other exercise throughout eternity , but to make confession , they might confesse and never make any needlesse repetition : and truely in some respect , it is a mercy that we are mysteries unto our self : for , if wee did know compleatly the seven abominations of our hearts , and those mysterious actings of the body of death , we would be in hazard to choise strangling and death , rather then life : yet may not one glimpse of that abundant goodnesse satisfie us , and calm the storm . fifthly , saith misbelief , wee know that we have broken our vowes and covenants with god , and that all these things that wee have taken on , have been but as flax before the fire of tentation ; so that wee have no hope that he will have mercy upon these that have broken wedlock , and have not been stedfast in his covenant . but is not that abundantly answered from that letter of his name , that hee is abundant in truth : which speaketh , that though wee deny our selves , yet he abideth faithfull , and doth not alter the word that hath gone out of his mouth . it is the infinite blessednesse of man that though hee bee changeable , yet they have to do with one that is an unchangeable being . sixthly ; there is that objection : that notwithstanding all these things are matters of encouragement to some , yet they know not whether or not the lot of everlasting love have fallen upon them : and whether their names be in the ancient records of heaven . but this is answered from that letter of his name , hee keepeth mercy for thousands ? which sheweth us that great number of those upon whom the lot of everlasting love shall fall : and if there were no other sentence in all the scripture , ●his might be a sufficient matter of a song , and might make us cry out , who is like un●o him , whose compassions have no end , and who desires to magnifie his mercy above all his works ? and lastly , misbelief maketh this objection , they have sinned not onely against light , not onely against vowes , not onely after much enjoyment of god , but even after the application of threatnings : so that they conceive , that their maker will ●ot have mercy upon such . yet this is fully answered likewise from that letter of his name , he forgiveth iniquity , transgression ●nd sin : which three words doth abundantly speak forth ; that there is no transression which he will not pardon , there being but one particular amongst all that ●●nu●etable number of sins which lodgeth 〈◊〉 the heart of fallen man , that he declared ●●pardonable : and there is none of our ●iseases that is above the infinit a●●e of love , ●nd concerning which we can take up that ●omplaint , there is no balm in gilead , and ●●ere is no physician there . and though pro●idence may master up many impossibilities , ●et let faith take the promise in the one ●nd , and impossibilites in the other , and desire god to reconcile them ; that if we cannot see any connexion between providence and the word , yet may we reflect upon the omnipotency of god , that can make thing● that are seeming contrary sweetly to agree together , the comment●●y will never destroy the text , nor providence will never destroy the faithfulnesse of god : and let me give you this advice , that those objections of misbelief which you cannot answer , and , in ● manner putteth you to a non plus , and whe● ye have looked over all the names of god , y● cannot finde an answer to them , sleight them and cover them , as we have often told you was the practice of believing abraham , rom ▪ 4. 19. where that strong objection of misbelief appearing before his eyes , the deadness● of his body , and the barrenesse of sarahs womb ▪ it is recorded of him , he considered not thes● things : as it were , he had a divine transitio● from the objections of misbelief to the actin● of faith : and this is clear from matth. 15 ▪ 25 , 26. where that strong objection of misbelief being proposed against that woman the she was not within the compasse o● christs commission , she hath a noble way o● answering with this , lord have mercy upon m● and ( if so we may speak ) faith hath a kin● of divine impertinency in answering the objections of misbelief ; or rather a holy sleighting of them that gaineth the victory , whe● cavilling with tentations will not do it . the like also may be instanced in his so● name : o how glorious titles are given t● that prince of the kings of the earth , and 〈◊〉 that plant of renown , upon which the weakest faith may cast anchor , and ride out the greatest storm ; i shall not detain you long on this subject , but this we would have you know , that there is no strait nor difficulty that a christian can be exposed unto , but there is some name or a●tribute of christ that may sweetly answer that difficulty , and make up that disadvantage . is a christian exposed unto afflictions and troubles in a present world ? let him comfort himself in this , that christ is the shadow of a great rock in a wearied land ; is a christian under inward anxiety and vexation of mind ? let him comfort himself in this , that christ is the god of peace , and of all consolation ; is a christian under darknesse and confusion of spirit ? let him comfort himself in this , that christ is the father of lights , and is the eternal wisdom of god ; is a christian under the convictions of this , that he is under the power and dominion of his lusts ? let him comfort himself in this , that christ is redemption ; yea ( that i stay no longer ) if it were possible that a christian could have a necessity that he could not find a name in christ to answer it , he may lawfully frame a name to christ out of any promise in all the book of god , and he should find it forth-coming for the relieving and making up of that necessity , god would not disappoint his expectation . there is yet one thing further , in reference to the object of faith , which we shall desire you to tale notice of ; and it is the way of faiths closing with its noble object , and its testing on him : and this we conceive may be excellently taken up by our considering of the many several names that faith getteth in scripture , beyond any other of ●he graces of the spirit . it is called looking , isa. 45 22. look unto me : it is called abiding in christ , joh. 15. 4. abide in mee : it is called a keeping silence unto god , psal. 37. 7. my soul trust in god ; or as the word is in the original , my soul be silent unto god ; and that in psal. 62. 1. my soul waiteth ; or as the word is , truly my soul is silent unto god. likewise faith is called a leaning , psal. 7. 15. i have leaned upon thee from my mothers womb . faith is called an eating of christs flesh , john 6. 53. faith is called a casting of our burden upon god , psal. 55. 22. cast your burden upon god : and faith it is called a coming unto god , matth. 11. 28. and according to these different names , there are these seven noble properties & ma●chless differences of this grace of faith. the first is , that this is this grace by which a christian doth enjoy much communion with god : hence it is called a looking : which importeth , that faith is a continuall contemplation of the immortal soul upon that precious and excellent object jesus christ. there is that second property of saith , that it is that grace by which a communion with god is maintained : hence it is called an abiding in god. it is that grace whi●h maketh christ and the believer to dwell together . the third property of faith is , that it is a most submissive grace : hence it is called a keeping silence unto god : faith as it were , it knoweth not what it is to ●epine . it is the noble excellency of faith , it never knew what it was to misconstruct christ. it is the noble excellency of faith , it never knew what it was to passe an evil report upon christ. faith it will promise good things to a christian in the darkest night ; for , when love asketh faith that question , isa. 21. 11 , 12. watchman , what of the night ? watchman , what of the night ? or , when shall the morning break ? faith answereth it with the words that follow , ( onely a little inverting the order ) the night cometh , and also the morning ; the morning is approaching , that admitteth of no following night . there is that fourth property of faith , it is the grace which keep●th a christian in ●e severance , by its ●uilding upon the rock . hence it is called a ●eaning upon god ; for a christian by faith doth perpe●ually joyn himself to christ , so ●hat what ever trouble hee be cast into , by faith hee come●h up out of that wildernesse , ●eaning upon his beloved , and by faith hee is ●ed up to the rock that is higher then hee , ●here he may sit in safety , and even ●augh at ●eath and destruction when assailing him . ●here is that fifth property of faith , that ●●s the grace that bringeth satisfaction un●● the spirituall senses of a christian , by a ●ose and particular application of christ 〈◊〉 the nou●●ishment of the soul. hence it is ●lled an eating of the fl●sh of christ. there are ●ree senses that faith satisfieth , faith satisfieth the sense of sight , it satisfieth the sense of taste , and it satisfieth the sense of touch : faith will make a christian handle that eternall word of life : faith will make a christian see that noble plant of renown ; and faith will make a christian taste and see how gracious the lord is . and no doubt , these tha● have once satisfied their sight , they will b● longing to satisfie their taste . there is tha● sixth property of faith , it is that grace which giveth rest unto a christian : hence i● is called a casting of our burden upon him : i● is , as it were , the soul giving unto christ tha● unsupportable yoke of our iniquities , an● taking from christ that easie and portabl● yoke of his commandements . and seventhly , there is that last property of faith , i● is that grace by which sanctification is pro ▪ moved : hence it is called a coming to christ ▪ it is the soul in a divine motion and travelling from the land of egypt unto the land o● canaan : faith it is the soul in a pleasant motion from the land of the north , the land o● our captivity , unto that land of perfect liberty , all along going out by the footsteps of t●● flock , and walking in that new and living wa● even in him who is the way , the truth and t●● life . and now for a more full application 〈◊〉 this , we shall speak but to two things further . 1. we would have it considered , th● there are some that come unto the covena● of promise with lesse difficulty , and after ▪ more divine and evangelick way ; and the● are some that close with christ , in a mo●● difficult and legall way ; there are some that before they can come to mount sion , they must dwell fourty dayes at mount sinai . there are some , before the decreet of heaven shall be given to them , they must roa● as an ox , and must cover themselvs with sackcloath , having ashes upon their heads , we must be a benoni before we be benjamin , that is , we must be a son of sorrow , before we can be a son of consolation . but this is certain , that christ leadeth sometimes some to himself through a valley of roses : and i would only have you taking notice of these two , which though we conceive they b● not infallible in the rule , yet oftentimes experience maketh them out to be truth . 1. that there are three sorts of persons who are most ordinarily brought under great terrour , ●ere they close with christ. first , these who have committed some grosse and abominable sin that is most contradicting unto the light of nature . secondly , that person that sinneth much against light , before conversion : hence it is observed in all the books of the gospel , and in the book of the acts , there was a more gospel and love way of converting the gentiles , then was of converting the jews , see act. 2. 37. there is a sharp law exercise among them who had crucified the lord of life , and act. 9. paul that had been a grievous persecuter , at his conversion , he is first stricken dead to the ground before he be made a captive of the love of christ , and constrained to cry out , what wilt thou have me to do : but look to act. 8. and chap. 19. and there ye will find a more fair and smooth way of begetting sons to christ. and , thirdly , that person that is much in conceit of his own righteousnesse , he useth to be brought to christ through much terrour and exercise of the law : that is clear in paul , his condition also , phil. 3. and act. 9. compared , and certainly , who ever thinketh to come that length in self abasement , and will count as the apostle doth in that chapter , must dwell many dayes at mount sinai , and learn his arithmethick there . 2. we would have you taking notice of this , that though the person that is brought in to christ in a more smooth and evangelick way may have the preheminency of the person that is brought to christ after a more legall and terrible way in some things . yet we conceive , that a christian that is brought to christ through much of the exercise of the law , and through many of the thunderings of mount sinai , after he hath wone to see his right of christ , he is more constant in the exercise of faith ; and the reason of it is , because that an ordinary ground of misbelief is our not distinct uptaking either of the time of our conversion , which is oftentimes hid from these persons that are converted in a more evangelick way , as likewise this , that those persons that are brought to christ in a more gospelchariot , are sometimes put to debates , whether ever they were under the exercise of the law , and this maketh them often ( as it were ) to raze the foundation , and to cry forth , my hope , and my strength is perished from the lord. and now to shut up our discourse , we shall adde this one word of exhortation ; that ye would carefully lay hold upon that noble object , and exercise your faith upon him ; and i shall say but this , that all these that have this noble grace of faith , and that are he●●s of that everlasting inheritance : there is a fourfold crown prepared for you ; there is a crown of life that is prepared for him that shall sight the good fight of faith ; ●ut what may you say is a crown of life , except we have joy waiting upon that life ; ●or what is life without joy , but a bitternesse , and a burthen to it self ; therefore ●e shall have a crown of joy ; but what were ● crown of life , and a crown of ●oy , except we had the grace of holinesse , and were compleat in that ; therefore , ye shall have ●lso a crown of righteousnesse : but , what were life joy and righteousnesse , without glory ; therefore ye ●hall have likewise a ●●own of glory ▪ but what of all these , if that crown should once fall from our head , 〈◊〉 we should be deprived of our king●om ? therefore , take this to make up all ●he rest , it is an eternal crown of glory . ●hat word in prov. 27. n●a● the close , the ●●own ▪ saith solomon , doth not endure for ever : ●ut this precious crown that the hands of ●hrist shall fix upon the head of an over●oming christian , this is the mot●o that is ●●grav●n upon it , unchangeable and eter●all , eternal and unchangeable , and o what a day suppose ye shall that be , when tha● precious crown shall be put upon our heads ▪ what think you will be the difference betwix● christ and the believers in heaven . they shall have these four crowns which are indeed one ; but christ shall have upon hi● head many crowns , according to that word rev. 19. 12. but let me say one word also to you who are strangers from god , and ar● destitute of the grace of christ , and will no● by faith close with this excellent object ▪ there is a fourfold crown that once shall b● put upon your heads ; but do not misinterpret the vision : there is a difference betwix● the butler and the baker ; ye may prophesi● good things to your self , but there is a crow● of death which ye shall once have put upo● your heads ; ye shall be alwayes dying , an● never able to die : there is a crown of sorrow that ye shall have put upon your head when ye shall eternally sigh forth that lamentation , o to be anihilat , and reduced unto nothing ; when the reduction of you into nothing would be a heaven , when ye shall b● tormented in those everlasting flames . an● i would say this by the way , ye will be al● miserable , comfortlesse one to another , ther● will be no ground of consolation that ye shal● reap , for the community of your sorrow shall increase the degrees of that sorrow and there is another crown also that ye shal● put on , and that is a crown of sin , instead o● that crown of righteousnesse : would you kno● your exercise , o ye that are predestinate u● to these everlasting pains ? would ye kno● your exercise ? it is this , ye shall eternally blaspheme , and curse the god that made you . i am perswaded of this , that the terrours of hell will afflict you more , and doth , then that of the sinning perpetually in hell : ye would think nothing many of you to be in hell , if there were no pain there ; for the exercise of sin it will be your delight and life : but be perswaded of it , that when your conscience is awakened , the exercise of sinning shall exceedingly aggreage your pain . and there is this crown lastly , that ye shall put on , and that is the crown of shame : the prophet isaiah maketh mention of a crown of pride ; but ye that have put on that crown of pride , ye shall once put on that crown of everlasting confusion and shame , when ye shall not be able to lift up your eyes to him whom ye have peirced : i would fain desire you to know , what will be your exercise at these three dayes ; what will be your exercise when death shall be summonding you to remove , and ye shall first be entered heirs unto these everlasting pains ; i am perswaded ye will reflect much ? will ye not reflect upon many sermons that ye have heard , wherein ye have been invited to partake of the sweet offers of salvation . i remember of one , that upon his death bed cryed forth , a world for time , a world for one inch of time , one that perhaps did hold his head high , and no doubt was greater than the greatest here , his crown could not purchase on inch of time , but dying with this , call time again , call time again ; that petition was denyed , and so it shall be , i fear , to the most part that are here . i think it was a pretty hieroglyph●ck of the egyptians , they painted time with three hea●s ; the first head that painted out time that was past , was a greedy wolfe gaping , which importeth this , that our time past was mispent , and there was nothing left , but like a wolfe to gape for it again : and there was that second head of a roaring lyon , round , which import the time pr●sent , and for this end was so painted , that people might lay hold upon their present opportunities ; otherwise , it would be the matter of their ruine , and of their eternall undoing . and there was that last head , which was of a deceitfull dog , fawning ; which signified , that people they ●eceive themselves with the time to come , thinking they will be religious at their dea●h , and that they will overcome at their death , but this is ●●attery , no better then the fawning of a mad dog. i think wee may learn much of this , even to be provoked to lay hold upon ou● gol●●n opportunities , that wee sell not ●ur time but that wee buy it . there are two thi●●gs that a christian must not sell , that is , sell not the truth but buy it , and sell not your time but buy it . i am perswaded of this , that one moment of time is worth ten thousand worlds , if improven : and i would ask you , what advantage shall yee have of all things that yee have ●o●mented your selves about , when time shall be no more ? i suppose indeed , this is an ordinary evil amongst the people of this age , of which we have our own share and proportion . there are many that envy godlinesse , and the godly , the excellent ones that are in the earth , that think it a pleasure to vent their malice against such : i know that ordinary practice it is older by a thousand years then themselves , that they persecure godlinesse under the name of hypocrisie : they call godliness hypocrisie , and upon that account they begin and speak maliciously against it : onely ● would ask you this question , what will ●e say in that day when christ will ask that question at you , that gideon asked at zeba ●od zalmuna , who are these that ye killed with your tongue ? most it not be answered , every one did resemble the person of a king ? ● will ye not believe ! will ye not close with christ ? i know it is ordinary that we run ●pon these two extreams , sometimes we ●o not believe the threatnings of the law , ●nd sometimes we will not believe the pro●ises of the gospel . but i would only de●e to know , what if it had been so order●● in the infinite wisdome of god , that all ●●e letters of this book should have been ●●earnings ? what should have been our lot , ●●all the promises should have been s●raped ●t of it . but certainly this must be your ●t ▪ all ●he promises of the book of this co●nant shall be taken from you , and all the ●●ses thereof shall be a flying roll that shall ●●er within your houses , and shall there ●●●rnally remain . know this , o ye that are ●●emies to christ , know it and think upon it , every battel of the warriour is with confused noise , and with garments rolled in blood ▪ but that war that christ shall have against the hypocrites in zion , and those that are ignorant of him , and will not close with him it shall be with fewell of fire , and eternal i●dignation . o what will be your though●● suppose you , when christ shall come wi●● that two edged sword of the ●ury of th● lord , to enter to fight with you ? it i●●● delightsome exercise . oh that ye were n●● almost , but altogether perswaded to be christians , and that once christ might conq●● you with that two edged sword that proceedeth out of his mouth , that so ye might subject your selves to him , and make him t●● object of your faith. now to him th●● hath engraven upon his vesture , and on 〈◊〉 thigh , that he is the king of kings , and 〈◊〉 lord of lords , we desire to give praise . a sermon concerning the great-salvation . heb. 2. 3. how shall we escape if we neglect so great salvation , which at the first began to be spoken by the lord , and was confirmed unto us by them that heard him . this everlasting gospel , which is preached unto you , is that glorious star , which must lead us to the place where blessed christ doth ●ly . this gospel and glad tydings of the great salvation is come near unto you : and christ is standing at the everlasting doors of your hearts , desiring that ye would open unto him . there is that one great request which heaven , this day , hath to present unto you , and it is , that ye would at last imbrace this great salvation freely offered by him . it is the thing for which ye are called to mourn this day , that since the dayes of your fathers , and since the beginning of your own dayes , ●e have stopped your ears from that sweet and chaunting voice of this blessed charmer . ye would never dance to christ when he pyped , neither would ye weep to him when he lamented . but to come to the words which we have read unto you : the apostle in the forme● chapter hath been discoursing most divinely , of the matchless and incomparable excellencies which are in our blessed lord jesus ; and in the first verse of this second chapter , h● draweth forth an exhortation from his former doctrine , which in short is this , that they would take heed to the blessed doctrine of the gospel : and not at any time to let it slip out of our minds , and that they would keep thi● gospel as a jewel of great price , and would not sell it , but that they would be induced to buy it . and this exhortation he presseth by two arguments . the first argument is in the second verse where he saith , if the word spoken by angel● was stedfast , and every transgression and disobedience received a just recompence of reward , &c. that is , if the transgression of the law , which was delivered but by the ministry of angels , and every disobedience to i● was so severely punished ; let that provoke you to take heed , that ye transgresse no● the precious gospel which was spoken by the lord himself . the second argument is in the word which we have read unto you , and it i● taken from the certain and infallible stroa● of the justice of god , which shall com● upon those who slight this great salvation ●t is impossible ( saith he ) that there can be a ●●ity of refuge for these who slight this great salvation . now in the words which wee have read , here are these six things to be considered . i. first , that it is an evil incident to the ●●earers of this precious gospel and great ●●lvation , to slight and undervalue it ; this is early presupposed in the words , otherwise here had been no ground or accesse for the postle to threaten so terrible things against ●●e slighters of it . ii. the second thing to bee considered in 〈◊〉 words , is , that the stroak and ruine of ●●ose who slight this great salvation , is ●●●tain , and infallible , it will surely come ●●on them : this is clear from these words , ●●w shall we escape ? as if he had said , there ●●no imaginable way for us to escape , if wee ●●glect ( this ) so great salvation : wee may ●●●e a city of refuge when wee are pursued the law ; or , when wee are pursued by ●●ictions , and wee may escape when wee 〈◊〉 pursued otherwayes by the justice of ●●d ; but if once wee slight this great ●●●vation , there remaineth no city of refuge ●●o door of escape left open ) unto us : for ●ere will the person flee that slighteth this ●●at salvation ? ii. there is this third thing whereof we ●●●l take notice from the words , that the ●●ak of the justice of god cometh justly ●n them who slight this great salvation ; truely it is a most equal and reasonable ●●●k , which is also clear from the words , how shall we escape if we neglect so great salvation ! where he puts it home to their consciences , as if he had said , think yee not tha● it is just and righteous that ( if yee slight the great-salvation ) there should not be a doo● of escape left open unto you ? hee putteth the question home to their conscience to answer , yea , or no. iv. the fourth thing to bee considered i● the words , is this , that the slighting thi● great-salvation is a sin that hath many aggravations which attend and wait upon i● . and it hath two great aggravations from th● words which i have read ; the first great aggravation in that word of the text , great salvation , as if he had said , if it were not great salvation , yee might have some clo●● or excuse for your slighting of it : but se●ing it is such a great and eternal salvation● there is now no cloak left for your sin . the second aggravation is from the certainty 〈◊〉 this salvation : in these words , which at fi●● began to be spoken by the lord : and was conf●●med unto us by those that heard him , viz. 〈◊〉 apostles , whereby he telleth them , this great salvation is no notion no● fancy ; but a m●● certain , sure , and real salvation , which y●● they slight . v. the fifth thing whereof wee shall ●a●● notice from the words , is this , that the● are no persons ( be who they will , minister 〈◊〉 people ) who slight this great-salvatio● that shall have a door of escape . hence is , that the apostle putteth himself amo●● the rest , saying , how shall wee escape ; if 〈◊〉 neglect so great salvation ; that is , how shall paul , escape , if i neglect so great salvation ; ●nd so frustrat the grace of god ? vi. sixthly , we would take notice of this ●●om the words , that not only heart despi●●ng of this great salvation , but even also ●he very neglecting of it , hath a certain infallible and unspeakable ruine attending upon it 〈◊〉 now before wee begin to speak to any of ●hese six things ( which we have observed from ●●e words ) there are these two things where●●to we shall speak a little for clearing of the ●ords . first , what is meaned here by great ●alvation ; secondly , how it is said , that christ was the first preacher of it . first , wee conceive , that by the great-sal●ation , is understood the gospel , as is clear , ●ph . 1. 13. where it is called , the gospel of ●●r salvation , and act. 13. 26. it it called the ●ord of this salvation ; so that by the word of this salvation , is understood the gospel , ●●d these precious offers which are contained in it . and we conceive , it may be called 〈◊〉 great-salvation , in these eight respects . i. first , it is called the great-salvation , ●● respect of the price that was laid down ●or it : there being no lesse price laid down ●● purchase this great-salvation , then the ●loud of the son of god. from whence then ●oth salvation flow unto you ? it comes ●●nning to you in a stream of the blood of the 〈◊〉 of god. this is clear , heb. 9. 12. nei●●er by the blood of goats and calves ; but by ●is own blould he entered in once into the holy ●lace , having obtained eternal redemption for us . ii. secondly , it is called a great salvation , in respect of the many difficulties and oppositions which ly in the way of bringing it about . what great impediments ( suppose ye ) lay in christs way , before he could accomplish and bring about this great salvation ? was not the justice of god to be satisfied ? was he not to die , and be made like unto one of us ? was he not to●ly in the grave ? and was he not to bear the to●ments of hell , before this great-salvatio● could be accomplished , and brought to passe 〈◊〉 there were such impediments in the way o● bringing about this great salvation , that ●● all the angels in heaven had been set to the work , they had been all crushed under 〈◊〉 had it been but that one great impediment● to satisfie the iustice , and pacifie the wra●●● of god , even that was a passe , through which none could go , but the eternal son of god. it was so guarded that none durst adventure to enter it ( much lesse could any win through it ) save he only , who was mighty to save . iii. thirdly , it is called a great salvation in respect of that high estimation which the saints have of it . o what an high estimation have the saints of this gospel salvation ! there is no mercy which they think comparable to this , all other mercies are but little zoars in comparison of this great mercy , and gospel salvation . iv. fourthly , it is called a great salvation , in respect of these noble effects which this salvation bringeth about , and produceth● some of the great effects of the gospel ? david hath cleared , psal. 19. 7 , 8 , 9 , 10. is not this ● great effect ( of this gospel salvation ) to ●ring us out of nature into an estate of grace ? and that is an effect of this great salvation ? ●s not this a great effect , to make us who were enemies , become friends ? and that is ●● effect of this great salvation ? is not this ● great effect , to make us who were moving ●● the way to hell , move in the way to hea●●n ? and that is an effect of this great salvation . is not this a great effect , to make us who were far off , to be now made near ? and ●●t that is an effect of this great salvation . and is not this a great effect , to make us who were darknesse , become light in the lord ? and ●●at is the great effect of this gospel salvation : yea , i may say , time would fail me to tell ●f all the great effects of this great salvation ; ●ut o will yee come and see , and that will ●est resolve the question unto you , what the ●ble effects of this great salvation are . v. fifthly , it is called a great salvation , 〈◊〉 respect of the great advantages which ●oth redound to the person who imbraceth 〈◊〉 first , is not heaven a noble advantage ? ●●d that is the gain , which attendeth the ●●bracers of this great salvation . secondly , 〈◊〉 not jesus christ a notable advantage ? ●●d yet hee is the advantage which attendeth ●● imbracers of this great salvation ▪ ●●irdly , is not eternall communion with ●●d a notable advantage ? and that advantage attendeth the imbracers of this great ●●vation . fourthly , is not eternal liberation from the body of death , a great advantage ? and that attendeth the imbracers o● this great salvation . fifthly , is not eternall singing in the enjoyment of god a grea● advantage ? and that attendeth the imbracer● of this salvation . sixthly , is not eternal seeing of god as he is , a great and noble advantage ? and yet this ( as all the former ) attendeth the imbracers of this great salvation ▪ ye● , would ye be rich ? o then imbrace thi● great salvation . would ye be honourable come and imbrace this great salvation would ye be eternally happy ? o then com● and partake of this great salvation . vi. sixthly , it is called a great salvatio● in respect of all other salvations that eve● were accomplished . there was never a salvation , or victory obtained by any general 〈◊〉 captain ( unto a land or people ) that coul● have the name of great salvation in comp●rison of this . vii . seventhly , it is called a great-salvation , in respect of the authority of it . w● have spoken of the greatnesse ( as to the m●ritorious cause ) of it , and how great things doth effectuate : and also in respect of t●● authority of it , it is a great-salvatio● would ye know who is the author of th● great-salvation ? it is christ , heb. 5. 9. 〈◊〉 became the author of eternal salvation to 〈◊〉 them that obey him . and must not this salvation be suitable to him who is the author it . this is one of the most noble and irra●●ant beams of the majesty of the son of g●● the mediator , that he is the author of 〈◊〉 great salvation . viii . eighthly , it is called a great salvation , in respect of the continuance and duration of it . it is not a salvation which is but 〈◊〉 a day : but it is an eternal salvation , heb. 〈◊〉 . 12. he obtained eternal redemption for us . now the second thing whereunto we shall ●peak , for clearing of the words , is this , viz. how it is said , that christ was the first ●reacher of this eternal salvation . we do ●ot think that the words are thus to be understood , that the gospel , and this great salvation was never preached before christ came ●● the flesh ; but we think the meaning of the ●ords may be one of these three , if not all ●f them . i. first , that all the preaching of this great salvation under the law , did come ●ery far short in the point of fulnesse , in ●omparison of christs preaching of it ; there●ore is christ said to be the first preacher of his great salvation : as if he had said , i ●now adam , he preached of this great salvation : and enoch , he preached of this great salvation : and the twelve patriarchs , they ●reached of this great salvation : and all ●he prophets who went before christ , and 〈◊〉 now in heaven , they preached of this great salvation ; but all their preaching de●erved not the name of preaching in compa●ison of christs ; for , never man spake as he ●pake . thus christ was the first great preach●r of this great salvation . ii. secondly , this may be the meaning ●f it , that christ was the first preacher of ●●is great salvation , in respect of his clear way of preaching of it : for hee was the first preacher of it without types and shadows , hee was the first preacher of it clearly and fully , with so much demonstration and power of the spirit . iii. thirdly , the meaning of this ( that christ was the first preacher of this great salvation ) may relate to his appearing to adam in paradise , when he became the first and great preacher of this salvation , whe● hee did speak that word unto him , the see● of the woman shall tread down the head of the serpent . the first glorious preaching of thi● great salvation was , when christ preached i● to adam in paradise . and that was the firs● and glorious morning of this blessed gospel ▪ now we shall speak a little to the first o● these six things which we have observed fro● the words , viz. that there are many within the visibl● church , who are neglecters and slighters o● this great salvation ; ( do yee not all tak● with it ? ) it is clear , matth. 23. toward● the close , and chap. 22. 5. where these persons being invited to come to the marriage or feast of the gospel , it is said of them they made light of it . which are the sam● words in our text. and luke 14. 18 ▪ when they were invited to come , it is said they all with one consent began to make thei● excuse . and isa. 28. 2. this is the rest where with yee shall make them weary to rest , this i● the refreshing , yet they will not hear . no● is there a person here who dare deny thi● charge , that hee is a slighter of thi● grea● salvation ? i confesse i am afraid , that ye will ●ot take with it ; therefore i shall propose eighth sorts of persons who are slighters of this great salvation . and i charge you , as ye will answer to god one day , that ye search your hearts , whether ye be among the number ( in the catalogue ) of the slighters of this great salvation . i , the first sort of persons , who are slighters of this great salvation , are these per●ons who go about to establish their own ●ighteousnesse , and will not submit to the ●ighteousnesse of christ : ( in a word ) it is ●hat sort of persons , who think they may win to heaven by a covenant of works , and will not take the gospels way of travelling ●o heaven in the covenant of grace . and ●orely there is not a person here , who hath ●ot that cursed inclination to be as little ob●ieged to christ ( for his salvation ) as he can . we would go to heaven without the way , which is christ. and ( believe me ) there are ●any in this congregation , who go thus a●out to establish their own righteousnesse . and i shall propose six sorts of persons who ●●ll under the first rank . 1. the first sort are these who trust on ●heir own civility , and think these will car●y them to heaven ; these are the persons ●ho go about to establish their own righteousnesse . say they , i defy the world to ●●y any thing to me , i was evermore an ho●est man , and i trust therefore that i shall ●o to heaven ; but i say to thee , ( o atheist ●●at thou art ) thou shal● never win to heaven by these means , till thou come to christ with this , all my righteousnesse is lik● filthy rags . 2. the second sort are these , who buil● their confidence upon their denial of thei● good works , but yet come never this lengt● to make use of jesus christ. 3. the third ●ort are these , who buil● their confidence upon their duties ; the● think they will come to heaven by their goo● prayers , by their reading , and by their fasting ( like unto that pharisee , luk 18. 11 ) i than● god i am not like other men ▪ for i fast twi●● in the week : i pay tiths of all that i possesse● but i say unto thee , thy duties will neve● bring thee to heaven , if christ be not th● end of all thy duties , nor can ye perform an● duty without him . 4. the fourth sort of persons , who ●a● under this first rank of slighters of the gre●● salvation , are those who trust on their co●victions . if they have once been convinc● of their sin and miserable estate , they thi● their is no more to do , christ will never ●●ject them , so they sit down and build the hope upon these convictions . 5. the fifth sort of persons are these w● build their confidence upon their resolution ▪ say they , oftentimes i have resolved to be better man than i am : therefore i thi●● ( which is the fearfull delusion of many that god will accept the will for the deed : b●● it had been good for many , such a word h●● not been in the bible ; or that their cu●s●● eyes had never read it . but know this , t●● though thou had as strong resolutions as peter , or as good wishes as balaam had , if thou never labour to bring them to practice , god shall say to thee , depart from me , i know you not . and of you who build upon your resolutions , ye build upon a sandy foundation , these being many times a goodnesse but like the morning dew . 6. and the sixth sort of persons who fall under this first rank of slighters of the great salvation ( and wherein the evil is most subtill ) are these who build their salvation upon their graces ; these also go about to establish their own righteousnesse : but i say to thee , thy grace cannot be the foundation of thy hope , though they may be as evidences to strengthen thy hope . now are there none here who fall under this first rank of slighters of the great salvation ; or are there none here who will confesse that they have gone about to establish their own righteousnesse ? i say to thee , who will confesse , put a rope about thy neck , and come to christ ; for he is a mercifull king : i say to thee , come to christ with this , all my righteousness is like filthy rags : and if thou wilt come with this in sincerity , he shall say , bring forth the white robe and put it upon him : if thou can be brought to speak that in sincerity to christ , there shall be no more betwixt christ and thee , but , come and cloath him with the white robe . ii. secondly , these persons slight the great salvation , who delay their taking hold of the precious offers of the gospel : for there are many ( when we preach thi● gospel , and when we hold out the great salvation to them ) who say , i will follow christ : but i must first go home and bury m● father ; ( and so they delay to take hold o●●his great salvation ) but i say to you tha● ( who ever you be ) that thus delay to tak● hold on this great salvation , ye are the sligh● of it . is there a person within these doors , who dare , but acknowledge that he hath slighted this great salvation , and delayed to imbrace it ? o tell me ? what d● your consciences speak ? are there any bu● they must acknowledge they come unde● this second rank ? and i say to you , who have thus delayed , will ye yet imbrace it ? 〈◊〉 say even unto you who are old men ( now past sixty years , and have slighted this great salvation so long ) yet this day this grea● great salvation is offered unto you : wha● say ye to it ? o what do ye say to this offer ▪ are ye saying , i must now delay ( and not receive this great salvation ) till my harvest b● by , and over ? i say unto thee , that the harvest of the wrath of god is ripe , and he shal● put in his sickle , and cut thee down . i wil● say no more to these who thus slight thi● great salvation , but this , why stand ye all th● day in the market place idle , and doing nothing . o will ye at last be induced to tak● and imbrace this great salvation , before ●● be hid from your eyes . iii. thirdly , these persons are th● slighters of this great salvation , who complement with christ , when they are invite● to come and partake of it : and say silently ●o the minister , ( or rather to their own con●ciences ) i pray you have me excused at this ●ime , as these luk. 14. 18. but i would only ask at such , have ye any lawfull excuse , why ye will not come and partake of this great salvation ? is there any person here , that hath any lawfull excuse to present ? i shall never take that off your hand , have me excused : but be sure of this , i shall never excuse you , but accuse you : therefore i desire that these persons , who have slighted the great salvation , by complementing with christ , that they would complement no more wi●h him at all : but now imbrace it . iv. the fourth sort of persons who slight this great salvation , are these who give way to discouragements and unbelief , so that they will not come and partake of this great salvation : i say , such of you are slighters of it , and christ will esteem you such . oh if ye knew the worth and vertue of this great salvation , there would not be a tentation ( you could meet with ) ●hat would hinder you from imbracing it , but if thou could not answer these ●emptations , thou would not own them . i say unto such undervaluers and slighters of the great salvation as discouraged persons ( and these who stay long in the place of the breaking forth of children ) tha● when ye cannot answer your objections , which hinder you from closing with christ , i intrea● you disown them , as if you heard them not : say ●●e , think ye this lawfull ? i say , it is both lawfull and expedient : for it was the practic● of believing abraham , hee considered not 〈◊〉 own body , being dry as an old stick , nor th● deadnesse of sarahs womb . hee did not cons●der these things which might have been objections to keep him from believing . he● might have started at these two objections ▪ alas , i am old , and that objection could he● not answer : and my wife is past child hea●● , neither could hee answer that objection● what then did hee with them ? hee slighte● them both , and considered them not . secondly , i would say this to you , who thu● slight it because of discouragements : if ye● did know the worth of the great salvatio● which is in this gospel redemption that is offered unto you , although ye had an army o● objections to go through , yee would go through them all , to get a drink of the wate● of this well of bethlehem . v. the fifth sort of persons who sligh● this great salvation , are these who wil● not do so much as take care , and give pain● to hear this great salvation offered unto them ; for there are some persons who ( i● they come to the church ) desire to sit farrest off , and so never take care to hear a wor● of this great salvation : and such are dreadfull slighters of it . like unto these mentioned , ier. 6. 10. to whom shall i speak an● give warning , that they may hear ? behold their ear is uncircumised , and they cannot hearken , isa. 28. 12. but they would not hear , je●● 7. 10. who say , we are delivered to do all thes● abominations : yet they did come and stan●● before him , in the house which was called by his name . vi. sixthly , these persons are slighters of this great salvation , ( who when they hear it ) are no more ( nay not so much ) affected with it , ●hen if they were telling unto them the most senslesse history of thomas the rymer , or some other old fable ; like unto these mentioned , ier. 6. 10. the word of the lord is unto them a reproach , they have no delight in it . i would pose you all as in the sight of the author of this great salvation , ( men or women ) did you ever set your selves ( or took ye ever pains ) to bring up your hearts to the love of this great salvation ? was it ever the rejoycing of your hearts that christ dyed and rose again ? i do certainly believe it , ( and i am perswaded ) that there are decrees past in heaven against many of you . that in hearing ye shall hear , but not understand ; and in seeing ye shall see , and shall not perceive , for god hath made your hearts harder then the flint or adamant ; so that ye shall refuse to return when he doth exhort you . believe me , ( if i may so speak ) i think there is as much probability that the stones in the wall would hear ( if we would speak to them ) as soon as many of you . vii . seventhly , these persons are slighters of the great salvation , who did never complain that they wanted a right to this great salvation . i hope some of you are now convinced that ye never came within the compasse of this great ▪ salvation : i say yet unto you , if ye did never spend one hou● in secret weeping and lamenting , because y● had not a righ● to this gospel redemption● it is but too probable you never ha● yet ● right to it . yea , know it , that such of you would little care to let precious christ depar●● without any grief of heart ; i think if thi● were voiced within this house to ▪ day , whether or not shall christ go and depart , i doub● if there would be many heart diss●nters , though many tongue dissenters : oh , i fear there would be many hearts here , saying , o christ depart and go thy way : yea , there are many gadarens here , who prefer their ●ine and swine to precious christ , and would be●eech him to go out of their coasts . viii . eightly , these persons sligh● the great ▪ salvation , who never took pain● to engage their hearts to take hold of christ and the gospel . christ is near to you this day : the great salvation is near to you , and is now , even now offered unto you : therefore are there any who will take pains to lay hold on it ? i obtest you all who are here , by the beauty and excellency of him who is the author of this great salvation , that ye come and partake of it ; i obtest you by all the joyes of heaven that ye imbrace this great salvation , i obtest you by all the ●errous in hell , that ye imbrace it , i obtest you by the promises of the everlasting covenant , that ye imbrace it , i obtest you by all the curses which are written in this book of the covenant , that ye imbrace it , i obtest you by the love ye owe to your immortall souls , that ye would once be wise , and come and partake of the great salvation . may i now have it , saith thou ? yea , i say unto you all , ye may have it to day , ye may be partakers of it before ye go hence : and so before i proceed any further , i do in the name and authority of him who sent me here to day , ( and is the author of this great salvation ) freely offer it unto you ; therefore take it off my hand , embrace this great salvation offered to you to day ; but i know there will be eight sorts of humors ( within this house to day ) in relation to this great salvation , which now is offered unto you . 1. i think there will be some of gallio's disposition here to day , that will care for none of these things ; yea , there are many here who will not give a fig for this rich offer of the great salvation . but , i say , cursed be that person who puts on gallio's temper ( to day ) that will care for none of these things . 2. i fear there will be many of pilat's humor here ( to day ) who will say , they find nothing against the man ; yet will cry forth , take him and crucifie him . they find no fault with christ , and yet will be con●ent that he be crucified . now can ye say any thing against christ , who is the author of this great salvation ? produce your strong arguments ; are there any here who have any thing to say against him ? i am here to answer in his name : i hope there ●s not one here who hath any thing to say against the author of this great salvation . and why then do ye not take him ? see unto your selves , that there be none of pilats humor here to day , that will cry out , yee find nothing in christ why he should not be received and yet will bee content , that hee bee crucified . 3. there will bee many of the jews humor here to day , who cry forth , away with christ , away with christ , and give me barrabas . but oh what a hellish word is that , away with spotlesse christ , away with transcenden● christ , and give us the world ? now are there any here who will be so gross slighters of this great salvation ? will ye slight this great salvation , and imbrace your idols , which shal● once prove a crown of thorns unto you ? 4. there will bee some of felix humor found here to day , that will say , o christ , g● away at this time , and i will hear thee at a mos● convenient season ; but i say unto you wh● will not hear mee to day , nor imbrace th●● great salvation , i shall defy all the ministe●● in scotland to assure you , that ye shall get another offer , if ye send me away to day . ther● is not one that can , or dare , engage , that th● great salvation shall bee in your offer and more . therefore i say , let none of fel●● temper be here to day , that will say , they wi●● hear christ at a more convenient season . 5. there will bee some of balaams temper ( to day ) who will desire to die the deat● of the righteous , and to have their last 〈◊〉 like his ; yet they desire not to live the li●● of the righteous . but i say unto you , ye sha●● never die the death of the righteous , if ye live not the life of the righteous . 6. there will bee some of you here ( to day ) who ( i hope ) at least , will bee of agripa's humour , that will say , thou hast almost perswaded me to be a christian : i say unto thee , o wilt thou quickly out with that word almost , and put in that word altogether , and say , o precious christ , thou hast altogether perswaded me to be a christian : however , if thou come no greater length , i intreat thee come this length , that so thou may cry out , i am almost perswaded to imbrace christ the great salvation , and may be ere long ye will come further . 7. there will bee some of iudas temper here ( to day ) who will betray christ for thirty pieces of silver ; yea , some would sell christ , heaven , their idols and all , for lesse then thirty pieces of silver . 8. i think there will be many of esaus pro●ane temper here ( to day ) who will sell their birth-right for a messe of pottage . now will ye enquire at your selves , am i the person that will give my birth-right for a messe of pottage ? doth my heart say , i will sell my birth-right , because i am hungered and ready to die : what will it profit me ? give mee a messe of pottage , and i will quite my birth-right . i know it , there are not a few such here to ●ay ; therefore i intreat you , enquire at your selves what is your humour . oh shall the great salvation , that yee have slighted ●o long , bee slighted this day also , and shall there bee none to imbrace it ? oh inquire , and stand inlaw , lest the wrath of the most high pursue you . now i shall give you these seven considerations , which may provoke you not to slight ( but imbrace ) this great salvation . 1. the first consideration , that the not imbracing of this great salvation is one of the greatest acts of folly that can be , ier. 8 : 9. they have rejected the word of the lord , ( and immediatly is subjoyned ) . and , what wisedom is in them ? and so solomon doth assure you they cannot be wise who neglect this great salvation , prov. 1. 7. fools despise wisedom and instruction ; therefore , may not i say unto you , be who ye will ( though ye were the greatest heads of wit in all this place ) ye are but stark fools as long as ye neglect this . but would ye be wise indeed , and wise unto eternal life ? then i intreat you come and imbrace this great salvation . ii. the second consideration , to provoke you not to slight the great salvation , is this ▪ that the ruine and destruction of the slighters of it , is most certain and infallible , ier. 11. 11. where ( speaking of slighting the covenant ▪ which is indeed this same great salvation ) there is a therefore put to the threatning . therefore thus saith the lord , i will bring evil upon them which they shall not be able to escape i defy you all who are the slighters of this great salvation , to finde a back door , when justice shall pursue you : for there is n● door to escape if ye imbrace not this great salvation : but the earth will disclose your iniquity , and heaven will declare your sin . iii. thirdly , let this consideration provoke you not to slight this great salvation , that christ is exceeding serious , and earnest that ye would imbrace it . and i think that , isa. 28. 23. speaketh out his exceeding seriousnesse : where four times hee beggeth of his hearers , that they would give ear and hear his voice ( saying ) give ear and hear my voice , ●earken and hear my speech . what needeth all these exhortations ? but that christ is most serious , that they would imbrace the great salvation . and o that there were a person here ( to day ) as serious to the bargain as christ is ! but , be who yee will that slight this great salvation , ( believe me ) the day is coming wherein ye shall cry out , alas for my slighting of it . wilt thou therefore think presently with thy self ( o thou slighter of this great salvation ) what wilt thou say of thy slighting of it , when the devil shall be leading thee in thorow these dark gates of hell ? o slighter of the gospel , how many alaces wilt thou cry , when thou shalt be passing thorow these dark gates into thy everlasting prison ? wilt thou not then cry out . ( o me slighter of the everlasting salvation ) whither am i now going ? alas , now for my slighting the gospel : and as thou passest thorow , thou shalt meet with numbers of miserable comforters . there is not one in that prison who can comfort thee : but many dreadfull alaces shalt thou then both cry and hear , if thou imbrace not this great salvation . iv. fourthly , let this provoke you no● to slight the great salvation , that ye will get it for a very look . o ye within this house to day , ye will get this great salvation for one look , isa. 45. 22. look unto me , and b● saved , all the ends of the earth . for a very look ye will get this great salvation : and do y●● ever think to get heaven at a lower rate ? v. the fifth consideration , to provoke you not to slight this great salvation and more , is this , there is not one of you wh● is a slighter of it , but your slighting it shall increase your immortall bonds . man or woman , be who thou wilt , when thou art slighting this great salvation ; thou art but pla●ing a cord wherewith to bind thy soul eternally in these unquenchable flames , isa. 2● 22. be ye not mockers , lest your bonds be ma● strong ; i say therefore unto you , old me● mock not , lest your bonds be made strong : o● women , near unto your graves , mock not , l●● your bonds be made strong : young men , be 〈◊〉 not mockers , lest your bonds be made strong● young women , who are in the flower of yo●● time , mock not , lest your bonds be made strong ▪ but now alas , will there ( for all this ) ●e● person here to day who will be a mockers this great salvation ? vi. the sixth consideration , to provoke you not to slight this great salvation a●● more , is this , ye know not but that yo●● dayes may be near a close ; i say , ye kno● not , but the day of the preaching of this great salvation may be near unto a close . wh● knowest thou , o man or woman , but t●● shall be the last sermon that ever thou shalt ●ear concerning this great salvation ? and yet for all this , shall we be sent away without one consent to imbrace or receive it ? o will ye be perswaded to look to christ , and so to take him . vii . the seventh consideration , to provoke you not to slight the great salvation , is this , that there is a five fold salvation comprehended under this great salvation . i. the first is this , come and partake of this great salvation , and thou shalt have salvation from thy idols : and hereby i do proclaim liberty ( this day ) unto captives . i am sent forth ( this day ) with the keyes of your prison house , to open your prison doors unto you , if ye will imbrace this great salvation . i say unto you . o ye prisoners come forth and shew your selves ; for the keyes of your prison house are with us to open your prison doors unto you , therefore o come forth and embrace this great salvation . will there be any ( shall i think ) here that will refuse to come forth , o go forth and slee from the land of your captivity , and from the house of your bondage . ii. thou shalt have salvation from thy darknesse , and from thy ignorance ? i say unto you who understand no more of god then the stones in the wall , i command you to come forth , and partake yet of this great salvation ; and unto you shall light arise , even the day spring from on high shall visit you . iii. if ye will come and partake of this great salvation , ye shall have deliverance from all your fears . dost thou fear that thou shalt be poor : come and partake of this great salvation ; and thou shalt be delivered from it ? art thou afraid of hell ? come and partake of this great salvation , and thou shalt be delivered from that fear . art thou afraid at the wrath of god ? then come ( ● say ) and partake of this great salvation , and thou shalt have redemption from that and al● thy fears , with him is plenteous redemption and hee can make thee quiet from the fear o● evil . iv. if thou wilt come and partake of this salvation , thou shalt have deliverance from all thy anxieties , and from all thy cares : y●● are now carefull and anxious about many things ; come and partake of this great salvation , and it will make you carefull but only for the one thing necessary . v. if yee will come and embrace the great salvation offered unto you this day , yee shall be helped before yee go hence to sing that song , o death where is thy sting ? o grave where is thy victory ? now o will ye come and imbrace this great salvation , and yee shall b● more then conquerours thorow christ who love●● you are there therefore any here to day that would have victory over the devil , and over their own hearts ? then come and embrace this great salvation , and then your victory i● certain . but now to presse home this great salvation upon you a little further , there are nin● sorts of persons , who are invited to come and partake of this great salvation offered this day : and i charge you answer to your names when ye are called , and delay not to come . i. first , i invite and call here to day , all who are willing to come and embrace this great salvation . now , are there any of ●ou here to day , who are called willing ? ●hen i invite you to come , and imbrace this great salvation , rev. 22. 17. whosoever will , ●et him come : but oh , are there none here 〈◊〉 day who are named willing ? i intreat ●on , if there be any , do not deny your name , ●●t come when you are called and embrace this great salvation . ii. secondly , these persons who thirst ●●r it , are invited to come , and partake of ●●●s great salvation , rev. 22. 17. let him ●●t is a thirst , come . now if there be any ●ere who are named thirsty , let them come and partake of this salvation , and they shall ●e satisfied . iii. thirdly , are there any money-lesse ●●lk here to day ? let them come and partake of this great salvation ; are there no money-lesse folk here to day ? i mean not that money or coin in your purses , but want ●●e money ? that is , want ye righteousnesse ? ●hen i pray you , come and partake of this great salvation . i say , are ye so poor , that ●e have nothing but the fear of hell ? then i ●ay you come . if there be any here who have nothing to commend them to christ , but necessity : i say unto all such , o come , come , ●●me , and partake of this great salvation . iv. fourthly , these persons are invited ●o come ( and i wish there were many such ) who are weary : but oh! are there none here to day , who are called weary ? are y●● not weary in pursuit of yours ? if there be any such here to day , i say unto you , o weary folk , come , come , come , and partake of this great salvation , and of this excellent gospel redemption that was purchased at so dear 〈◊〉 rate . v. fifthly , these who are heavy loadened are invited to come , ( and i think all of you may answer to this name ) are ye heavy loaden●● o then come . but are there none here who are heavy loaden with sin , with misery , and estrangement from god ? if there be any such here , i say unto thee , old man , or young man , be who thou wilt , o come , and partake of this great salvation . vi. sixthly , are there any here to day who are called blind ? i say , if there be any o● you who think ye want eyes to see the precious excellencies of christ , i invite you to come and partake of this great salvation . vii . seventhly , are there any who are called lame here to day ? i say unto such , ● come , come , come , and partake of this great salvation : for we are sent forth to day , to call in the blind & the maimed , and the lame that they may come and imbrace this great salvation : therefore are there none he●● to day who may be called such : are ye neither blind nor lame ? i hope many of you will not deny that ye are such ; therefore say unto you ; o blind , halt and maimed com● come , and partake of this great salvation . viii . the eighth sort of persons invit●● are these who are sick , therefore if there be ●y sick folk here to day , be who ye will , i say ●●to you , o come and partake of this great salvation , for the whole need not the physician , ●●t the sick . ix . ninthly , are there any here to day who know not their name , or their conditi●● , i say unto you , o namelesse folk , come and partake of this great salvation , come to christ or the knowledge of your souls condition , ●ome as a namelesse one , and he shall not re●●ct thee , though thy case were so evil that thou could not give it a name ; for , of all ●●at come unto him he sendeth none away . now where do you find your name and ●●name ? o do ye not know it ? i hope now ●e may know ; therefore i intreat you answer to it , and so come away and partake of this great salvation . but i am afraid there be many strong iron●●rs in the way of some of you , which ye can●t win over . ah , how fast are some souls ●●cked in satans snare ; and therefore i shall ●eak a little for discovering of these bars , ●hat hinder from imbracing this great salvation , that so ye may be the better helped to remove them . i. the first great iron ▪ bar which keepeth ●olk from imbracing this great salvation , is ●he bar of ignorance ; and i am afraid that ●●is ( as a mighty bar ) hindereth many of you : ye are ignorant of your selves , and of ●he condition of your souls , ye are ignorant ●f the law and of its severity , and ye are ignorant of the precious gospel in its condescendency . o pray unto god that for christ sake , hee would break that great bar of ignorance ; for till that be done , christ may take up that complaint , ier. 5. 4. surely they are foolish , they know not the way of the lord , not the judgement of their god. i say , this bar o● ignorance keepeth you from embracing this great salvation . ii. the second bar which keepeth many from closing with christ , is the bar of presumption , for some will cry out , what nee● have i to embrace the great salvation ? have i it not already ? but i say unto thee , o fool thou art ( by all appearance ) yet in bondage ▪ o that this evil bar of presumption were put away ; for it is one of the greatest impediments which lyeth in the way of your imbracing this great salvation that is in your offer to day : therefore i say unto you , i● you will come no further ; i intreat you come this length , to confesse that ye want this gospel salvation and that yee are indeed strangers to this redemption purchased by christ. iii. the third bar that keepeth persons from imbracing this great salvation , is the bar of unbelief , yee believe not what wee say to you anent this great salvation , i know that some of you are of the stoicks and epicures humor , who cry out , what meaneth this man ? he seemeth to be the setter forth of some strange god. but i say unto you , i am no● the setter forth of any strange god , but it is jesus of nazareth whom i preach unto you ▪ alas , some of you thinketh this great salvation to bee some morning dream , or some golden fancy : but i say unto you , it is neither a dream nor fancy ; but a real truth that we preach unto you . iv. the fourth bar that keepeth persons from imbracing of this great salvation , is the bar of discouragement : this strong bar keepeth many so fast , that they cannot imbrace this great salvation though it bee freely offered unto them . i shall say no more to you , who are such , but counsell you to do as these four lepers did , 1 king. 7. 4. who sat at the gate of samaria : who said , why sit wee here till we die , if wee say we will ●nter ▪ into the city , then the famine is in the city , and we shall die there : and if we sit still ●●re ▪ we die also . now therefore come , and let us fall into the host of the syrians , if they save us alive , we shall live , and if they kill us , we ●●all but die . even so say i unto you , that if ●t abide in the state of unbelief , yee shall surely bee undone ; therefore go forth , for yee ●now not but god may work a great salvation for you : and if yee will quite your unbelief and close with christ in the offer of this great salvation ( by saith ) ye shal have no more to do , but eat and drink , and divide the spoil . v. the fifth bar which withholdeth persons from imbracing of this great salvation , 〈◊〉 the bar of unwillingnesse , yee will not ●me to thee , that yee may have life . and alas , that is an iron bar indeed , by which all that ●e in hell have barred themselves out of ●eaven . alace , shall yee bee such wretches ●lso . o what a dreadfull sound is that , wo ●nto thee , o jerusalem , wilt thou not be made clean ? when shall it once be ? ah , turn you ▪ turn you , why will ye die ? why will ye slight this great salvation ? o will none of you this day imbrace it ! vi. the sixth bar that withholdeth persons from imbracing this great salvation , i● the bar of worldly mindednesse : many of you are so fixed to the world , that yee cannot come and close with this great salvation . i may allude to that word spoken of saul . 1 sam. 10. 22. that hee hid himself among the stuffe : for many have buried and nested themselves in the midst of the world , that they cannot imbrace this great salvation . vii . the seventh bar which keepeth many from imbracing this great salvation , is the bar of hard heartednesse : there hath such 〈◊〉 stupidity and hardnesse of heart seised upon many , that , let christ preach as hee will to them ( by his word , or by other dispensations ) they are no more moved , then if his word and dispensations were a thousand miles from them . o that strong bar of hardnesse of heart , when shall the omnipoten hand of god break it ? viii . the eighth bar that hindereth many from imbracing this great salvation , is the bar of slothfulnesse . many of you cannot be at the pains to imbrace it : but i say unto you , there is but small pains in the way o● godlinesse : i say unto you , it may so easil● be had , that it is in your offer to day ; and 〈◊〉 ye will , ye may put forth your hand and take it . consider therefore what yee will do o will ye despise it ! i say will ye still negle● and despise it ( will ye but read that dread●●ll word , act. 13. 40. 41. behold ye despi●●s , and wonder and perish . tell me freely , would ye have us to return this answer to him who sent us , that ye are despisers of the great salvation ? say to it , are there none of you , who ( for all this ) will consent to partake of this great salvation ? o captives and prisoners , and ye who are in the bonds of ●atan , will ye come and partake of this great salvation , and you shall be made free . i have 〈◊〉 act of release for you to day ; if ye will ●ome , and make use of it , ye shall be set at ●●berty . but , oh shall the prison doors be ●st open , and yet none come forth ? but that ( i may come to a close ) i say yet unto ●●on , o poor prisoners go forth , go forth , and partake of this great salvation . oh , will ●e not come forth ? what holdeth you in ? the foundation of your prison house is taken to day , therefore if ye will but come ●orth and cast a look to christ , your very ●●kels shall fall off your hands , and ye shall ●● as those who were never bound . now i ●ave this with you : and to make you think ●pon it , i shall speak these five words unto ●ou , and i intreat you think upon them . 1. first , i have excellent tidings to tell ●●u ( i hope some of you will give ear to ●●em ) viz. there is a great person come ●ere to day , and that is the mighty author ●f this great salvation , who hath brought ●erlasting righteousnesse with him , desiring ●ou to make use thereof ; it is his desire that yee would take his excellent gift at his hand . these , i say , are the tiding● that have to preach unto you : and i hope never to be declared a liar for what i preach unt● you : i say yet unto you , that christ , th● author of the great salvation , desi●eth to give it freely unto you , if ye will but take it . but o will yee not take it ? i think , ●● yee did see an hundreth men lying in prison or dungeon , without all light , bread , o● water , and a great prince coming to them saying , i desire you all to come forth , an● partake of this great liberty which i bring unto you : and every one of them should answer , i scorn to come forth at this time ▪ would yee not think them exceeding grea● fools ? and yet i fear this act of great foll fall out in many of your , hands to day : tha● when christ hath given us the keyes , of you● prison doors , and they are opened , yee wi●● not come forth . but i must intreat you y●● to come forth and shew your selves ; fo● who knoweth , but wee may bee commande● to shut your prison doors again , and to se● them with seven seals : with an unalterab●● decree from heaven , never to bee recalled ▪ wherefore , o ye prisoners , go forth , go for● from your prison house . 2. secondly , i would say this to you that it is not without much ground th● this salvation ( offered to you ) is called great salvation . ( i know a little paper two or three sheets , might contain all t●● salvations that ever any man obtained : b● the world would not bee able to contain 〈◊〉 the books which might be written to the commendation of this great salvation ; yea , ( unto any who will imbrace it ) i say , first , if thou finde not this salvation above thy ●aith , then go thy way when thou art come ; but i know thou wilt finde it both above thy ●aith and hope . secondly , if thou finde it not above thy desires when thou a●● come ●nto it , then go thy way again : but were thy desires as the sand upon the sea shoare , thou shalt alwayes finde more in this salvation then ever thou could desire . thirdly , if this salvation be not above what thou can conceive , then go thy way when thou art come to it ; but think of it as thou can , it shall alwayes be above thy thoughts of it : fourthly , if this salvation be not above thy opinion of it , then go thy way when thou ●●it come unto it ; but i know thou wilt ●●nd it far above thy opinion of it . therefore seeing it is so great a salvation , as that all the world could not contain all the books ●ight be written in the commendation of it . o will ye imbrace it , even to day , while it is ●o your offer . 3. thirdly , i would say this unto you , 〈◊〉 perswaded , that there is no sin that will more provoke the majesty of god to punish you , then the sin of slighting the great-salvation . bring forth these murtherers saith the lord ( of the slighters of this invitation ) and slay them before me . i intreat ●●en enquire at your own hearts , what ye will answer when ye are reproved for slighting of it ( old men , will ye ask at your own hearts , what ye will answer to christ when he shall propose that question to you why slighted ye the great salvation ? old woman , what will ye answer , when he shall say to you , why slighted ye the great salvation ? young men , and young women , inquire at your own hearts what ye will answer when christ shall say to you , why slighted ye th● great salvation ? can ye imagine any answer unto that question ? o dreadfull shall the wrath of god be , that shall be executed upon the slighters of this great salvation ? 4. fourthly , i would say this unto you that heaven is waiting to hear , what acceptation the offer of this great salvation doth get among you . here is the great salvation , here is the offer of it , and here is th● commendation of it ; what say ye to it ? i● it not an excellent salvation ? is it not 〈◊〉 free salvation ? is it not a great salvation ▪ is it not an eternal salvation ? why then d● ye not welcome it ? can any of you say an●thing to the discommendation of it ? i know you cannot ? yea i da● say your own heart are admiring it as most excellent ; an● therefore o will ye accept it . alas shal the● be none here who will be found accepters 〈◊〉 this great salvation ▪ so freely offered to day ▪ 5. fifthly , i would say this to you , let a the angels praise him who the author 〈◊〉 this great salvation . all the saints roun● about the throne praise him who is the a●thor of this great salvation . all these wh● are expectants of heaven praise him who 〈◊〉 the author of this great salvation : all y●● to whom this offer is made , praise him who is the author of this great salvation . o heaven praise him who is the author of this great salvation , o all ye fowls of the air , praise him who is the author of this great salvation , o fire , hail , snow , vapors , stormy winds and tempests , praise him who is the author of this great salvation . all the tribes of the earth , praise him who is the author of this great salvation . our own soul praise him who is the author of this great salvation , and all that is within us blesse him who is the author of this great salvation . o who would not praise him , who is the author of this great salvation ? are there any here that will refuse to commend him ? o think upon him , and let not this be a day of slighting him ? now where are your hearts at this time ? i will tell you where many of your hearts are , they are thinking upon the world : but i am sure there are not many of them thinking upon this great salvation . now what resolution mind ye to go away with to day ? oh , have ye no resolution beyond what ye had when ye came hither to day ? are there any here who have this resolution , to whom shall we go , but to him who is the author of this great salvation , who alone hath the words of eternal life ? even the lord breath it upon you . or is this your resolution , that through christs strength ( forsake him who will ) ye will never forsake him ? or , have ye this resolution ▪ that ye will esteem more highly of the great salvation then ever ye did ? o that the lord may keep these in the imaginations of the thoughts of your hearts for ever . but as for you who have no resolutions to imbrace this great-salvation , o wherewith shall i commend it unto you ? do not your own necessities commend it ? but if nothing can perswade you to come away and imbrace it , then this place shall be a heap of witnesses against you : for it hath heard all the words of the law which he hath spoken unto you , josh. 24. oh cast your eyes upon these pillars of the house , and stones in the walls : i take them as so many witnesses , that they may speak , and testifie against you in the great day of the lord , if ye neglect this great salvation to day . therefore as ye go away , be thinking upon it , and whether or not ye minde to imbrace it , now while you may have it . this day i have set life and death before you : i have set before you both the great salvation and the great damnation ; and o that ye had understanding in all these things ; that y●● being wise might be provocked at last to imbrace this great salvation , the which we do yet again intreat you to think upon . is not heaven looking upon you at this time ▪ to see what ye will do with this great offe● of salvation which i have this day ( from the lord ) presented unto you ? now , ●● him , that can perswade you to imbrace thi● great salvation , this gospel redemption this blessed mystery into which the angel desire to pry , to him , who can bring yo● back from the pit ; and can enlighten you wit● the light of the living ? to him who hath th● keye● of your prison , who can open and none can shut , and can shut and none can open ; to him , who hath all power in heaven and in earth communicate to him , who can deliver you from the power of the grave , and can set you free from all your enemies , wee desire to give praise , amen . sermon ii. heb. 2. 3. how shall we escape if we neglect so great salvation , which at the first began to be spoken by the lord , and was confirmed unto us by them that heard him . there are two great and most ordinary complaints in these dayes . 1. there are many who complain , that their estates and persons are in bondage , and that they are sold for slaves to the hands of strangers : but , o that wee could also turn over the complaint to this , that our souls are in bondage , and that we are yet in the gall of bitternesse , and in the bond of iniquity , that so we might be provoked to long for the great salvation that is in our offer . 2. there are many complaining ( and not without much cause ) that there is now such a tolleration of errours : but , o will thou complain also of this , that within thy heart there is a tolleration of lusts ; is there no● an act of tolleration concluded within thy breast , that the devil and all his company may reign in thee at pleasure : oh have ye not need of great salvation ; shall i tell you , that christ is cou●ting you to imbrace it , and that he putteth on all his most glorious robes , and manifesteth himself unto you , as a suiter making offer of himself and of his great salvation . o tell me , have ye seen him ? or do ye think to see him this day ? what robes had he on . there are five glorious robes wherewith he cloaths himself when he condescendeth to manifest himself to his people ▪ first , he cometh to his own with the garments of salvation , according to that word , zech. 9. verse . 9. rejoyce , o daughter of sion greatly , shout o daughter of ierusalem ; fo● behold , thy king cometh unto thee , he is just and having salvation ; ay , your king is come here to day , and will you not fall in love with him when he is cloathed with the garments of salvation , can ye ever have a more conque●ing sight of christ , then when he is cloathed with such an excellent robe , and offering you salvation . secondly , he appeareth to his own sometimes in garmenes dyed in blood , according to that word , isa ▪ 6. 3. verse 1 , 2. who is this that cometh up from edom with dyed garments in bloud , as one that treadeth the wine fat : and now i say to thee that will not look to christ when he appears in the garments of salvation , have ye a heart to refuse him , that have fought such a comba●e for you , who hath trode the wine-presse alone , and hath stained all his garments with the bloud of his enemies ; o● is there any here who dare refuse this salvation , when they see how he treade●h his enemies in anger , and trampleth them in his fury , and thus sprinkleth their bloud upon his garments . o tremble at this sight , and seek quarter from him in time , or he shall dy his garments with the blood of thy immortall soul. thirdly , christ appeareth unto his own , being cloathed with these humble robes of condescendency . when he came in the simititude of sinfull flesh : o what a sight wa● that ; to behold the prince of heav●n cl●ath●d with our nature ; what a sight was that to b● hold him that was cloathed with light as with a garment , to be cloathed with our infirmities , yet he condescended to cloath himself thus , that we might have accesse unto him and be partake●● of his gifts : o can we refuse him , when love hath thus pressed him to put on the beggar weed , that he might say to worms y● are my brethren , and my sisters . fou●thly , christ somtimes manifesteth himself , being cloathed with the garments of beauty , and ravishing majesty ; such was the sight that the spouse go● of christ , song . 2. vers . 8. as the apple tree among the trees of the wood , so is my beloved among the sons ; and song . 5. when she saw him , white and rudy , and the standard bearer of ten thousand , and such was that joyfull sight of him ▪ when his garments were as the light , and white as the snow which he had at the transfiguration , when these glorified ones did come ( as it were ) ambassadors from that higher house to make him a visit . and , fifthly , christ he sometimes appeareth to his own , in robes of dreadfull majesty , and terrible highnesse and loftinesse , when the soul upon the first sight of him remains dead , add there remains no more life in them ; such was the sight daniel got , in his 10. chapter , and such was the sight that iohn got of christ , rev. 1 verse . 17. and i would ask at all that are here , what a sight have ye gotten of christ to day , in which of all these robes have ye seen him in : it is true , we are not now to look for the extraordinary sights of him ; but yet if ever thou hast seen him in any of his wooing robes , sure he hath appeared matchlesse , and how shall ye then refuse him . but now to come to the words i was speaking unto you o● ; the first thing in the words , to wit , that there are many who live under the offer of this great salvation that do slight it , and do not imbrace it ; and now i shall only add a few things further unto you . 1. let me propose a few considerations to perswade you to imbrace the great salvation : god forbid we go a way before we imbrace this gospel salvation : and therefore , i charge you in his name , go not away before ye imbrace it . and to presse it home upon you , there are these eight or nine properties of this great salvation , that is offered unto you this day . and first , it is a free salvation , ye have no more a do , but to put forth your hand and take it : o come and take it : christ hath foughten for this salvation , and there is no more required of you , but ●o come and ●eap the fruits of his victory ; who ever will let him come , there is nothing that should move you to stay away , o captives bond slaves to satan , o prisoners of hope , will yee come and partake of the great salvation , what holds you from coming away and partaking of it , it is freely offered unto you : ●●y , believe it , christ requires no more of you , but that ye should come and take it out of his hand ; if yee consent to ob●y , the bargain is ended ; yee shall ea● the good of the land , isa. 1. secondly , this great salvation , is a compleat salvation , that is offered unto you to day , this is clear , luk. 1. vers . 17. that we might bee saved from our enemies , and from the hand of all that hate us , there is not any enemy that is in thy way , but if thou will come and partake of the great salvation , thou may have victory over it , so compleat a salvation is it that is in your offer this day ▪ o shall wee passe away , and not imbrace it : o shall our cursed hearts undervalue this compleat salvation that is come to your door , believe it , salvation is near unto you , if yee will take it . thirdly , it is a wonderfull salvation , it 〈◊〉 such a salvation as the angels desireth ●o pry into it , and it is such a salvation , ●hat all the prophets desire to pry into it ; ●t is almost six thousand years since all the ●ngels in heaven fell into a sea of wonder ●t this great salvation ; it is almost six thousand years since abel fell into a sea of wonder at this great salvation : and what think ye is his exercise this day ? he is even wondering at this great salvation : would ye ask at all the angels in heaven , would they not all say , o imbrace the great salvation ; would ye ask at all the saints that are above , would they not advise you to imbrace the great salvation : would ye ask at adam would he not say , o imbrace this great salvation : could ye ask at abel , would he not say , o imbrace this great salvation : and would not all the patriarchs say unto you ▪ o imbrace the great salvation : and do not all that have tasted of the sweetnesse of i● cry out unto you , come and imbrace the great salvation . the fourth property of his salvation is that it was bought at an exceeding dear rate it is a dear salvation . would ye know the difference between christs coming to thi● salvation , and your coming to it , it is this christ was forced to travell through all th● armies of the justice of god ; he was forced to drink of the cup of the warth of go● before he could come to purchase this grea● salvation ; and now what is required of yo● to obtain this , we may say no more , but pu● out your hands and take it ; will ye look t● the price that was laid down for this salvation , there is not a wound in the body o● christ , but it saith , this is a dear salvation there is not a reproach christ met with b●● it saith , o is not this a dear salvation : the●● is not a buffeting christ met with , but it sai● o is not this a dear salvation : there is not a necessity that he is put into , but it saith ▪ is not this a great and dear salvation . o sirs , will ye not come and take this great salvation , this dear salvation . what must i give for it say ye , i say , ye must give nothing for it ▪ come and take it without money , and without price ; it was dear to christ , but it shall be cheap unto you , o! is it not cheap to you , i assure you , if you will come to the market to buy the great salvation , there is none of you that needeth to stand for the price of it . o come and take it , and have it , and there shall be no more priging . fifthly , it is an everlasting salvation , that ye shall enjoy the fruits of throughout eternity , as is clear , heb. 9. 13. he became the author of eternal redemption unto us , it is a salvation that the devil can never be able to take out of your hand , if ye take it , ye shall never be robbed of it again . o come and partake of this great salvation , whereby the gates of hell shall never prevail against you . sixthly , it is an noble and honourable salvation , it is not to be taken out of one slavery to another , but it is to be taken out of prison that we may raign : luk. 1. verse 71. compared with vers . 74 it is , that we being saved , may serve him without fear in holinesse and righteousnesse , all the dayes of our life . i say , come , come , and partake of this great salvation , that your glory may be increased , and that ye may be exalted above the kings of the earth . seventhly , it is a most advantagious salvation : what are the advantages of any salvation that are not to be found in this : is there not peace to be found through this salvation , is there not liberty to be found through this salvation , is there not eternal enjoyment of god to be found through this salvation ; yea , all salvations are in this one salvation . lastly , it is a royal salvation , for it cometh to us from and through the son of god : christ is the author of it , and we conceive , christ may be said to be the author of this salvation , in these respects , 1. he is the meritorious cause that did procure it , it was the price of his bloud that was laid down for to purchase this great salvation . 2. he is the fountain from whence it floweth , according to that word which we have cited . heb. 5. 9. he became the author of eternal salvation . 3. he is the person that fitteth our spirits for partaking of it , and it is he that removeth mountains out of the way , that we may have fair accesse unto the great salvation . 4. it is he that must perswade our hearts to imbrace and take hold of it . he standeth without , and cryeth in to the heart , to imbrace the great salvation ; and he standeth within , making thy heart cry out , content , i will imbrace the great salvation ; he is indeed the person that commendeth 〈◊〉 and doth point forth this great salvation unto us , he is the noble minister of it , it began first to be preached by him . now , is there any of you that have fallen in love with the great salvation : that ye may try your selves , i shall give you some evidences of the persons that are near unto this great salvation . 1. is thy estimation of the great salvation increased , be what it was in the morning when thou came hi●her ; is thy estimation of the great gospel salvation a foot higher then it was in the morning , i say unto thee , thou are not far from the great salvation ▪ come away . 2. is thy desire after the great salvation increased be what it was in the morning ; hath thou stronger desires after the great salvation , then before thou came hither , that is an evidence thou art not far from it . 3. is thy thoughts of thy necessity of the great salvation greater then they were : thinketh thou that thou hast more need of the great salvation then ever thou thought●st before : and is thy opinion and thoughts of saving thy self , lesse then they were before thou camest hithe● ? art thou forced to cry out , none but christ can save me ? i say thou art not far from the great salvation : will thou come away . o that ye would once seal this conclusion with much heart ●eswasion . i am undone without christ ▪ i am undone without christ , who is the author of the great salvation . are there any of you that are sensible that ye are in the fetters of sin , and in the bonds of iniquity ? are ye brought to the conviction of this , that ye are yet in the gall of bitternesse ? i say , if thou be brought to this length , to be sensible of thy bonds , and art crying out , o redeemer , hasten and come away ; i say , if thou be sensible of thy bonds and imprisonment , and crying out , o thou that was anointed from eternity , to proclaim liberty to the captives , and the opening of the prison to them that are bound , o hasten and come away and redeem me , even poor me , sinking , sinning , perishing , self destroying me , thou art not far from the great salvation . 4. art thou a person who beginneth to weep because thou hast been so long a stanger to christ , and the great salvation : old men , that are here , how long have ye been strangers to the great salvation , and to the author of it ? now will ye shed one tear for your estrangement , and cry out , wo is me that christ and i have been so long asunder ▪ i say , if thou hast come that length , thou art not far from the great salvation , come away ▪ o pity your selves , make hast , make hast , and come away . but now in the third place , let me give you some evidence● by which ye may know more clearly , whither or no ye have imbraced this great salvation , that ye may know your selves , and that ye walk not down to your grave with a lie in your right hand ▪ the first evidence of a person that hath imbraced the great salvation , is , that he wil● have a high esteem of the saviour and author of the great salvation : hast thou ●● matchlesse esteem of matchlesse christ th● saviour of the world , that is a speaking evidence unto thee , thou art a partaker of th● great salvation : art thou come this length that thou cryeth out , none but christ , non but christ : it is a speaking evidence , that thou art come to be a partaker of the great salvation , when thou can cry out that word , ex●d . 15. 2. the lord is my strength and my song , ●he alone is become my salvation : if christ hath become thy salvation , then it is like he hath become thy song . i would ask this at you , were ye ever brought this length , that ye durst no● adventure to praise christ your alone , but was forced to call in all the creatures , and say , o magnifie the lord with me ? o that is an evidence that ye have imbraced his salvation . secondly , these who have imbraced the great salvation , will study to maintain and keep their grips of it : they will study to hold , fast so precious a jewel ; this is prest , gal. 5. ver . 1. stand fast in the liberty wherewith christ hath made us free ; yea they will study to walk suitably to this noble mercy , at least , they will strive and endeavour to do it , as is also prest , in that same verse . i say , if thou hast been made a partaker of the gospel of salvation , thou wilt strive to keep thy self from the power of these things that once triumphed over thee . thirdly , a person that is a partaker of the great salvation , will have a high esteem of this mercy and salvation ; so paul , when he speaketh of it here , he cannot but put some note of excellency to it , calling it the great salvation ; therefore , i say , if thou hast imbraced the great salvation , thou wilt have so high esteem of it , that not to be so subjected to it as thou should : or to be in subjection to the power of thy lust in any measure , will be his burden and affl●ction . the man will be sorry when he is brought forth from the house of his bondage , unto the red sea ; he will be sorry , that when he should have songs of triumph over his idols put in his mouth , that they should sing songs of triumph over him . fourthly , a person that hath imbraced the great salvation , he will be longing sometimes for the day when this salvation shall be compleat , when he shall sing that song with tha● numerous multitude which cannot be numbered , rev. 7 vers 9. o what a day shall it be , when thou shall begin to sing that song : after this , ( saith he ) i beheld , and lo , a great multitude of all people which ●o man could number , of all people , nations and languages stood before the throne , and before the lamb , cloathed with white robes , and palms in their hands , and they cried ; and how cryed they ? they cryed with a loud voice : they would not mutter the song , no● sing silently , but cryed with a loud voice : and what did they cry ? they cryed with a loud voice , salvation unto our god , who sitteth upon the throne , and to the lamb. i would onely ask at you that are partakers of the great salvation , what songs shall be put into thy mouth , when the waters of iordan shall divide themselves , that the ransomed of the lord must passe thorow : when thou shalt sing that song , psal 115. ver . 1. not unto us , not unto us , but unto thee belongs the glory of our salvation : o what a day shall that be , when that excellent song shall be put in thy mouth ; yea , what a day shall it be , when thou shal the cloathed with these excellent garments that are made mention of isa. 6. ver . 10. for hee hath cloathed thee with the garments of salvation , and hee hath covered thee with the robe of righteousnesse : o what robes are these ? did yee ever see such excellent robes at these must bee ? i think wee will misken our selves ; o do yee not think wee will misken our selves , when wee shall put on these excellent robes ? now therefore , is the bargain closed : or will yee go away before yee take this great salvation ? dare yee go out at these doors , and neglect ●he great salvation ? i would ask this at you , think yee it will not be most sad , that christ should tell this in heaven of you to night , i was preached to a pack of stones , that none of them would love me : will yee not bee feared that this report shall be carried back to heaven of you ? for what report can christ carry back but this ? now is the cord of this great salvation let down unto you : is there none of you that will take a grip of it ? o will ye flighter after it ! will yee make this a rejoycing day in heaven , that is a fasting day unto you , and the way to make it so , is to imbrace the great salvation . now what say yee to it old men , let mee speak to you , and ask your thoughts of the great salvation , gray hairs should bee a crown of glory , if it bee found in the way of righteousnesse , old men speak your minds , that young men may not have your bad example ; what say ye of this salvation ? is it not a most glorious salvation , is it not a most excellent salvation that is in your offer ; i intreat you speak your minds , tell christ ye are content to take the great salvation ; otherwise , who ever he be that will not partake of this gospel salvation ; i in the name and authority of christ our master , denounce eternal and irrevockable war against him ; put on your harnesse , ye shall not boast when you put it off again , the wrath and fury of god shall come upon thee to the uttermost if ye imbrace not this great salvation . other wars are but for a time ; the greatest captains that ever the earth did carry , are now laid down in the sides of the pit , and their swords broken under their heads . armies of ten hundreth thousand , a hundreth years time have laid them all in their graves , and ended all their contests , but there is no discharge of his war that shall be concluded betwixt christ and you , it shall become an eternal and most terrible war , which shall be but beginning when time is ended : now peace or war , which of them will ye choise ? dare ye send a charge to christ , and say ye will defy him ? i am afraid there shall be two things that many of us shall report to day . first , i am afraid there will be many that will give pharaohs report to the offer of the great salvation , and say , who is the lord that i should obey him ? i tell you who he is , he is glorious in holinesse , fearfull in praises , doing wonders ; o imbrace him before he go hence , and give not pharaohs report , lest yee bee drowned in the sea of his wrath , whence there shall be no recovery . secondly , i fear there will be many here to day , that will give demas report to this precious offer ; i will go and for sake christ ; and ●mbrace this present world : o bad exchange ; ●ursed be he that shall make it , will ye be of demas humor ; i fear there hath been many of that humor of a long time ; but i intreat you once be wise before you die . i confesse that proverb , old fools , are twice fools : i think old men that will not imbrace the great salvation , i think ye are triple fools ; what wait ye for , is there any thing can afford you any satisfaction but this great salvation . now are ye convinced old men , that christ is waiting for your answer ; i intreat you before ye go hen●e , speak your minds , what ye think of the great salvation ; ●s it not a lovely salvation , is it not lovely ●ow ? what say ye to it ; i am to go away , and the offer is to be taken up at this time , and it is hard to say , if ever ye shall have an offer again . i would only say this to you , and be sure of it , though i should never be ● partaker of this great salvation , yet i shall be a witnesse against you that are not partakers of it : i tell and declare unto yon , shall be a witnesse against you if ye imbrace not the great salvation . now , old ●en are ye perswaded to imbrace it ? let ●e ob●est you by the beauty of christ , come and partake of the great salvation , ye that ●●e travelling upon the borders of erernity . ●ow , if ye will give no more , give this , will ye go home and think upon it . i shall not bee uncharitable , nor enter to judge your thoughts ; i fear there shall bee many declared and found guilty among us , that we have declared unto heaven wee will not imbrace the great salvation , but have trod the bloud of the son of god under foot . now i intreat you , every one of you , ask at your selves if yee be the persons that will presume in your hearts to do so . now i shall leave it with you , let it not bee a witnesse against you . i shall leave it with this : o come away , old men , young men , old women and maids , come and imbrace this precious gospel salvation . yee may say , ye bid us come : but we cannot come . i desite no more of you● but to come with this : lord , i am content to come , but i cannot come . come once to that : for if once yee bee content to receive it , it will not bee long befor yee bee able to receive it . now shall christ depart , and will none of you say , yet are content to take him ? will yee charge your own consciences with this : am i content to take christ and the great salvation ? o blest , blest , blest be● he that is the author of this great salvation and bles● be hee that gets any of the ends of the cord of the great salvation , that we sink not under the wrath and fury of the lord come and imbrace this great salvation : and again i say , come and imbrace it ; for what can yee have if yee want it ? and what can y●● want if yee have it ? i shall say no more but close with that word , isa. 62. vers . 21 behold , the lord hath proclaimed to the end of the world , to those that are far off ; what hath hee proclaimed ? say yee to the daughter of sion , behold thy salvation cometh , behold it cometh . i say to you that are the ends of the world , salvation is brought near unto you : stout hearted and far from righteousnesse , the great salvation is brought near unto you , and will you send it away ? o consider what ye are doing : and to him that can perswade you to imbrace the great salvation , we desire to give praise . a sermon concerning death . psal. 89. 48. what man ( is he that ) liveth and shall not see death , &c. it is very hard to determine , where all that are here shall be within thirty years : for even ere that time come , many ( if not all ) of us who are here ●all have taken up our eternall lodging . ●nd whether we shall take it up in the eternity of joy , or the eternity of pain , is also hard to determine : onely this one thing i am sure of , that all of us shall shortly hee gone ; and ere long the shadows of death shall bee sitting upon our eye lids , and our eye strings shall begin to break , therefore i would the more seriously inquire at you ; what would ye think if death were approaching this night unto you ? think yee that jesus christ is gone up to prepare a place for you ? even for you ? surely i think wee are all near to eternity ; and there are some hearing mee to day , whom i defy the whole world to assure , that ever they shall hear another sermon ▪ therefore , i intreat ▪ you all to hear this preaching , as if it were the last preaching that ever yee should hear ; and o that we● could speak it as if were the last sermon that ever wee would preach unto you . believe me , death is another thing then we take it to b●t : oh what will many of us do in the day of our visitation : when desolation shall come from a far ; where will we flee for rest , and where will we leave our glory ? old rich men where will ye flee when death assaults you ? old poor men , where will ye flee when death assaults you ? old women , where will ye flee when death assaults you ? young women , where will yee flee when death assaults you ? it was an ancient observation of david , psal. 39. 5. that god had made his daye● as an hand breadth ; which either may relate to the four fold estate of man , viz ▪ hi● infancy , his child-hood , his man-hood , and his old age : o it may relate to the four-fold time of his life , viz. his morning , his forenoon , his afternoon , and his evening , yet all our lifetime is but a day . and o think ye not that our day is near unto a close ? now before that i begin to speak any thing from the words ; i shall speak a few things to these two questions ; which i conceive , may not altogether be unprofitable . quest. 1. whether is it lawfull for any to desire to die and to return unto their long and endlesse home ? whether it be lawfull for one to cry out , o time , time , flee away ( and all my shadows let them be gone ) that so long eternity may come ? answ. i say , it is lawfull in some cases for one to desire to die : for it was pauls desire , philip. 1. 23. i am in a strait betwixt two ▪ having a desire to depart , and to be with christ which is far better . and 2 cor. 5. 2. we groa●●arnestly , desiring to be cloathed with our house which is from heaven . i long greatly till the twentieth one year of my age come , when my minority shall be overpast , that i may be entered heir to that matchlesse inheritance . but to clear in what cases it is lawfull to desire to die . 1. i say , it is lawfull to desire to die , when it floweth from a desire of uninterupted fellowship and communion with christ , and conjunction with him : this is clear , 2 cor. 5 , 6. knowing that while we are present in the body , we are absent from the lord. therefore vers . 8. we are willing rather to be absent from the body , and to be present with the lord. also it is clear , philip. 1. 23. i am in a strait betwixt two , having a desire to depart , and to be with christ , which is far bettter . it was his great end to have neat and unmixed communion with christ. what aileth you paul ( might one have said ) may ye not be content to stay a while here ? nay , saith paul , i desire to be gone , and to be with christ ; wast thou never with him here paul ? 〈◊〉 have been with him , saith he , but what is all my being with him here , in comparison of my being with him above ? while i am present in the body , i am but absent from the lord. therefore i will never be at rest ( saith he ) get what i will , untill i get christ ▪ untill i get these naked and immediate imbracements of that noble plant of renow● the flour of the stalk of iesse , who is the light of the higher house , the eternal admiration of angels ? ii. it is lawfull to desire to die when it floweth from the excellencies of heaven , and from a desire to partake of these excellen● things that are there , this is clear , 2 cor. 5. 4 ▪ we groan being burdened , or as the word is we groan , as they who are pressed under a heavy burden , that we may be cloathed upon , &c ▪ what aileth you to groan so paul ? o saith he , i groan that mortality may be swallowe● up of life . iii. it is lawfull to desire to die , when it floweth from a desire to be freed from the body of death : and from these ●entations that assault us ; and from these oppressions whereunto we are subject by it . doubtlesse , paul desired to die on this account , when he cryed out ▪ rom. 7. 24. o wretched man that i am , who shall deliver me from the body of this death ? he longeth greatly for the day , wherein hee should be made white like the wings of a dove , covered with silver , whose feathers are of yellow gold . o saith paul , i am as one impatient till i be above , where i shall be cloathed with these excellent and cleanly robes , the righteousnesse of christ. oh , saith paul , i think every day as a year , till i be possessed of that kingdom where sathan cannot tempt , and the creature cannot yeeld , and where i shall be free from all my sears of sinning . now in all these respects , who would not desire to die ? but to guard all these , i would give you these four cautions . 1. caution . your desires to die should not be peremptory , but yee should desire to die with submission to the will of god , so that although he would fill up fifteen years more to your life , yee should be content to live it out . 2. caution . when your desires are hasty , and off hand , suspect them ; for some when they meer with an outward crosse ( without all deliberation ) will cry our , o to be gone , o that i were dead . but your desires to die , should be deliberate , but not hasty , or rash . 3. caution . it is not lawful to desire to die , because of personal affliction . many , when they meet with bitter afflictions , will cry out , o to be gone : they long for death , even upon that account , such were iobs desires , iob 20. 21 , 22. and chap. 6. ver . 7. 8. o that i might have my request , even that it would please god to destroy me , &c. this desire was very unlawfull . 4. caution . it is not lawfull to desire to die , when thy predominant idol is taken away from thee ; yet such was ionahs desire , chap. 4. 23. ionah thought his credit and reputation ( which was his idol ) was gone , and could never be regained : therefore he wished to die . but i would say this to you , that some will have ten desires for death , when they have not one desire for heaven . and what moveth christians to be so desirous to die ? it is not so much because of their hope , as because of their anxiety ; it is not so much because of their confidence , as because of their impatience . but i say unto you , when your desires of death are not accompanied with desires of heaven , suspect them . 2. i would say this , that there are some who will have ten desires for death ▪ when they will not have one for the death of the body of death ; but it were good for thee ( who are such ) to be desiring the death of the body of death , then should thou be in a more suitable ●rame to desire to die . 3. some will have hearty desires to die , and ye● when death cometh , they will be as unwilling to die as any . it hath been observed , that some who have much desired to die , when death came , have cryed out , o spare a little that i may recover strength , &c. 4. there is a great difference between a desire to die , and death it self . it is an easie thing to desire to die , but it is a very great business to meet with death , and to look it in the face , when it cometh . we think death ( ere it come near to us ) to be but childrens play , but when we meet with it , it maketh us change our thoughts . for it is a great businesse to die . quest. 2. is it lawfull for a christian to desire to live , when he is summoned to die ? answ. in some cases it is lawfull for a christian to desire to live , even when he is summoned to die ; which is clear from the practice of david , psal. 39. 13. where he prayeth , that the lord would spare him a little . it is also clear from the practice of good hezekiah , isa. 38. 3. when he was commanded to set his house in order , for he should die , and not live , he cryeth forth , remember now , o lord , how i have walked before thee in truth , and with a perfect heart : and have done , that which is good in thy sight , and hezekiah wept sore ; or as the word in the original , he wept with great weeping : but to guard this , take these two cautions . caution 1. thy desires to live ( when thou are summoned to die ) should not be peremptory , but with submission to the will of god , that if it bee his pleasure to remove thee presently out of time , thou should bee content to die . caution 2. thy desires to live should have gracious principles , and also a very gracious end , as is most clear from david , psal. 39. 13. where hee saith , o spare a little that i may recover my strength , before i go from hence and bee no more : his desire to live was th●● hee might have more victory over his idols , as if hee had said , my desire to live is , that i may have strength to wrestle with , and overcome my idols : and without all controversie , hezekiahs desire was a most precious and well grounded desire : however , i would say this unto thee , that thou shouldest examine thy desires to live , as much ( if not more ) as thy desires to die : for wee are ready to shun death if wee could , but hee is that universall king , unto whom all of us must be subject ere long . now in the words which are read unto you , there are these six things which may be clearly observed from them . i. first , that it is a most clear and infallible truth , ●at all persons shall once see death : as is 〈◊〉 in these words , who is hee that liveth an shall not see death . ii. secon●●● , that this truth ( that wee shall once see death ) is not much believed or thought upon by many , therefore it is that the psalmist doubleth the assertion . who is he that liveth , and shall not see death ? shall he deliver his soul ( that is his life ) from the hand ( that is ) from the power of the grave . iii. thirdly , that sometimes a christian may win to the solide faith of this truth , that once he must die , this the psalmist wan unto , as it is also clear in that word ( who ) who is he that liveth and shall not see death ? iv ▪ fourthly , that the certainty of this , that once we shall die should be still keeped in our minde , therefore that note of attention selah , is put to it ; as if he had said , take heed that there is none living that shall no● die ▪ v. fifthly , that howbeit some persons put the evil day far away , as if they were not to see death , yet is the day coming when they shall see death , and death shall take them by the hand . vi. sixthly , we shall take notice of this from the context , that the christian who is much in minding the brevity of his life , will believe the certainty of his death , the psalmist was speaking of the shortnesse of his life in the preceeding verse , and in this verse , he speaketh of the certainty of death ▪ now as for the first of these things observed , viz. that it is certain and most sure that we must all once die ; i hope there are none of you here who will deny it ; although i confesse few of you beleeveth it , yet said the woman of tek●ah , 2 sam. 14. we must all die and be like water spilt upon the ground that cannot be gathered up again , &c. god doth not accept the person of any , and iob 30. 32. i know thou wilt bring me to death , and to the house appointed for all living . and it is very clear , eccles. 8. 8. there is no man that hath power over the spirit to retain the spirit , neither hath he any power in the day of death , and there is no discharge in that war ; neither shall wickednesse deliver those that are given to it : it is also clear , heb. 9. 27. it is appointed unto all men once to die . so it is most clear that we must die . i remember of one philip king of macedonia , who had one substitute for this very end , to cry at his chamber door every morning , memento mori , memento mori , memento mori , remember thou art to die , and it is reported to have been the practice of the nobles of greece , and in the day wherein their emperour was crowned , that they presented a marblestone unto him , and he was inquired after what fashion he would have his tomb stone made : which practices speak forth this unto us , that although these were most destitute of light of the scriptures , yet were very mindfull of death . believe me , death may surprise us before we be aware , for it is most certain that we must die , but there is nothing more uncertain then the way how , and the time when we shall die . death will surprise some , as it did abel , in the open field , gen. 4. 8 , death will surprise some , as it did eglon in his parlour , iudg. 3. 21. and death will surprise some , as it did saul and ionathan in the flight , 1 sam. 31. now in speaking to this point , i shall first speak a little to these advantages which attend those that live within continuall sight of death . secondly , i shall give you some considerations to presse you to prepare for death . thirdly , i shall give you some directions to help you to prepare for death : and then we shall proceed unto the second point of doctrine which we observed from the text , and shall speak a few things from it unto you , and so come unto a close for this time . first then , we conceive there are these seven advantages which attend those who live within the continual ●ight of this truth , that they must die . i. first , the faith of approaching death will make a soul exceeding diligent in duty : this was our blessed lords divinity , ioh. 9. 4. i must work the work of him that sent me , while it is day : the night cometh , when no man can work ; that is , death is approaching , therefore i must work . it is clear also , 2 pet. 1. 12. compared with vers . 14. in the 12. vers . peter is exceeding diligenc● in his duty , and the ground of his diligence is in the 14. vers . knowing that shortly i must put off this my tabernacle , &c. yea , it is even the epicures argument , let us eat and drink , for to morrow we shall die ; and should not the christian much more cry out , let mee watch and pray , for to morrow i may die ? i say , if the epicures did make use of this notion , to make them vigorous in the pursuit of their pleasures : o how much more should a christian improve i● , for making him vigorous in the pursuit of his duty ? therefore i say unto you all , o bee diligent , for your night is drawing near . o christians , and expectants of heaven , are ye not afraid lest yee be nighted before ye have walked the half of your journey ? for if yee bee nighted on your journey to heaven , before ye come to the end of your race , there is no retiring place whereunto yee may turn aside to lodge : therefore , o work , work , work , while it is day ; for behold death is approaching , and then shall we all bee called to an account . ii. the faith of approaching death , will make a christian exceeding active in duty : hee will not only bee diligent , but also exceeding serious and zealous in the exercise of his duty : this is clear from that notable exhortation , eccles. 9. 10. whatsoever thy hand findeth to do , do it with thy might : and the reason is , for there is no work , nor device , nor knowledge , nor wisdom in the grave whether thou goest . wherefore o bee active while yee are alive , for ye shall never work any more after ye are dead ; and if ye leave but one work undone , there is no doing of it after death . there is no work ( saith solomon ) in the grave ; therefore , o be active . iii. the faith of this truth , that we must all die , will help a christian to be exceeding mortified to the things of a present world . oh , covetous men and women , would ye shake hands with cold death but once every morning , i should defy you to pursue the world so much as ye do . paul was much in the meditation of his change , which made him , 2 cor. 4. 18. to overlook these things that are temporary , while we look not ( saith he ) to the things that are seen , which are temporal , but to the things which are not seen , which are eternal , therefore , chap. 5. 1. knowing that if our earthly house of this tabernacle were dissolved , we have a building of god , an house not made with hands , eternal in the heavens , therefore in this we groan , earnestly desiring to be cloathed upon with our house which is from heaven . what aileth you paul ( might one have said ) may ye not take a look of the world ( no saith he ) for i know that if this earthly house of this tabernacle were dissolved , i have a house with god , not made with hands , but eternal in the heavens : that is , i know that ere long , the pins of my tabernacle will be loosed , and it will fall down about my ears , therefore i must look for another dwelling house : and , 1 cor. 7. 24. the fashions of this world passe away , therefore , ●aith he , vers . 32. i would have you without carefulnesse , caring how to please the lord. and phil. 4. 5. let your moderation be known to all men , the lord is at hand . as if he had said , death is approaching and at hand , therefore i intreat you be sober : but i think many of us will be found like saul hid among the stuffe , that is , we will be lying amongst the middest of the pleasures of this passing world : but i say unto thee who are such an one , that death will break the strings of thy harp , and thy musick will quickly cease . o but death will make thee have a low esteem of the world . o blessed is the person who hath these thoughts of the world all along his way , which he shall have of it at death ? have not the most cursed wretches been forced to cry forth , oh , i would give ten thousand worlds for christ ? have not some persons ( who have had the moon upon their head , and that have made their belly their god ) being forced to cry forth at death ; o cursed person that i am that ever made the world my god ? alas that i contented my self with the world . therefore i say unto thee who art such an one , o stay thy pursuit after the world , for death is approaching that will cause all thy worldly comforts evanish . iv. when a christian believeth this truth , that he must die , it will be an exceeding great ●estraint to keep him from sinning , as is clear , iob 31. 13. compared with vers . 14. where iob reckoning over many good deeds done by himself , saith , what then shall i do when god riseth up ? and when he visiteth , what shall i answer him ? as if he had said , sirs mistake me not , i am not boasting much of my self , for i could not have done otherwise , else what should i do when god riseth up ? how could i answer to god if i had done otherwise ? i think it were a notable practice for each of you , when temptations begin to assault you , to say , o temptation , what will i answer to god , when he riseth up to reprove me , if i should yeeld unto thee ? likewise , eccles 11. 9. where solomon , disswading young men to pursue after vanity , bringeth this as a reason . know thou , that for all , these things , god will bring thee to judgement ; therefore i say unto thee , who art often tempted to sin . let 〈◊〉 and reckoning with god be still in thy sight , and i defy thee then to imbrace half so many temptations as now thou dost . i intreat you to answer all your temptations with that word , what shall i do when he riseth up ? and what shall i answer when he visiteth me ? v. when a christian liveth within the sight of this truth , that he shall once see death , it shall make him exceeding patient under every crosse wherewith he meeteth ; such a christian will hardly meet with a crosse , but he will quiet himself with this , death will put me beyond this crosse : this is but a cloud that will quickly passe away . and for this cause did divid so composedly put up that desire , psal. 39 4. lord make me to know my end , and the measure of my dayes : he was sure that the knowledge of his end would put him in a sober and patient frame . vi. the sixth advantage is this , the faith of approaching death , will teach the the person that hath it , to study saving wisedome , this is clear , psal. 90. 12. where david putteth up this request , so teach us to number our dayes , that we may apply our hearts unto wisdome . as if he had said , i will never think my self wise , till i know that blessed peece of arithmetick , how to number my dayes . i would desire every one of you all to think with your self every morning when ye arise , now i am a day nearer unto eternity then i was before : and at the end of every hour , now i am an hour nearer unto eternity then i was before . i say , think often , yea alwayes thus , i was never so near my death as i am now ; for , oh ! are we not all nearer to eternity to day , then we were yesterday ? vii . the seventh advantage , attending the faith of approaching death , is this , that it will make a christian very carefull in preparing for death . it is impossible for one to believe really that death is approaching , and not to prepare for it . say what ye will , if ye be not carefull in preparing for death , ye have not the solide faith of this truth , that ye shall die . believe me , it is not every one that thinketh he believeth this truth , that believeth it indeed . and o how dreadfull is it for an unprepared man to meet with death ? he desireth not to die , yea he would give a world for his life . but die must he whether he will or not : for death will not be requested to spare a little when he cometh ; and therefore i say unto you all , set your house in order , for ye shall surely die ; old men and women , set your house in order , for surely ye must die ; young men and women , set your house in order , for to morrow . ye may die , and be cut off in the flower of your age , think not that there are any who can sell time : for i say , ye shall never get time sold unto you . alas , i fear the most part of persons that dieth now , death findeth them at unawars ; for indeed the persons that die among us , when we come to visit them , we may give you a sad account of them , for we think they are comprehended under these four sorts . 1. first , when we go to visit some persons on their death bed , they are like unto nabal , their heart is dying and sinking ( like unto a stone ) within them ; they are no more affected with death , then if it were a fancy ; ( alas for the great stupidity that hath overtaken many ) therefore i intreat you delay not your repentance till death , left the lord take away your wit , so that ye cannot then repent for your senslesnesse and stupid frame of spirit . 2. a second sort we find in a presumptuous frame , saying they have had a good hope all their dayes , and they will not quite it now ; they will go down to the grave with their hope in their right hand : or rather they will go down to the grave with a lie in their right hand ; they live in a presumptuous frame , and they die in the same delusion . for when we tell them that by all probability they are going down to hell , they answer , god forbid , i was all my time a very honest man , or woman . but i love not that confession , for there are many such honest men and women in hell this day . 3. the third sort we find , having some convictions that they have been playing the fool all their dayes ; but we can get them no further : i shall only say to such , to go down to the gr●ve with convictions in their breast , not making use of christ , is to go down to hell 〈◊〉 a ca●●●e in their hand to let them see the way : and truly the greater part that die , die in this manner . 4. fourthly , there are some whom we find in a self righteous frame , trusting upon the covenant of works , and their own merits , and trusting by these to go to heaven : yet neglecting the offer of christs righteousnesse . but , alas , we find not one of a thousand in this frame , i desire to be dissolved , and be with christ , that 's best of all : and scarce do we find any in such a frame , o wretched man that i am , who shall deliver me from the body of this death ? therefore i say unto you all who are here , o will ye mind death before it take hold on you . oh mind your work now ; for ye will find that death shall be work enough for it self , though ye leave no work till then . viii . the eight advantage that attendeth the christian believing this truth , that once he must die , is this , death will not be so terrible to him as it is unto many when it cometh . what ( think ye ) maketh death a king of terrours ? what maketh many to shake like the leaf of a tree , when they are summoned to appear before gods tribunal ? it is even because of this , they have not been thinking on death before it came , so as to prepare for it , and i fear many in this place may be feared for death , and that when it cometh to them ; they will say unto death , at ahab said to elijah hast thou found me , o mine enemy ? surely , ●●ath will take you and bring you to the judgement seat of christ ; therefore study by all means to think often upon it ; and make ready for it : for ( believe me ) death is a very big word , for it will once make you stand with horrour in your souls , if your peace be not made up with god : i know not a more dreadfull dispensation then death and a guilty conscience meeting together . the second thing that i shall speak unto from this first observation ( viz. that it is a most certain and infallible truth , and all persons shall once see death ) shall be to give you some considerations for pressing you to prepare for death . i. the first consideration is this , that to die well , and in the lord , is a most difficult work ; therefore i intreat you prepare for death . it is a difficult work to communicate aright , it is a difficult work to pray aright , and it is a difficult work to con●er aright : but i must tell you , it is a more difficult work to die aright , then any of these . it is true , it is more difficult to communicate aright , then to pray aright , yet it is much more difficult to die aright , then to communicate aright : for it is a most difficult work to die in the lord. death will put the most accurate christian that is here , to a wonderfull search : and therefore i will tell you nine things that death will try in thee . 1. death will try both the reality and strength of thy faith. it may be easie for thee to keep up faith under many difficulties , but death shall put thy faith to the greatest stresse that ever it did meet with . yea , know this that the faith of the strongest believer may get ( and ordinarily doth get ) a set at death , the like whereof it never got before : therefore prepare for death . 2. death will try thy love to god , some persons pretend much love to him : but death will propose this question to such a person , lovest thou him more then these ? lovest thou him more then thy wife ? more then thy house ? more then thy friends ? but your unwillingnesse to die , giveth us much ground to fear that many have little love to christ , but much to the world , and so dare not answer the question , lord thou knowest i love thee . 3. death will try thine enjoyments , some of you may be ready to think that ye met with many enjoyments , so that ye might reckon ( as you think ) to fourty enjoyments and sweet out lettings : but beware that death bring them not down to twenty . i have known some , who thought they had met fourty times with god ; but when death came , it made them take down the count to the half , therefore seeing death will try the reality of thine enjoyments , o prepare for it . 4. death will try thy patience . thou may seem to have much patience now , but when death cometh ( and thou art put to die ) it will put thy patience to a great tryall , therefore prepare fore it . 5. death will try the reality of thy duties , yea even these duties wherein thou had most satisfaction , as thy communicating aright in such a place , thou hopest that is sure : thy reading the scripture at such a time aright , thou hopest that is sure : thou prayed at such a time aright , and hopest that is sure : thou meditated in such a place aright , and hopest that is sure . but ( believe me ) death may make thee change thy thoughts : for there are some persons who have communicated and prayed , &c. as right as any in this generation , who ( for all that ) will not find six duties wherein they can find satisfaction at death : therefore our need is great to prepare for it . 6. death will exceedingly try thy sincerity when it cometh : an hypocrite may go all alongs his whole way undiscovered , yet death may bring him to light , and make it appear what man he it . 7. death will discover unto thee many hid and secret sins , of which thou never had a thought before , yea , albeit thou thought these had been forgotten , death will let thee see them standing between thee and the light of his countenance . 8. death will accurately try thy mortification : some think they have come a great length in mortification ; but ( believe me ) death will try it and put it to the touch-stone . 9. death will try thy hope , whether it bee real or not . i shall onely say this , that all the other graces must low their sails to faith , and so it is faith must carry us thorow , being that last triumphing grace ▪ which must fit the field for us , when all the other graces will faint and ly by . it is faith that must enter us fairly within the borders of eternity , it is faith must gainstand all the temptations of death , yea , all the other graces must ( as it were ) stand by , and see faith strike the last stroak in this war. ii. the second consideration to presse you to mind death , is this , that yee are to die but once . o labour to do that well , which yee are to do but once , and the wrong doing of which can never bee helped . if yee pray not aright , ye may get that mended : if yee meditate not aright , yee may get that mended : and if ye communicate not aright , ye may get that also mended : but alas , if ye die not aright , there is no mending of that : therefore , o prepare for death , that ye may die well , seeing ye are to die but once . iii. the third consideration to presse you to mind death , is this , that they are pronounced blessed who die in the lord , rev. 14. 13. blessed are the dead which die in the lord , o let that provoke you to prepare for death , that so you may die in the lord , that is the only way to make you eternally happy . i confesse it is a question difficult to determine whether it be more difficult to die well , or to live well ; i shall not answer it , but rather desire you to study both . iv. the fourth consideration to presse you to prepare for death , is this , viz. that though thou put all thy work by thy hand before death , yet shalt thou finde that death shall have work enough for it self , yea , as much as thou shalt get done . it will then be much for thee to win to patience , it will be much for thee to win to the sight of thy justification : and it will then be much for thee to win to assurance : o then is it not needfull for thee , to put all thy work by thy hand before thy latter end come ? wherefore i may say to you as moses said in his song , deut. 32. 29. o that they were wise , that they understood this , that they would consider their latter end . o that ye had this piece of divine wisdome . i pray you consider that sad word , lament . 1. 9. she remembereth not her last end , and what of it ? therefore she came down wonderfully : so will the down coming of many in this generation be wonderfull , who consider not their last end . v. the fifth consideration , for pressing you to prepare for death , is this , viz. that their labour shall end , but their works shall not be forgotten , as is clear from that forecited place , revel . 14. 13. they rest from their labours , and their works follow them : and is not that a glorious advantage ? vi. the sixth consideration to presse you to prepare for death , is this , viz. that death may come upon you ere ye be awar : ye know not but death may surprise you this night , before you go home to your houses : and therefore let that presse you to study a constant preparation for death . vii . the seventh consideration to presse you to prepare for death , is this , viz. that as death leaveth you , so will judgement find you , if death shall leave you strangers to christ , ye shall appear before his judgement seat strangers unto him : therefore i intreat you all to prepare for it . i think that noble practice of paul exceeding worthy of imitation , 1 cor. 15. 13. i die dayly , which ( i think ) doth comprehend these three things . 1. that paul had death alwayes in his sight . 2. it comprehendeth this , that he endeavoured to keep such a frame , as that every moment he should be ready to die , so that whensoever death should put the summonds in his hand , he should be content to answer . 3. it comprehendeth this , that he laboured to lay aside and remove all things out of the way , that might detain him from laying down his tabernacle . o saith paul , i labour so to clear my self of all hinderances , as that when ever i shall be summoned to remove out of time , i may willingly lay down my life . thus paul desired alwayes to have his latter will clear ; therefore i would ask you this question , viz. when did you make your last testament ? i think it were suitable for us to be renewing our latter will every day ; for in so doing , paul made an excellent testament , the better of which , none that died since have made , 2 tim. 4. 7 , 8. i have fought a good fight , i have finished my course , i have keeped the faith ; these are very sweet articles , and then he addeth , henceforth there is laid up for me a crown of righteousnesse , which the lord , the righteous iudge shall give me at that day : and think ye not that very sweet ? and he would leave some thing unto you in christs name , viz. and not for me only , but for all them that wait for his appearance . now i come to the third thing proposed , viz. to give you some directions for helping you to prepare for death . direct . 1. i intreat you , be much in preparation for death every day , for it is even a preparation for heaven , to be taking a sight of your grave and latter end every day . direct . 2. i intreat you , he much in these duties . first , in self examination , that your compts may be clear with god : for many a ragged compt will we have , when death and we shall meet . secondly , be much in the exercise of repentance , that so ye may have every fault of corruption in you mourned for , before death and you meet . thirdly , be much in the exercise of faith , making your calling and election sure ? fourthly , be much in the exercise of mortification , and that will help you to keep a loose grip , not only of the world , but also of your other idols ; and if ye be much in these , ye shall undoubtedly be prepared for death . direct . 3. be much in minding the excellent things of heaven . a christian that would be prepared for death , would have all his thoughts and conversation there . i think , it would be an excellent help ( in preparation for death ) to take a sight of the crown every day . direct . 4. labour alwayes to keep a good conscience void of offence towards god and men 〈◊〉 i say , labour to keep thy conscience clear , and that shall be a continual feast unto thee . direct . 5. slight not thy known duty , do not crucify any conviction , neither break any resolution : put these three together , and that will exceedingly help you to prepare for death : i say , see that ye adventure not to slight any known duty , see that ye adventure not to crucifie any conviction , and see that ye adventure not to break your resolutions now we come to the second thing which we observed from the words , viz. that this truth , that we shall once see death , is not much believed by many of us . and to make this appear , we shall only give some evidences unto you , to prove that we are not as yet prepared for death . i. evidence , doth not the unspeakable stupidity that have overtaken many , say , that we are not a people prepared for death ? alas , many of us would find our selves in a most stupid temper if we were presently to die ; for many of us are no more moved with the threatnings and terrouts of god , then if they did not belong unto us ; and this saith we are not as yet prepared for death . ii. evidence , that we are not prepared for death , is our pursuing so much after the vain and passing delights of a present world . many of us , rise up early , and go late to bed at night , and eateth the bread of sorrow all the day , and loading themselves with thick clay ; and i am sure , that such a person , ( being night and day taken up with the world ) is not prepared for death . i remember a word recorded of such a wretched one , who was exceedingly rich ; said he , i would give so many thousands of money , if death would give me but one day : yet he got it not . and o how suddenly will death surprise many of you as it did him ? iii. evidence , which speaketh forth our unpreparednesse for death , is our impatience under every petty crosse that we meet with , for the prepared christian will be patient under very sharp crosses . iv. evidence , that we are not prepared , is our not endeavouring to live within sight of our interest in god ▪ oh if wee were prepared for death , durst we live in so much uncertainty of our interest in god , and of our assurance of heaven ? v. evidence ▪ some of us can let our idols ly in our brest six years without repentance , and will never study to mortifie them , nor to repent for them ; and surely such are not prepared for death . now i intreat you seriously to minde what hath been said . and that yee may the more seriously think upon it , i will tell you some materiall challenges that your consciences at death will present unto you , therefore take heed , that yee may know how yee will answer . i. challenge . is the slighting of much precious time , and sinning away the precious offers of grace . o what will yee answer to that challenge , when death shall present it to you ? death will say ( or rather thine own conscience at death ) what ailed thee to sin away so many hours , without either praying , reading , or meditating● ? now have yee any thing to answer when death shall present this challenge to you ? i intreat you premedita●e what ye will say : i intreat you prevent death by presenting it first seriously to your selves . ii. challenge , that death will present unto you , will be , for the killing of many precious convictions which we have had . what will each of you answer at death , when your conscience proposeth this challenge to you ? thou met with such a challenge at such a time , and went home and crucified it , when at another time thou met with another challenge , and went home and crucified it : these challenges will be laid home to thy door , therefore think on them . iii. challenge , death will charge you for a formal hypocriticall way of going about duties : i say your conscience will then tell you , that ye went to such a communion with a selfish end : and a● another time ye prayed hyporritically and formally : and what will ye have to answer when ye meet with these challenges ? i confesse i know not what ye can answer to these ; but i charge you , be thinking what ye will answer , for it may be that these convictions shall ly on your consciences , that even this day ye have heard two searching sermons , and did meet with some convictions ; but made no good use of them ; yea , and ●● may be ye did sleep all the time . o what will ye answer , when it will be said to you , ye went to such a sermon and sleeped all the time : and ye went to such a communion , but had no other end before your eyes but to be seen of men ? i intreat you consider presently what ye will answer to these . iv. challenge , will be for your breaking of many precious resolutions . it will be said to some of you , that at the communion in this place , ye took on vowes , and did break them : i am sure ye cannot question the justice of this challenge : therefore see what ye will answer ? v. challenge , ye slighted many precious offers of the gospel ; o men and women in this city , what will ye answer to this ? i was often exhorted to take christ , and yet would never take him ; what will conscience say to that , when death shall table it before you ? i tell you what ye must then answer , o cursed i , that ever refused christ in the gospel , and ye shall then be confounded because this is your sin . ( believe me ) there was never an offer of this everlasting gospel , and of christ in it made unto you , that shall not at death ( before or after ) be brought to your remembrance ; and o how sad and doleful will it be to you , when christ shall open the book where your sins are written , and begin with the sin of slighting the great salvation ? thus i invited you when you were twelve years old , and ye would not come , i invited you when ye were thirty years old , and ye would not come , i invited you when sixty years old , and ye would not come : what will ye answer to this ? have ye any thing to say ? or must ye not stand speechlesse before your judge , when he shall put home this challenge unto you , therefore think seriously upon it , how ye will answer to it . vi. challenge , will be for your sinning oftentimes against light , and o how sad and painfull a challenge will that be at the day of death ! when it will be said , thou sinned with a witnesse in thy bosome that thou wast doing wrong : thy conscience will say , oftentimes did i tell thee this is sinfull , yet wouldest thou not abstain from it : and what will ye answer from this ? vii . challenge , oftentimes ye sinned upon every small temptations , and what will ye answer to that ? must ye not then confesse it , and say , o how often have i deserted christ and imbraced my idols upon a small temdtation ? now i intreat you be thinking what ye will answer to these seven most material challenges which certainly shall be presented to you at death . i assure you , ye must either answer all your challenges in christ , else ye will not get them well answered . therefore i would exhort you to imbrace the gospel and christ in it : that so let death propose never so many challenges unto you ▪ ye may answer them all as david did , viz. god hath made with me an everlasting covenant , ( and that will answer all your challenges ) though my house be not so with god , yet i have the everlasting covenant to build my salvation upon . now to presse you to make use of christ , i shall give you these four considerations . consideration 1. if ye imbrace not christ now , death will be very unpleasant to you . o what else can comfort thee , when going through the region of the shadow of death , but this , i am christs , i am christs ? is there any other thing can comfort thee in that day , but only this , i am christs , and he is mine ? consideration 2. if ye imbrace not christ and the great salvation now , it will be an hundred to one , if ever ye get time or libertie to do it , when ye are going to die . for although many delay their closing with christ till death , yet scarcely one of a hundred getteth favour to grip christ at death : therefore think on it , for ye will not get your mind so composed at death as ye imagine , nor all things done as ye suppose : therefore now imbrace the great salvation . consideration 3. if ye delay your closing with christ , till death seise upon you , ye shall never be able to make up that losse , for will the dead rise and praise god ? or shall any come from the land of forgetfulnesse , to take hold upon a crucified saviour ? therefor , o will ye take him for your salvation . consideration 4. if ye will take christ now , he shall be your guide , when ye are going through the valley and shadow of death . and o how blessed is the person that can sing that word , psal. 48. 14. this is my god , he will be my guide even unto death . if ye can sing that pleasant song , o how may ye be comforted , when your eye strings shall begin to break ? o how happy is hee who can say , though i walk through the shadow of death , yet will i fear no ill ▪ 〈◊〉 i know that the lord is with mee . now this is the acceptable day , and the year of salvation , therefore do not delay , but imbrace christ , lest death surprise you ere yee be aware , and so the acceptable day be lost . but unto these who think they may delay till death , i say , surely there are many damned atheists in hell that ( sometime ) did think as yee think : i will make all wrongs right when death and i shall meet : i hope that three dayes repentance will satisfie for all my wrongs : for i am sure there are many in hell , who did never get three dayes to think upon their former wayes ; therefore , o come , come , and imbrace christ presently : now are yee all perswaded of this truth , that yee shall once see death ? then study a tender walking ; for ( believe me ) there are many of us who shall go thorow death with many bruised bones , because of untender walking before god. we know it is not the multitude of words can perswade you to imbrace christ , for many of you never minded the thing : but ( believe mee ) death will p●each these things to you in a more terrible manner then wee can do at this time . therefore i say ●o each of you , o prepare to meet thy god ; for , if death finde you in an estranged estate from god , i defy the angels in heaven to free you out of that estate . and the day is coming wherein thou shalt cry out , o slighter of the great salvation that i am , i would give ten thousand worlds for one sermon again that i once heard , wherein christ was freely offered to me , when thou shalt bee tormented without hope of remedy ; therefore , while it is to day , harden not your hearts , for your late wishes shall not bee granted ( when yee are gone ) if yee make not haste . o therefore haste , haste in time , and come out from the land of your captivity , and from the house of your bondage , and take christ for your redeemer , the guide of your youth and old age . now unto him , who can lead you thorow all these steps betwixt you and heaven , be eternal praise . amen . finis . death made comfortable, or, the way to dye well consisting of directions for an holy and an happy death : together with an office for the sick and for certain kinds of bodily illness, and for dying persons, and proper prayers upon the death of friends / by john kettlewell ... kettlewell, john, 1653-1695. 1695 approx. 365 kb of xml-encoded text transcribed from 180 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a47293 wing k363 estc r39321 18367955 ocm 18367955 107394 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47293) transcribed from: (early english books online ; image set 107394) images scanned from microfilm: (early english books, 1641-1700 ; 1637:7) death made comfortable, or, the way to dye well consisting of directions for an holy and an happy death : together with an office for the sick and for certain kinds of bodily illness, and for dying persons, and proper prayers upon the death of friends / by john kettlewell ... kettlewell, john, 1653-1695. [2], xi, [1], 330, [14] p. printed for robert kettlewell, and are to be sold by sam. keble ..., london : mdcxcv [1695] errata: p. [8] at end. advertisements: p. [9]-[14] at end. reproduction of original in the huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng death -prayer-books and devotions. devotional literature. 2004-05 tcp assigned for keying and markup 2004-05 aptara keyed and coded from proquest page images 2004-06 jonathan blaney sampled and proofread 2004-06 jonathan blaney text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion death made comfortable : or the way to dye well : consisting of directions for an holy and an happy death . together with an office for the sick : and for certain kinds of bodily illness : and for dying persons . and proper prayers upon the death of friends . by iohn kettlewell , a presbyter of the church of england . london , printed for robert kettlewell : and are to be sold by sam. keble , at the turks . head over against fetter-lane in fleet-street . mdcxcv . the preface . every person , who comes into this world under the guilt of sin , is a debtor to death . and this debt sooner or later all must pay ; even they , who fence themselves about with the strongest armies , or heap up riches as if they were always to possess them , or whose daily business it is to drown all thoughts of death in the noise of mirth and pleasures . in the midst of all their care and labour to avoid him , death will surely meet them , and spoil all their glory and iollity ; and that commonly when they least expect him . and then he makes them see their own vanity , and the vanity of all earthly things , which nothing else could teach them to consider of . for he shews us the shame of our bodies , and makes the pride of human greatness to become an easie conquest and inglorious prey for worms , and brings all earthly hopes and projects to end and hide themselves in dust. this is a thing , which all men know , and all men fear . and they who study most , to keep the thoughts of death far from them , do yet certainly know that it will come . and happy then is he , whose mind is so well prepared and ●ortified , that it can neither fright nor hurt him ; who has disarmed this † king of terrors , and made this great enemy of nature to become a friend . all this , religion will do , if we will make a right use of it . for * the sting of death is sin , and true repentance takes that out . and if we take care , that our life contain nothing terrifying , our death need not . and the compleatest victory over death is eternal life , and the same repentance secures us thereof . and trust in god fortifies us against fear , and patience makes our pains lighter . so that whilst by true devotion we are spending our selves in these exercises , we are dressing our souls in armour , which will not only sustain the shock of death , but conquer it with all its strength and terror . and the business of these papers , is to furnish out thoughts for all those who are willing and d●sirous to use the same , whereby all this may be done . and whereby we may receive sickness , and meet . death , so as at the same time to have enough under them to support and comfort us , and in the end to be made better by both . and all this i treat of , not as a man who is preaching to men at ease , who must be diverted and entertained with nice inquiries , and fine discourses and speculations about death . but as one who is called to sick and dying persons , who desire to be helped and directed in things of use , and told those matters which are fit , to support and ease their weary souls , and to dress them in such habits , as are the best defence both against the sting and terror of their approaching enemy . i have first , according to the best of my skill , given them directions what to do , and wherein to spend their care , thro , all the steps and progress of their sickness , from its first seisure to their departure . i show them what will render their sick-bed carriage rewardable , and its sorrows ●olerable and comfortable . how they are like to be most easie to themselves , and may most profitably chuse or improve the company , and employ and receive the services , and kind offices of others . what they are to do , that they may dye well , and be happy and full of comfort in their death and after it ; and how it is fit for them to part with all men , and take a decent and a christian leave of this world. and in regard devotion is the chief work , and the best support of sick and dying persons , to these directions , i have added offices of devotion . in these , i have made collections of select and proper scriptures , upon the several duties and necessities of sick or dying persons , which i have ranged and put in order the best i can , for their comfort and instruction . and these they may resort to , as a storehouse of divine sentences , fit to direct their practice in the virtues , and to cheer and revive their spirits under all the sorrows of their affliction . how forceable are right words , says job under the bitterness of his sorrows . job 6. 25. and heaviness in the heart of man maketh it stoop : but a good word maketh it glad , says solomon prov. 12. 25. but the good words which god himself speaks to us , do leave a much stronger impression , and give more ease , and do more revive and make glad the heart , than any others . and after these collections of scriptures , i have furnished them with variety of fit and proper prayers , upon their several duties , or needs , in that condition . and as i was able , i have stored those prayers with such proper thoughts and considerations , as may serve at once , both to express and put up to god the several bounden duties and tempers required of us , and also to ingenerate and increase the same in our own minds . and to these for sick and dying persons , i have annexed like devotional helps , for women with child , or in child birth , and for some other cases of bodily distempers and calamities . and to conclude all , i have added devotions on the death of friends , and made particular prayers for those cases which usually are most affecting , and provided them with such considerations , as seem to me to be most proper and of greatest force to support and comfort us , under such mortifying and afflictive losses . and in all these prayers , i have taken care to be as instructive as i can , in the several states and cases they refer to , that we may see what our work and wants are under them , and know what we have to mind and do therein , better than we knew before . and so likewise in the several duties , which the prayers are made upon . for i have endeavoured therein , especially in the prayers about trust in god , and about patience ( which are the virtues most tryed on sick-beds , and indeed of most general use thro the whole course of our lives ) to set off the several acts , wherein we are to exercise and show forth those graces ; and the most proper and important helps and considerations , whereby we are like to be most quickened , and best assisted in our performance of them . and therefore when any are desirous to encrease knowledge , and improve their understandings therein , they may read the prayers , or have them read to them , tho not in way of devotion , but as discourses upon them . and these offices for sick or dying persons , should not be neglected or thrown aside by men in health , as if they were a study and employment only for sick-beds . for living men must think of death , and prepare for it , as well as dying : and if whilst health and strength lasts , we throw these thoughts and preparations by , when it comes it will be like to find us unready . and then we can neither dye comfortably , nor safely . for when once the bridegroom is come , as our saviour tells us † in the parable of the wise and foolish virgins , * they that are ready go in with him to the marriage . and if any want † oyle in their lamps , and need to seek it , when they should go out to meet him , he will enter without them , and then the door is shut , and will not be opened again for them . if they are ready with oyle in their lamps , when * the cry of the bridegroom comes they may fall to trim them : but they must not have their oyle to seek , or the virtues of a death-bed to learn , when they are called forth to show and take comfort in them . besides , repentance , and reconciliation , and satisfaction for injuries , and settling ones worldly affairs , are a work most fit and proper for the best days of life . and resignation , and trust in god , and patience , and thankfulness , ( the great virtues and employment of sick-beds ) are all duties as necessary and acceptable in health , as they are in sickness . death it self , is but the last act , and end of life . and those spiritual exercises , which make us at last to dye well and happyly , are but the last acts of those duties , which had made us live well and holily before . defer not therefore , as the wise son of syrach says , untill death to be justified . but humble thy self before thou be sick , and in the time of sins shew repentance . before judgment examine thy self , and in the day of visitation thou shalt find mercy . ecclus. 18 , 20 , 21 , 22. but when we come to be sick , then are we most especially to make such offices our employment , and to seek to them as our chiefest comfort . and each one may pick out prayers for himself on one head or another , according as those wants shall require , which at that time are most pressing upon his body or his spirit , or which in the present temper of his soul he is best disposed for . and he may use sometimes more of them , and sometimes fewer , according as he finds his strength and time will bear . and these , when he is in strength and circumstances fit for it , he may read himself ; but at other times , they may be read to him for his spirit to repeat and send up to god , by some religious friend who attends about him . or they may be read to him , as a chapter of seasonable and needful doctrine and direction , which will lay such considerations before him , as are fit to guide and comfort him in that condition , when he is less able to bear the fatigue and expensive pains of devotion . as for some distempers , they are slow and chronical , and carry us off by lingring degrees . and in these , men have time enough to employ , if they have but the will and heart to employ it , in these or such like offices , which teach them both how to sustain sickness , and how to prepare for death . other distempers , indeed , are more violent and acute , which both carry us off suddenly , and whilst we are strugling with them , leave us little mental vigor or ability . and under these , there is less to be done in this way . but something may be done , tho more short and broken : and with more application and liveliness , when it pleases god they have intervals of ease , or any recruit of spirits . and they have great need to make the best of these opportunities , and to do as much as they can in their condition , and spend as many thoughts in such devotions as they have leisure and strength for . and as for the great defectiveness in exercising these death-bed graces , which will unavoidably attend this case , it will be best provided for , by their making these thoughts their great business , and familiarizing the same to their minds in time of health . in these matters , tho many and the most important things , are common to all sick or dying persons ; yet some are particular to each , and all have not the same wants or complaints . and therefore whilst a prayer descends to particulars , to suit and serve one persons case ; it may contain some clauses or expressions , which are not suitable to anothers . but in this , the readers themselves are to have and use a discretion , and must omit such passages as do not belong to them , making use only of the rest which do . and think , that altho these passges are not for their use , yet hitting the case of others who are touched and afflicted in those particulars , they may be received and used by them with great thankfulness . this treatise i had begun , and had made some considerable progress in it ; but had laid it aside again , by reason of some hindrances . but afterwards being brought my self into a state of more uncertain health and life , by the most wise and good ordering of almighty god , i resumed it , and made such haste , as the needful attendacne of my health would allow , to finish it . for i was desirous , to have some benefit , and help thereby my self , whilst i live ; as well as to leave it to be some way helpful unto others , and come in by this means to hear some part of their burdens , if it please god ( at whose wise and good choice i am and desire to be ) that i dye of this illness . and if any devout readers receive any comfort or spiritual improvement , from this poor * labour of love , to my blessed master , and to them , as they have the offer of my pains , i hope they will vouchsafe me the benefit of their prayers , and that god will have the glory of all . from my house in london , august 17. 1694. directions for an holy and happy death , in very particular , but brief instructions , how to order and carry our selves , under sickness and the several tryals and accidents thereof , and at the approach of death . chap. i. of the sick mans thoughts of leaving the world , and setting his affairs in order : and of the care of his body . when god arrests us with sickness , 't is time to think of leaving this world. not that every man who falls sick , must presently give himself up for dead : but because sickness puts life in hazard , and brings a man to resign himself into the hands of god , whether he shall dye thereof or no. to think of leaving the world , is not only profitable , but needful at all times . for the great business we have to do here , is to prepare for an happy departure . and if we do not think of it , we are like to be very ill prepared for it . in our dayes of health and pleasure , we must call these thoughts to us ; but when sickness comes , it calls us to them , and naturally imprints the same . and it is our truest wisdom , to entertain them in our sickness . for if we dye , we shall all judge it was the best way we had to employ our thoughts ; and that of all things , death should not be met unthought of . and they render us fitter to live , if god spare us . they make death safer , but do not hasten or bring it sooner ; and are no hindrance to our living longer , but a great help if we recover to our living better . in this preparation to leave the world , the sick persons first care , is to seperate himself from worldly cares and incumbrances of business . let him look upon himself , as one call'd off from the conduct of these matters , to the giving a strict account of ●●●m . and who has work enough cut out for his thoughts and prepare to take a decent leave of this world , and to † trim up his lamp and 〈◊〉 his soul for a better . his business now is , how to meet death with most safety and comfort to himself , if he dyes , as for ought he knows he may dye of this sickness ; and to commit no errors therein , because he is to dye , but once , and cannot afterwards amend them . the work and worldly cares of life , are to be left to those who think of living ; but how to dye is the business that lyes before him . to cast off these worldly cares , 't is fit he first settle them . and that is by setting his house in order , and making his ●ill . this , methinks , should be done with great consideration , and men are wanting in that prudence and care , which they usually shew in their affairs thro all their lives , if this is left to be clapt up in haste at their deaths . when they dispose of a little parcel of land , or of a moderate sum of money , they consider well of it before they part with it . and if they are thus considerate , when they dispose of any single branch of their estate , must that be left to be the only hasty and unconsidered act , when they are to dispose of all ? when a person has his worldly estate to give away , it will take much thought to do it like a wise man , and a good christian. to consider , what portions are fit to be given to dependants , as recompence of diligence and good services . what to benefactors , as respectful tokens of gratitude , for favours and obligations . what to particular friends and acquaintance , as memorials of love and dearness . what among kindred , in declaration of natural affection , for their nearness , their deserts , or their wants . and what to himself , for so i more especially call that which is given to religious or pious uses , since these works follow him , and these layings out go along with him , to be recompenced and repaid in a better place . such as are , all gifts of restitution , when he had wrong'd or defrauded any persons ; of equitable compensation , where he has taken too great advantage of other peoples wants or weakness , and been too hard upon them , and made too great advantage of them , in bargaining or dealing ; of charity or piety , in gifts or settlements on the poor and needy , or for the encouragement and promotion of piety . to settle accounts in dealing , what he ows , or what is owing unto him ; what he has in his hands in trust for others , and what he has left in their hands , or in trust with them . for this disposal , he must remember , is the farewel he takes of all the world. and when he is parting , with kindred and relations , friends and benefactors , servants and dependants , chapmen and customers , poor and rich , sacred and secular persons ; a wise and good man , who has carryed it well towards them all his life , should think of continuing to do the same , and supplying of former defects , at his death , and study to take a fair , and friendly , and decent leave of all . especially to carry it as becomes him towards god , and in this great disposal of all his goods , to look at him the soveraign donor of them . and to do all this with discretion , and to a man's satisfaction , will require consideration . and therefore is like to be best dispatch'd , whilst the person hath both ability and leisure for it . and accordingly is always most providently , and is like to be most perfectly settled , in time of health : however in the beginnings of sickness , e're nature is weak , and time is short , or a disease is come to extremities . when all his worldly cares and concerns are thus settled and laid aside , having taken this leave of the world , he may give himself up to the will and good pleasure of almighty god , to dispose of him either in life or death , and make his sickness end either in health or heaven , as he sees will make most for the sick-mans good and for his own glory . if the physitians are called in to take care of his body , 't is fit he receive their advice with meekness and thankfulness , and willingly follow and submit himself to their wholesome and reasonable directions . a prudent and compassionate physitian , will be tenderly and conscientiously careful of his ease , so far as that is consistent with the care of his health . especially he will consider well , how he proposes , and much more how he presses any medicine , which the patient has an antipathy against , and which is found greatly to disorder him , tho' it generally relieve others . and when he sends for him , he must put his body into his hands under god , and willingly take such medicines , and submit to such rules and restraints , as he judges needful for his safety , or for the recovery of his health : and not order and tell his physitian what he shall prescribe to him , nor weary him out with importunities to let him have what he himself fancies , tho' the other thinks it would be to his prejudice . and these prescriptions of the physitian he must use , with looking up to god in the first place , for the good effect of all medicines ; and without fretfulness and accusations of the means and methods , if , by the pleasure of god , the disease increase and grow more troublesom in spight of all remedies ; and without being too eagerly desirous of life or ease , unless god please ; thanking his physitian for the ease which he studies , but at the same time submitting to god for the pains which he sends . and let him still remember , to make fervent prayers one ingredient in all his medicines , considering , that since it is god who works cures , prayers are as necessary thereto as any thing else . he must not like asa , † set god a side when he seeks to the physitians ; but expect all the cure from gods blessing , and when it comes , give him the chief honour and praise for the same , and acknowledge that the prayers of pious friends have been among the powerfullest of his medicines . if it be thought needful or profitable for the body some times at intervals , especially in slow and languishing diseases , to divert his spirits , let it not be by reading plays or romances , or foolish and undue ideas of love and honour , which feed or revive vain thoughts ; nor by play or other things , fit to excite passion , or exercise covetousness : but in pastimes of least lightness , and fewest temptations , and used with moderation , remembring that on a sick-bed , when a mans time is almost spent , 't is not for him to cast about how to pass away his time , but how to redeem and improve it . let the reading which is read to him , and the conversation which is held with him , be suitable to one in his condition . not light , to lessen his seriousness ; nor in any thing vicious , uttering things either against modesty , or against piety , or against justice , or against charity : all which may either leave ill impressions upon him , by giving his spirit a tincture of the same ; or bring him into a snare , by thinking that he has been wanting in reproof thereof , out of too little respect to god , and too much to the speakers ; by either of which , he is the worse for them . but let all that passes be fit , to suit the seriousness , and preserve the innocence , and help on some virtues , but hinder none , that are befitting a person in his condition : whereof i shall say more in the ensuing directions . chap. ii. of settling his accounts , and securing his peace with god , by repentance , faith , and continuance in the vnity of the church . but whilst this care is taken for the body , the chief thing which he has to employ himself in on his sick-bed after the settlement of his worldly estate , is to take care of his soul. this must exercise his own thoughts , when he is by himself . and for this , he must call in the assistance of the guides of souls , † sending for the elders of the church that they may pray over him , and assist and comfort him by words spoken in their due season , and administer to him the word , and the benefit of absolution , and the holy communion , resolving and assisting him in all things , that may be needful for the finishing of his repentance , the support of his spirit , or the peace of his conscience . and in this care of his soul , these things are chiefly to employ his own thoughts , or his guides assistance . 1. to settle his account , and secure his peace with almighty god. and in care of this , let his work be , 1. to finish his repentance . and in order thereto , let him carefully review all his past life , and the present frame and habit of his mind . and let him diligently observe what is good in either , and with all humility thank god for it , and take comfort in it ; and what is amiss in both , and work himself up into true contrition for the same , affectionately bewailing his extream folly and unworthiness therein . and let him fix , holy , deliberate , and unreserved purposes against all his former offences . and make all due and reasonable satisfaction , for all wrongs done by him to any persons , by any ways . and take care of the payment of all his just debts . and seek reconciliation where he has given any just offence . and forgive those who have injured or disobliged him . and † break off his iniquity by righteousness , or by being more abundant in alms-deeds ; and consummate and finish any good designs , which he had piously laid in his health , and would not lose the reward thereof , by having them dropt at his death . and in these ways of expiating sins , let him earnestly begg god's pardon , and comfortably hope for the same , through the merits of jesus christ. and in the care of paying his debts , and making restitution , or giving charitable or pious gifts , if he can , let him settle and finish them himself before his own death ; and not refer all to a will , and leave the accomplishment and recompence of so rewardable purposes , to the contingencies of time , and the fidelity , kindness , or care of executors . sometimes , indeed , the surprize of dying persons is so great , that they must leave these things to others . and sometimes the persons intrusted , are fit to serve the dying persons ends , and really do serve them , to advantage . but this is not ordinarily to be trusted to , if he can help it . for why should he think they will make more dispatch , or find fewer delays and put offs in doing these things for him , than he did in doing them for himself ? he has a quicker sense of his own burdens , and of his own desires and longings , than another ordinarily can , or will have : and if for all that , he shall delay to disburden his own soul , and consummate his own desires and purposes when he may , why may not they do so too ? and on this point let him often say , † a broken and a contrite heart , lord , thou wilt not despise . i acknowledge my transgressions , and my sins are ever before me . wash me throughly from mine iniquities , and cleanse me from my sins , amen . † lord , be merciful to me a sinner , amen . oh let † the blood of iesus , cleanse me from all my sins , amen . lord , † i have sinned against heaven , and before thee , and am no more worthy to be called thy son ; make me as one of thy hired servants , amen . † forgive us our trespasses , as we forgive them that trespass against us , amen . 2. to shew forth his faith , which he may do by often repeating his creed . i believe in thee , o god! the father almighty , and that thou art the maker of heaven and earth . and i believe in thee , o jesu christ ! that thou art gods only son , and our lord. i believe that thou wast conceived by the holy ghost , and born of the virgin mary . that thou didst suffer under pontius pilate , wa st crucified , dead and buryed , and descendest into hell. that thou dist rise again the third day from the dead . that thou didst ascend into heaven and there now sittest at the right hand of god. and that from thence , thou shalt come again to judge both the quick and the dead . i believe in thee , also , o! holy ghost . i likewise believe , that my blessed saviour had , and hath , and whilst the world lasts ever will have on earth , an holy catholick church . and that in this church , there is to be a communion of saints . i believe also , that therein is to be had remission of sins . and after death , i believe there shall be a resurrection of the body both for good and bad , and a life everlasting for the righteous , amen . and let him often say , † lord , i believe , help thou mine unbelief , amen . * lord , increase my faith , amen . all this , o! lord , i stedfasty believe , oh! keep me from having my † portion among unbelievers , amen . lord , i thank thee , that i have been instructed in this belief , and professed it in my life , amen . lord , keep me from wavering , or any ways doubting of the same in my weakness , amen . lord , give me the comfort of this belief at my death , and make me find the blessing of it after death amen . and if the adversary shall suggest doubts and suspicions to him in his weakness , about any of the articles of his faith , or points of religion ; so far as the doubt comes with any offer of argument or reason with it , it should have a rational satisfaction . but , if formerly they have been persons of sincere consciences , in that state , their doubts of these things are much oftner an irresoluteness owing to their present bodily weakness and satans suggestions , than an unsettlement of belief owing to arguments . and then , these new doubts and suspicions are to be looked on by the sick man , rather as temptations , and an advantage taken of his present feebleness and lowness of spirit , which may raise or encrease melancholly that is naturally apt to make one mistrustful and irresolute , and he will guard better against them by devotion , than by disputation . and therefore in this case , let him not debate them , but reject them , and pray against them . and think it reasonable to abide by his former perswasions about these matters , which he took up in time of health and strength , when he had both ability , and leisure to examine them ; and not exchange them for sick-bed fancys , when he has neither . 3. to profess his continuance in the vnity of the church , and that as he has lived , so now by gods grace he is preparing himself to dye , in the communion thereof . and let him often say , lord , as i have endeavoured to live , so now i profess to dye in the communion of saints , and in the † one body , whereof thou art the plessed head , keeping therein to the last , the vnity of the spirit , and the bond of peace , amen . for i profess thy true faith , o! my god , and present unto thee holy prayers , and a pure worship , in the unity and communion of thy holy church . particularly , o! lord , i profess this faith , and present this worship , in due adherence , and subjection and obedience , to those ordox pastors , whom thou hast set over me in this church , where i live . and i profess and present the same , in hearty concurrence and communion , with all other faithful christians and communicating members of this body , in all other times , and places ; and with brotherly affection , concern , and intercession with thee for them wheresoever placed or dispersed , as well as for my self . i am most ready to receive and joyn with them in these professions , and in this worship , whensoever thy providence shall bring us together . to seek their communion , passing through all places . and to own them as my brethren , coming from all countries . and to be heartily affected with what befalls them , either particular persons , or whole churches , and rejoyce in their prosperity and peace , as † one member should in the joy of another , amen . and as for those , who are broken off from this true faith and worship , or from the unity and peace of thy church , lord , i look upon them with the bowels of a brother , not with the insults and triumphs of an enemy . i pity all hereticks , and pray that they may return to be sound in the faith. i pity all schismaticks , and pray that they may return to the unity , and communion of thy church . and , o! blessed lord , do thou give unto them , humble and teachable minds , that so they may either all see the way of thy truth , or at least that numbers among those who do not , may be pitiable and excusable before thee , under their error and mistake of it , amen . and as for all the divisions , which have rent thy church into pieces , o! blessed jesu , i do most heartily lament , and bewail them . my heart , o! prince of peace , is with them , who love to see those truths that make for peace , and who long and labor to heal thy churches breaches . i utterly disclaim all bitter zeal , and cruel and unchristian violence , against persons of different parties from me . i am ready , both willingly to see and joyfully to own , all that is good , and all that is thine , o! my dear lord , in any of their persons , or actings : and am religiously careful , not to make any of them worse than they really are , by my evil surmizes ; but to hope and surmize the best of them , which their case and carriage can reasonably bear . and i am , and through thy grace , o! merciful saviour , ever will be ready , to shew them all offices of justice , and humanity , and of common charity , notwithstanding their communion is different from mine , amen . and after these things are done , to procure god's peace , for the quieting and comforting his conscience with the lively hopes thereof , he may receive the benefit of absolution . and also the holy communion , which he must not omit if he can have it , looking on it , both as god's own sure seal of remission of his sins ; and also as his own † viaticum or provision by the way , to strengthen and support his spirit , and keep him from faintness , or failures through all the remainder of his difficult and wearisome passage to the regions of rest and peace . and for more particular directions , how to make tryal and discovery of the safety of his spiritual estate before he puts it upon the final issue , if he is desirous thereof , i refer him to the tryal or iudgement of the soul , in the companion for the penitent , where i have given him an account and prospect of this , as full , and yet as short , as i could ; and which it would be too long here to insert . and there also he may meet with variety of fitting forms , to instruct him in all the parts of his repentance , and to serve him in makeing a religious and devout profession thereof to almighty god. chap. iii. of his carriage and demeanour under his sickness , and the virtues thereof , viz. trust in god , resignation , thankfullness . after the sick person has taken this first and chief care for his soul , to make its peace for past or present offences ; his next care for it must be , to keep it from falling into any new diseases , or that under the burden of a sick body , his soul do not fall sick too . as it will do , if it grows secure and careless of duty , or regardless of mercies , or is greedy of life , and finds no relish in prayers , or in discourses of another world , and falls into impatience , and is fretted with fleshly cares , and worldly desires : all which , and the like , show his spirit to be more distempered , and more dangerously ill , than his body is . to prevent this , his next care for his soul , must be to order his carriage well under his sickness , or to bear the pains and weakness of his sick bed , with trust in god , with resignation to his will , with thankfulness , and with patience to the end . which duties , tho' they are all necessary under the former head , viz. of making of his peace ; yet i shall now consider and treat of them , as they are necessary and of greatest use , to support his spirit , and recommend his carriage . first , he must set himself to bear them , with trust in god. the accidents and uneasiness of his sickness , will still alarm his fears , and try his faith ; and it must be his care , to shew no anxious or distracted thoughts under them . but as often as any accidents or prospects terrifie him , let him remember , that they are all in god's hands , and shall have such end only as he pleases . that he who sends them , will take care they go no further than 't is fit they should , and will turn them to the best at last . that he is safer and better in god's keeping and ordering , than he could be in his own ; and therefore may lay aside all painful and mistrustful cares for himself , as knowing under all that happens how sure he is to be taken care of . devout thoughts , about trusting god in sickness . 1. about trusting him with ones self . and when he feels much sorrow and many difficulties , and may fear and foresee worse , let him often say , lord , i meekly receive all my sorrows and dangers , because thou sendest them . and they shall not terrifie me , because thou governest them . and i am sure thou considerest all that lyes upon me , and wilt turn it unto good . that thou considerest how much i can bear , and wilt in tender mercy take off the rest . that thou considerest what strength i have to bear , and wilt graciously supply me with what is wanting . that thou considerest how long i can bear , and wilt give me ease at the fittest season . and since thou wilt ease me in thy due time , and support me till thou easest me , i will not † grow weary , o! my dear lord , or faint in my mind , but wait with patience till my ease comes , amen . tho' i walk through the valley of the shadow of death , i will fear no evil , for thou art with me , and thy rod and thy staff they comfort me , ps. 23. 4. yea , † though thou killest me , yet will i trust in thee , and have hope even in my death to find everlasting rest and joy after death , amen . because i live , ye shall live also . joh. 14. 19. i know that my redeemer liveth , and that he shall stand at the later day upon the earth . and though after my skin , worms destroy this body , yet in my flesh shall i see god. whom i shall see for myself , and mine eyes shall behold and not another . job . 19. 25 , 26 , 27. 2. about trusting him , with ones nearest relations , or dear children , friends , or dependants . if it troubles him to leave his friends or family , perhaps meanly provided for , ( or any good designs unfinished which his heart has been much set upon , ) let him consider , that god sees this , as well as he , and yet he thinks fit to call him away from them . and this may make it plain to him , that god himself , who is more wisely careful for them than he can be , has a mind to be trusted with them . and therefore let him reckon to set them all safe , by recommending them to him . as our departing lord † provided for his disconsolate and destitute disciples , by recommending them to his heavenly father , and praying to him for them . and let him remember also , that this is truly to leave all to come to god , if we can find in our heart to go forth readily , when all these call upon us to stay . and let him often say , i trust thee , o! god , as with my self , so with my nearest relations , my wife and family [ or children ] and with my friends , and with all that depend on me . i trust them with thee , o! lord , for they are more thine , than they are mine . i trust them with thee in full assurance , that there is no way to make them happy and safe , like putting them into thy hands . i trust them to thee , because thou art the husband of the widdow , and the father of the fatherless , and hast promised to take care of them . i have always trusted them with thee whilst i was with them , and have ever found thy tender love and care of them . so that my own experience , as well as thy sure promises , may engage me to trust and commit them to thee , now i may seem to be going from them . and though i know not what they will do , or how they will be cared for when i am gone , yet i know thou doest , and wilt order all things kindly both for me and them . i leave them not destitute , for thou art with them ; and thy care , o! my dear god , is the best guardian , and thy blessing is the richest portion . and thou wilt have infinitely a more watchful care of them , and canst do infinitely more for them , than i can . lord , take care of them , for i commit them to thy care . yea , even † all my cares for them , i cast on thee . oh! let them always have the special care and providence , which thou takest of the widdows and orphans . let them have the blessing , which by thine abundant mercy follows the children of those that truly fear thee . lord , be with them , as thou hast been with me , to their lives end . and keep them always most thankful , and obedient unto thee . and let them all have the blessing of thy tender care at present , and of thy peace at the last , amen . when my father and mother forsake me , then the lord taketh me up . ps. 27. 10. leave thy fatherless children , i will preserve them alive , and let thy widdows trust in me . jer. 49. 11. in god the fatherless findeth mercy , hos. 14. 3. the generation of the upright shall be blessed , amen . psal. 112. 2. secondly , he must set himself to bear them , with resignation of himself to the will of god. and this will be easy after the former . for there is no difficulty in giving up our selves to god , if we dare trust him . and we shall not only be contented , but desirous to quit our own wills for his , if we are perswaded that his is better for us , and that our true interest and happiness is safelier lodged , and may be infinitely better trusted , with him , than with our selves . and if we have no will to be under what he orders , 't is a plain sign that we do not apprehend our selves safe in his , but think we should be better in our own hands . let the sick man therefore amidst all his pains and perils , freely give up himself into gods hands , and be glad and thankful that he can lodg himself there . and let him often say , lord , i know i am in thy hands , and that i cannot be in better , nor do i desire to be in any other . especially not in my own , nor to be the carver of my own condition . † not my will , o! god , but thine be done , amen . and do thou allot for me , life or death , health or sickness , removeal or continuance of my sorrows , as thou seest would really be fittest for me and f●r thy glory , not as my mistaken fancy may think to be so , amen . thy will be done , o! my god , for it is always a most blessed and beneficial will , to those that fear thee . it sends mercies at the fittest time , and sends troubles when they have most need of them , and takes them off again when t is fittest to remove them . if it causes present sorrow and smart , it is to do them good ; and if they do not see how it should turn to their good , yet thou doest , and wilt make them see it too in the end . our wills , o! father , are too often guided by folly ; but thine is always , and altogether wise , and has ever been most gracious and full of mercy towards me . thou knowest best , o! lord , when it was fit for me to come into this world , and when it is fit for me to leave it , and what part is fittest for me to bear whilst i stay therein . o! do thou appoint me , how , or in what condition i shall live , and how long : but withall help me to do thy work whilst i live . chuse thou my condition , and let my lot be what may please thee : but then give me grace , faithfully and wisely to discharge the duties of that condition , and let my carriage under it be such as may please thee too , amen . lord , i am not only contented , but glad to be at thy choice . i pray thee , that i may always be what thou pleasest , and that i my self may always be pleased with it . i desire also , o! father , what seems good and pleasing unto me . yea , when my pains and distresses are extream , i desire it earnestly . but when i desire it , i do not prescribe unto thee , but beg that thou wouldst order therein , not what my weakness wishes , unless thy wisdom also sees it fitting . and i know , o! lord , that thou art ready to grant my desires , if they be really for my good , and thy glory , and agree with the wise ends of thy providence : and i press them no longer , if thou seest they are otherwise , amen . it is the lord , let him do what seemeth him good . 1 sam. 3. 18. if it be possible let this cup pass from me , nevertheless not as i will , but as thou wilt . and if it may not pass from me , except i drink it , thy will be done . mat. 26. 39 , 42. even in inflicting evil upon me , thou art kind still , and art doing me good against my will , amen . thirdly , he must set himself to bear his sick bed sorrows , with thankfulness . we must not think it strange , or that things are strained too high , when we are called upon to be thankful under sickness , or other afflictions . for the difference , between thankful , and unthankful or complaining natures , lyes more in their spirits , than in their outward circumstances . a thanful , spirit , will find enough to give god thanks for , on a sick-bed or in any affliction . and an unthankful spirit , will never want matter enough to complain of , in a better condition . and if any afflicted or sick persons , are unthankful , it is not because they want mercy 's good store , which deserve their thanks , but because they overlook them . this virtue of thankfulness to god , as it is one of the most necessary duty 's , so is it one of the liveliest beauties , and brightest ornaments of a sick-bed . for it speaks true humility , when we shew , as we do thereby , that the least mercy 's deserve our thanks , and that the worst states , which god puts us into , are too good for us . and it expresses intire good will and love to god , when we can love and praise him even whilst he corrects and smites us , and take notice of all his kindnesses in the midst of our afflictions , and place an implicit belief and confidence in his love , that by all these sorrows he is doing us good , and deserves our thanks , tho' in our weak reason we are not able to see the good which is to accrue to us thereby . and to preserve in himself this excellent virtue of thankfulness to god , let the sick person set himself thro all the course and contingencies of his sickness , diligently to mark and seek out , what may deserve his thanks , and not , as is too often done , what may minister to complaints . let him pick out of every thing , and out of every accident that befalls him , what he may speak well of god for ; and let those be the things , which he reflects on within himself , and discourses of to others . and under any pain or weakness , let him often say . lord , under all my sorrows , i have nothing to accuse , but much to give thee thanks for . i suffer less , yea , infinitely less , than i deserve ; blessed be thy mercy for spareing me . amen . my sufferings . o! lord , are not only justly deserved , but they are needful also to do me good , and such as thou wilt turn to good ; blessed by thy name , for seeking and compassing my benefit thereby . amen . and when my ailments come , they want many aggravations , which would make them a great deal worse to be born . and are attended with many seasonable helps and comforts , to ease and strengthen my spirit under them . my evils are tolerable evils ; blessed be thy pity and tenderness , for considering , not what i should suffer , but what i can bear to suffer . amen . sometimes , o! lord , by thy grace i have ease , and relish worldly comforts . sometimes i take sweet sleep , and rest from my pains and labours , and awake with great refreshment . and under all my pains and weakness , by thy mercy i have some to help me , and more to pity and pray for me . i find support , and thou still seasonably refreshest my spirit , from within or from without . blessed be thy name , for these helps and comforts under my distress . amen . thou often moderatest and mitigatest my pains ; and then , tho' they are a long trouble , they are a tolerable one . or , if one symptom rages , that is sometimes made a step , to the ease , or to the prevention of a worse . or , if it is smart , it is not lasting , but in waiting a little longer for thee , i still have ease in thy due time. blessed be thy goodness , o father , which is pleased thus to † make my bed in my sickness . amen . and however , if i have less ease , and more sorrows now at present , yet , o! my god , i have the blessed hopes of rest and joy to come . and i can never bless thee enough for the comforts of hope , that after a patient and short endurance of my portion of evil things here , i shall be taken to the everlasting happiness of thy heavenly kingdom . amen . moreover , o! lord , i receive my bodily sorrows , as medicines to my soul , to cure my spirit , and call me back to thee when i have gone astray . i bless thee , for all the lowly thoughts they give me of my self , and for all the discovery which i make of my own errors thereby . amen . and for all the prostration both of mind and body , which they put me upon showing towards thee , and for all the dependance which i learn thence to place on thy mercy . amen . and for their taking off my fondness , from all earthly delights , and making me cease to be in love with vanity . amen . and for their lifting up my heart to heavenly things , and to all the ways of preparing my soul for thine everlasting mercy . amen . and if i want health , and the relish of worldly comforts now , i owe thee infinite thanks , o! lord , for all the time i enjoy'd them formerly , tho' all that time i had deserved to lose them . if i am deprived of some mercies , yet many , and most thank-worthy , are those which i still enjoy . if i would declare and speak of thy mercies to me , they are more than can be numbred . ps. 40. 5. the lord gave , and the lord hath taken away , blessed be the name of the lord. job 1. 21. and let the sick person persevere , in this trust and confidence in god , and in this resignation and thankfulness of spirit , amidst all his sorrows . let him keep his soul always set out in these dresses , and express them on all occasions , to god and to his friends . for they are the liveliest ingredients , and the clearest beauty and grace , 4ly . of the fourth virtue wherewith he is to bear his sorrows , viz. patience , which he is to exercise thro' the whole course of his sickness , and which is next to be treated of . chap. iv. of patience under sickness . with other directions to the sick person , for spending his sick-bed ho●●s , and to his friends for their ministring to him . the whole cou●se of a sick-bed , is a tryal of patience . and when 't is tryed thereon , we must give good proof thereof , or else we can never act our part tolerably , nor approve our selves . and if we have the forementioned virtues , we shall have patience . for if we dare trust god , our fears of pain , or other evil accidents , will not make us unquiet . if our wills are resigned to his , we shall not be unwilling to bear what he sends , but meet our sorrows with humble and contented submission , instead of angry and uneasie repining . if we are thankful to him under our sickness , we shall bless him for what we have , and not discontentedly complain for what we want ; and thank him because he once gave , instead of accusing him , because now he has taken away . and therefore when god calls any person to be sick , let him look on patience , as the proper virtue of his state , and make it his care at every turn to arm his soul with it . let him set himself to bear his pains and weakness , with gravity and composedness , keeping back from all passionate , and from all light and vain words . and to bear all , out of submission and resignation to the will of god , quietly suffering because he sends them . and let him remember always , to humble himself under the hand that smites him , and own 't is just . and to kiss the rod , and confess 't is for his good . and to receive the strokes with quietness , and suffer without striving , and bear them without uneasie complaints of them , and wait on god without fainting , and not sink under his load , but support and stay himself upon god , till his time comes to send ease . he must not shew anger and uneasiness with his disease or with his medicines , with his food , or with his attendance . nor fall to feign reasons of taking things ill , where really there are none ; nor aggravate them , where there are ; nor be hasty in his suspicions or censures , of things made for him , or of persons concerned with him , and thereby grow anxious , and angry , and troublesome to himself and others . nor expose himself , or scandalize the by-standers , by making burdens , which are not too heavy to be born at present , intolerable to himself , by pusilanimous despondency , or anxious fears and mistrusts , of what they will be in a little time . indeed , his bodily weakness and uneasiness , may many times excuse his forgetfulness and surprizes in these points , both to god and men , if afterwards he shews himself sensible of them , and sorry for them , and doth not indulge them . but he must not give way , or lay himself open to them , and much less justifie them , or hope to remove the gui●t and blame of these sins from off his soul , and lay them upon the distemper of his body . and instead of blaming and aggravating , the heaviness of his disease , or the negligence of his attendance , or gods orderings , let him fall to blame his own impatience , and to tax his own folly , which had not learnt before to expect such crosses as now disquiet him , and prepared to bear them . as for restlessness of body , and frequent changes of place or posture , and turning from side to side , and sighs , and groans , and other unquietness of body , without any disturbance of spirit , they are not to be accounted i conceive for acts of impatience , and if they can divert the pains of sick persons , or give ease to their bodies , i think they need be no matter of scruple to their mindes . this tryal of patience , indeed , is an hard tryal , and therefore requires a constant and a watchful care . and it may be a great help to him therein , if among those , who are pleased to express their kindness , and do him comfort , by their presence and friendly attendance , he can chuse a discreet and pious supervisor of his carriage , both towards god and all about him , under his sickness , and desire him to be his admonisher , where excess of pain and weariness makes him forget himself , and receive his brotherly admonitions with willingness and thankfulness . and under all the uneasiness of his sickness , and temptations to impatience , let him often say one or other of these short prayers . * thy will be done in earth , as it is in heaven , amen . † shall a living man complain , a man for the punishment of his sin ? * woe be to him that striveth with his maker ; shall the clay say unto him that fashioneth it , what makest thou ? lord , i will be † dumb , and not open my mouth against it , because it is thy doing . and thou orderest mine infirmities , as † thou orderest all things else , in number , weight , and measure . so that i know they shall not be too many , nor too heavy , nor continue more days or hours , than thou seest suitable to thy goodness , and my weakness . if ease is long delayed , and his spirit is almost wearied , let him ever and anon , put up such short petitions as these . * i wait for the lord , my soul doth wait , and in his word do i hope , amen . † i will hope continually , and will yet praise thee more and more , amen . * o! tarry thou the lords leisure , o my soul. † i know whom i have believed , and in * due season i shall reap if i faint not . † tho he kill me , yet will i trust in him , amen . remember , o! lord , whereof i am made , and have compassion on mine infirmities , and lay not more upon me than i can bear . let * thy grace be sufficient for me , amen . lord encrease my patience , or abate my pains , amen . if he is ready to think or say , he can bear no longer , let him remember , that god knows that better than he . and that when he can bear no longer , god will inflict no longer . and who can say , how much , or how long , god's grace shall enable a man to bear ? and the same grace , that did enable him to bear it yesterday , is as powerful and as ready now , to enable him to bear as much again to day . yea , and till we are tryed , we none of us know , what , or how long we can bear . and resolution , by god's crace ; can bear much , a great deal more , and a great deal longer , than we thought of . but if we are irresolute , any thing of trouble is difficult . and any difficulty will conquer those , who come prepared , not to bear and strive with it , but to yield . if his thoughts are disturbed , and his devotions faint and broken , by reason of his weakness or pain ; let him have patience with himself , and believe that god will have patience with him too , and exact no more of him , whilst he is in that condition . and let him frequently say , under † our infirmity's , the spirit helpeth us , by holy and affectionate , tho' unuttered groans : and he who searcheth the heart , hears them . lord , i will honour thee , by submitting my will to thine , and being content with my sickness . and when thou makest me sick , i will present thee with a sick man's offering , and pray to thee the best i can with my sickly faculties . and from a sickly and feeble man , good lord accept a sickly and feeble supplication . amen . lord , thou † rejectest not the broken spirit , despise not the brokenness of my devotions , amen . out of the mouths of babes and sucklings , * thou hast perfected praise . refuse it not out of my mouth then , o! god , which in the midst of all my weakness , is not more weak than theirs , amen . let him also be constantly mindful , to shew patience and thankfulness towards those , who kindly attend about him . and not be fretful , and show uneasieness , on every little slowness or forgetfulness , or when things are not done for him , just when , and as he would have them . and let him often say to himself , under any temptations to uneasiness with his attendants . lord , if they err , even their errors are governed and directed by thy hand which errs not , and thou hast some wise and kind end to serve by it , either for my soul or body . thou bringest about thy gracious purposes concerning me , by their errours and oversights , as well as by their care and kindness . and therefore instead of being angry at them , i humbly submit to thee , and look to have it turn'd to good , because it is thy doing , amen . lord , enable me to receive all the pains , which thou sendest upon me , with patience ; but all the kind services which they seek to do me , with thankfulness , amen . remember , lord , for them , all their charitable services ; but remember not against me , my fretfulness or uneasiness in the acceptance thereof , amen . lord , enable them to consider my weakness , and to pity and bear with it ; and enable me to watch against it , and not to fall any more into it , amen . and let him think it is now his work and task , to shew an example , of humility , patience , quiet resignation to the hand that smites him , and of comfortable hope and trust in god , and a thankful sense of all his past and present mercies , to all visitants . and to arm him yet more thoroly with all this patience , which is the virtue most particularly required and marked out , and yet most difficult to be exercised and preserved in his case : let him set before his eyes , the far greater tryals and sufferings , of the ever blessed son of god jesus christ. let him think within himself , and let it often be suggested to him by others , that 't is not for us to accuse god , for suffering our patience to be tryed , when he could thus suffer his patience to be tryed . that we are not to think much , at suffering tryals deservedly , and for our selves ; when he refused not to suffer infinitely greater , without having deserved to suffer any thing himself , but merely in pity and kindness for others , yea for his enemies . let him be reminded , that god has made pain the way to pleasure , and that jesus bore pains before he was fixed in ease . that if the present pains are sad , eternal pains are infinitely sadder , and that we need these here , to prevent our falling under those hereafter . and instead of repineing , that we are left still to suffer the pains of this world ; let him rejoyce and give god thanks , that we are delivered by his mercy , and our blessed saviour's merits , from the endless and insupportable anguish of the next world. instead of repineing therefore , let him often say . thy will be done , o! my god , give me my evil things here , that i may have everlasting rest and joy with thee hereafter , amen . i am content to be a member of an afflicted saviour , and to suffer with him , in hopes at last thro' thy mercy to rejoyce and reign with him , amen . * 't is enough , yea too much , o! lord , for the servant to be as his master . since he bore sorrows , i will not refuse them , but meekly bear them after him whilst thou pleasest , and patiently wait to be eased thereof at thy time , amen . lord , thou art just in my sorrows , thou art kind in them . i justifie thee , yea i thank thee for what i feel . i disclaim my own will , either about the bringing or removing of my pains , and submit my self wholly to take up with thine , amen . and during all the progress of the sickness , devotions and pious thoughts , and set prayers or short ejaculations , are to be the sick mans vital breath , and should constantly be sent up to god , whilst he has spirit left to offer them . let him be frequently enjoying the prayers of the church , from the minister , or others . and any of the prayers hereafter following , for particular graces , or for any of his particular needs or desires ; not burdening himself with too many prayers , or too long ones at once , but taking them as his strength or time serves ; or as employing his thoughts thereupon , to exercise not to burden them . and when he is kept from reading , and using them himself ; let such of them , as he likes or desires , be read to him by his friends , for him to follow , and put up to god with holy desires . and when he wants leisure , or strength for longer , let him distinguish minutes , or the small portions of his time , with shorter petitions and ejaculations . he may be often affectionately repeating the lords prayer . or any particular petitions thereof , as thy kingdom come ; thy will be done in earth as it is in heaven ; forgive us our trespasses , as we forgive them that trespass against us ; lead us not into temptation , but deliver us from evil ; or the like , as best suits with his present needs , or desires . or any of the forementioned short petitions and ejaculations , which he may be often repeating , and devoutly offering up , from his own memory , or the reading of his friends ; or any others , which his own mind , or their discourses , shall supply him with . and let the sweet name of jesus , be often in his mouth , but oftner in his heart : and let him think that the blessed name of a saviour , cannot be to much upon the soul , or too deep in the desire of a lost sinner . let him therefore say , jesu have mercy on me . jesu ! thou art the rock of my hope , thou art my love , and my life , and the chief object of my desire . lord jesu , thou alone art my saviour . and that he may still be stored with matter for such devout thoughts and ejaculations , when he is not fit to read himself , let them read to him , either some of the scriptures , hymns , or prayers , hereafter discribed for the use of sick persons : or some conveuient portion out of the penitential psalms ; or something about the sufferings of our saviour ; or some part of any profitable discourse , concerning repentance , or patience , or trust in god , or thankfulness , or concerning death , and judgment , heaven , or hell. let their discourses also be savory , and minister thoughts fit for the seriousness , or for the comfort or service of men , who look upon themselves , as taking leave of this world , and going to meet their lord. let them seek to spiritualize accidents , and take occasion from all that happens , to raise up the sick mans thoughts to devout and profitable reflexions , so that he may not want the offer of a good thought , as oft as he is free and ready for it . if he awakes more easie , let them bless god for the ease , and observe how tenderly he proportions tryals to our weakness , considering what we can bear , as a tender father doth . how seasonably he sends relief , and how sweetly we relish it after sharp sorrows , and how from their experience of the seasonableness of his succour in this case , they should learn to trust him , if he sends upon them more agonies , and quietly to wait for him , hoping he will not stay then , more then he has done now , past the due time. or if he awakes under more pain and disturbance , let them fuggest to him , that if t is great , 't is like to be the shorter ; that god knows best , how much , and how long we can bear ; that he is in good and merciful hands , whilst he is in his , and should be quiet under them ; that he must wait on god , who loves to be waited on , and loves to try faith and trust , before he recompence it with the desired blessing . on all occasions , of any benefits received , either by food , or by physick , or by sleep ; and likewise on any want of them ; or on any occurrence or discourse that comes before them , they will be acceptable and useful friends indeed , if they can shew dexterity in raising up the devout sick mans mind to some pious thoughts , or virtuous resentments or desires about the same , to make him reflect on the power , the patience , the mercifulness , or the faithfulness of god ; or upon the wickedness , and folly of men ; the vanity of worldly things ; the serviceableness of religion , and holy affections ; the happy end of trust in god ; the temptations and dangers of health and ease , the advantage of sickness , the blessed fruits of patience , and the recompences that shall crown it at the last . and if at any time he receives not their discourses , or their other services , with that willingness , and easiness , which they would expect from him ; let them wait another opportunity , and not slacken their good offices , but only study how to time them better , or make them more agreeable to him on the next occasion ; not taking things ill from him in this condition , but pitying what would provoke them at another time . or if he seems troubled , as ingenuous and kind natures are apt to be , that his disease makes him so troublesome as he is to his friends ; let them suggest to him , that friends are born for adversity , and to bear a part of each others troubles . and that the same wise orderer , who sends him the trouble of his pains and sickness , sends them also the trouble of their attendance , and doth equally expect a willing and cheerful reception of their respecttive troubles from both . and in the visits they pay the sick , let not the desire they have of seeing him , make them any ways incommodious , or uneasie to him . sometimes sick persons can ill bear noise ; or would be troubled , not relieved , by the presence of others ; or when their spirits are a little freer , and more refreshed , having but little time , or free thoughts left , they woud have them to themselves , and can ill complement them away to please others . and 't is not for wise and kind friends to break in upon them , when they would be alone ; but only when their company would be acceptable , or may be helpful to them . and besides all the prayers , and devout thoughts , which he puts up thus for himself , let him also desire the prayers of others . let him send to desire the prayers of the publick congregation . and if he send almes at the same time , good prayers will be more like to prevail for him . and when he takes his leave of any friendly visitants , let him desire them to remember him in theirs ; shewing thus on all occasions , that his eye is unto god in all his sickness , and that he looks to reap most benefit from good prayers . and by such ways and thoughts as these , may the sick person set himself to this second part of his task , viz. the bearing of his pains and weakness with patience , resignation of himself , thankfulness and trust in god , and such resentment of things , and reflections on them , as are fitting for a sick bed. chap. v. of his carriage in his last extremities , and under the near approach of death . and when sickness goes on to extremities , and death approaches , that calls louder to him to † trim up his lamp , and dress his soul to meet the bridegroom ; but 't is only with the same habits , whereof i have been hitherto speaking . a dying man is not distinguished from a sick man , by the difference of his habits , but only by a greater care and exactness in putting of them on . the same thoughts and desires befit him ; but when he is expiring , he would be glad , if his strength will serve , to send them up in a brighter and a hotter flame . so that when he comes to die , he must hold on the same exercise , of repentance , patience , faith , thankfulness , devotion , and the like ; but only seek to put forth more zeal and fervour in them , if he has bodily strength enough so to do , or else be content and rest satisfied to do it as his strength will serve him . and let him welcome death when god sends it , and say . lord , my times are in thy hand , and thou knowest best when 't is fit for me to depart this world. and thy time shall be mine , and i am now willing to come to thee , since thou seest fit to call me . amen . i willingly receive my death , and think 't is time for me to die , if thou doest , because life now is grown very uneasie to me , and every day brings much more evil than good , and is more my burden than my blessing . i receive it from thee , o! lord , as my passage to a better life , and am not only willing , but thankful , to change weariness for rest , and earthly sorrows for heavenly and everlasting joys . amen . if the dying persons have lived ill and loosly , they have reason indeed , if god please , to desire to live longer , that they may learn to live better , and may be more perfect before they die. yea , and even good persons do many times desire the same , since the best may mend , and still grow better . but let such good souls think with themselves , that if they should live longer , yet living on in the same frail natures , peradventure more days would still heap up more frailties and infirmities to make them still more afraid of death ; and they would be more imperfect , and less fit to die then , than they are now . so that 't is best to let god chuse for them , and be willing to die when he pleases . if he would not leave the ordering and expences of his funeral , to the discretion of his friends , but is minded to give directions about the ●●me himself , let him declare where he desires they should lay his body , and who should be desired to accompany it , and who to bear it to his grave ; and what tokens of kind remembrance shall be given to any of them . and if he see fit , he may order some of the smaller gifts and memorials of kindness , which i mention●d before at the making of his will , to be given at that time . in proportioning the expences thereof , he should have regard to the estate which he has to leave , and to his rank and station in the world. and in laying cut the same , he will most comfort and benefit himself , by such ways of expence as best honour god and profit others , such as satisfying the hungry with doles , and cloathing the needy with garments , and sending gifts in money ( more or less as he pleases , and as suits with his worldly circumstances ) to his own , or other adjacent parishes , to be distributed among the ●oor thereof ; or in such other acts of piety and beneficence , as are fit to attend the body of one , who both living in the world , and leaving it , was studious to be found doing good . and when he is near about to leave the world , he may take a pious and solemn leave of it . let him call in his parents , if he has any , to ask their pardon for any offence he ever gave them , and to beg their blessing , and give them his thanks for all their love and care of him . and also his children to give them his blessing , and charge them to keep upright and constant in gods fear , and in loving and helping one another . and likewise his friends , and family , and dependants , to receive his last farewell . let him profess the great need he has of god's mercy , and the good hopes he has through the merits of christ , and through his alone , to find it . let him profess also , that he dies in the faith of christ , and repeat the creed . and that he hopes for the acceptance of his faith and repent●nce , in the unity and communion of christs church , in which he dies ; and particularly , as a stedfast and sincere , though unworthy member , of the church † &c. whose declared belief he professes , whose way of worship he heartily receives , and in whose peace and communion he has hitherto lived , and now dies . then let him profess , that he takes leave of the world in peace . and forgives all , both present and absent , as he desires himself god would forgive him . and that if any have ever taken any thing ill of him , he desires they would forgive him . after which , let him send messages to any absent friends , whose reformation he desires , whose peace he seeks , or whose love , or favors , he would express either a just thankfulness , or a friendly sense of . and as for themselves , let him thank them all , for all their good wishes , and good services , in his life , and at his death ; and pray god to remember the same for their benefit . and let him heartily beg their pardon , for all the unreasonable , or passionate , or unequal usage , which he had ever been guilty of towards any of them in his health ; for all the unnecessary trouble , which he has given to any of them by his weakness ; but especially for all the provocation and offence , which he has given to any of them by his fretfulness and impatience , during the time of his sickness . and then let him charge all about him , to keep constant in the faith , and firm in the unity of the church , and endeavour to confirm them in the ways of piety , sobriety , justice , & charity , and to warn them against falling from any of them for any intrests or injoyments of this world , or if at any time they do , against delaying repentance , or growing hardened and secure under their fall. then let him exhort them all to keep peace among themselves , especially those who are concerned in the division of his estate ; and desire all their prayers to assist him in his agonies . and so recommend them all to god's mercy , praying that he will keep them all stedfast in his fear , and safe under his care , whilst they live ; and give them all comfort , when they come into his condition ; and bring them all at last , to meet together again in his heavenly kingdom . after this , he may tell those friends , who attend more about him , that in his departure , he desires he may have no disturbance to lengthen out his pains , and molest his passage . and therefore if any of them think they cannot contain themselves , and govern their grief , nor see him die without bursting into passionate out-crys and noisie disturbance , to call back his retiring spirit , let him beg them to withdraw when his death approaches , and pray for him and vent their own grief by themselves . but if any of them can stand by , and accompany him in silence , if they happen then to be about him , he may desire that they would stay to assist him with their prayers in his last agonies , and recommend his departing soul to god at his last breath . after he hath taken such religious , and solemn leave of all his friends ; he has nothing left to do , but whilst his strength serves , to employ his spirit in holy thoughts and desires as he did before , and devoutly and willingly wait god's time for his change . and under this expectation , let him often say . my flesh and my heart faileth , but thou art the strength of my heart , and my portion for ever , ps. 73 26. lord , strengthen me in my last agonies , and guard me from all frights and molestations of the enemy . amen . i have a good master , for jesus that most blessed of all names , is my master , and i will neither be afraid , nor unwilling to go to him . for whom have i in heaven , lord , but thee ? and there is none upon earth that i desire besides thee , ps. 73. 25. i desire to be dissolved , and to be with christ , phil. 1. 23. sweet jesu , come quickly , amen . rev. 22. 20. yea , as the hart panteth after the water-brooks , so panteth my soul after thee , o! god. my soul thirsteth for god , for the living god , when shall i come and appear before god ? ps. 42. 1 , 2. lord i come to thee , receive me out of thine abundant mercy . i come to thee , and him who cometh unto thee , thou wilt in no wise cast out . jo. 6. 37. lord jesu , receive my spirit . amen . acts 7. 59. receive me according to thy word , and i shall live , and shall not be disappointed of my hope . because i live , ye shall live allso . amen . jo. 14. 19. blessed is that servant , whom his lord when he cometh shall find watching . luc 12. 37. all the days of my appointed time , will i wait , till my change come . job 14. 14. o! father , pity me † as a father pityeth his children , and receive me † for whom thou hast laboured , and hast made me what i am . o! jesu , saviour of sinners , save me whom thou hast redeemed with thy blood , which is too dear a price to be thrown away in a lost purchase . o! holy ghost , the sanctifier and comforter , now finish in me thine own work , and comfort up my fainting spirit . o! holy , blessed , and glorious trinity , i have humbly served and feared thee , tho' in much frailty , [ † all ] my life ; receive and comfort me now at my death . amen . chap. vi. of care , and treatment of the dead . as soon as the dying person has breathed his last , his surviving friends , especially they whom he has intrusted with the care and disposal of his body , must be very careful to dress , and treat it decently , till it be decently interr'd . let it not lye too open to the inquiries of the curious , nor let any thing of it be exposed , which the person if alive would blush at . if he gave orders for his own funeral , those orders are a trust , which are religiously to be observed . but if he has left it to them , they must order the same , with as prudent a regard to his circumstances and worldly estate , and with as much decency , and wise expression of love and respect to him , as they can . and lay out what is fit , in dressing out the body , and interring it ; in shewing respect and kindness , where he bore them , or where he ought them ; and in doles and deeds of charity , to the poor and needy . in these layings out , they should not spend more than is meet , nor lavish any thing away , vainly , or imprudently . and on the other hand , they need not scruple , some well chosen instances of expence , which are rather honorary than useful , if there be estate enough to bear them , and good reason for them , and moderation and discretion shown in them . for tho' this cost doth the poor no good , as judas † once objected ; yet it expresses their love , and respect to the dead : and such expressions of esteem and kindness to them , who have greatly deserved it , and can now make no more returns of it , are religious and well approved of both by god and men. our blessed lord himself very kindly receiving * the cost of the rich oyntment , which mary lazarurus's sister poured upon his head , because she did it for his burial . at the funeral , when a refection is brought , according to the custom of the place , to the friendly attendants of the body before it is carried forth , to relieve their waiting , or their weariness ; let it be dealt among them with great moderation . remembring , that these guests come not , to gratifie and please their palates ; but to bear their part in a scene of grief , and attend as mourners . and let all who meet there , remember , that they are come , to † mourn with those that mourn , and bear a part with the afflicted ; and be careful , to shew themselves sensibly , and seriously affected , with their own or the surviving relations loss , according as there is just cause ; however , with the loud warning and alarm to themselves , which is in these providences . let them not talk lightly , or pleasantly , nor fall into discourses of news , or markettings , or of other worldly business . for these neither suit with the friendly sadness , nor with the religious seriousness of that occasion , and shew them to be little touched , either with their friends death , or with thoughts and expectations of their own . but instead thereof , let them study each to employ themselves , and entertain their company , with thoughts and discourses , about the vanity , and uncertainty of all earthly things ; about the sorrows , and benefits of sickness ; about the troublesomeness , and shortness of life , the certainty that we shall all dye , and the uncertainty of the time when , and the suddenness many times of these changes , and the great need we all have constantly to expect , and prepare for them ; and about the hopes and blessedness there is in dying well , and the happiness of that state where we shall dye no more , nor ever have the loss of any dear friends to mourn for . they may also discourse of their deceased friends , especially when they have things to say of them to their advantage : as how their patience was tryed , and approved in their sickness ; how good god was to them , and how submissive , and devout they were towards him , what good words they said , or good works they did , or comfort and support they found ; or any thing else belonging to them , either living or dying , for which they are fit to live in our memory , and be examples for our instruction or imitation . and when they come thus , to take up good and heavenly thoughts , and to infuse them into one another , they will do great good to themselves , as well as honour to their friend , by paying him this last office , and all return better than they came from the house of mourning . when the relations and friends mourn and shew decent sorrow for the deceased , as 't is fit they should , to shew they expect to find a want of them , or to express their love , and value for them , as † jesus wept at lazarus's grave , to show how he loved him ; they must be careful , to do it moderately , and christianly . and grieve for him like men , who know that god has taken him ; and who have hope and comfort in death , and after it ; and believe , when a pious friend dyes , that the living only have lost , but that the deceased has got by dying . but they must not repine against god , who has taken their friend away ; nor mistrust his care to provide for them , now their friend is gone ; nor grow out of humour , or unthankful for all his other mercies , because they are deprived of this ; nor let their grief be excessive or obstinate , and refuse to be comforted , † as they who have no hope . particularly , let them not refrain going to church , for such a certain space of time , or number of weeks , after a dear wife or husbands death , as the manner of some is ; which i think is a very ill chosen expression of grief , or ceremony of mourning . for this looks , as if we were out of humour with god , because he has taken our friend from us ; and is very unsuitable , to that patience , and thankfulness , which we ought to express ; and to that devotion , which we not only ought , but need to use , on such occasions . for these changes , should not make us less religious , but more ; and call us to god , and his house and service , instead of driving us from them . the house of god , is the house of comfort ; and in our affliction , we have the more need to run to it , to be eased of our sorrows , as well as to show our intire submission and service to that most wise and good hand , which has now disposed of our friend , and in his due time will dispose of us too to his own mercy . and as for the mourning of the surviver , when god has this way parted dear pairs , the memory of the deceased should not easily wear off , but stick fast and long with the living , as is very fit , both in respect to the dead , and in decency and due regard to the censure of the wise and sober part of the world. and unless the circumstances or needs of families , are very extraordinary and pressing for them to change their condition sooner , they should at least wait the time , which custom and good report have fixed in mourning for the dead , before they forget their sorrows , or hearken to any motions of exchanging them for new joys . lastly , the executors and nearest relations may still further shew their kindness and careful respect , and deserve well of their deceased friends , by being very studious to keep peace among themselves ; and , if any clauses of the will are not clearly worded , or any matters about the estate are left lyable to dispute , by composing them amicably among themselves without fuits , that the contentions of the living may not spoil or disparage the kindness , nor ever be laid by god , or men , to the neglect , or carelessness of the dead . by fulfilling their wills punctually , and giving to every one at their time , with good-will , and without unnecessary trouble , or delays , what is really intended for them , and due to them thereby . yea , by having regard , to what was fit for them to order , tho' they forgot to order it : or , what they needed to order , but could not , as payment of debts which they left not estate enough to pay . the law , indeed , will not compel them to pay beyond assets , or what the deceased has left them to pay out of . but natural affection , and the virtue of gratitude , in near and dear kindred , especially in children towards their parents , may call for more than any humane law doth . for children have received abundance from their parents , and if ever they see them brought to want , they ought to look upon themselves as much in their debt , and greatly obliged in gratitude * to requite them if they are able , which st. paul calls shewing piety at home . especially to shew this piety in doing such things for them , as they would most desire to be done for themselves . and if these deceased relations had liberty to speak their own mindes to us , i belive we should hear , that nothing lyes nearer to their hearts , or would be more for their ease or comfort , than doing justice for them where they owe it , or paying their just debts is . and therefore to take these up , according to our ability and circumstances , and reasonably to content and satisfie their creditors , is a great and noble part of religious piety towards them , and a most rewardable instance of gratitude and nat●ral kindness . which is of the more account , as being shown towards those , who tho' heretofore they have done much more for us , yet now can doe nothing , either for us , or for themselves ; and as being thereby an office full of humanity and generosity , as well as of gratitude and piety . thus much i thought fit to premise , for a brief direction , to sick or dying persons , how to manage and employ themselves when call'd by god to these conditions ; and also to the surviving relations , how to discharge their parts well upon the death of friends . but for a more full assistance , and direction of their practice or devotions , i have laid together some choice scriptures , and composed particular prayers , fit to guide their practice , and express their devotion , on the several duties and exigencies , of the state of sick or dying men , or of the surviving kindred , when their friends are taking from them . and these are contained in the pages following . prayers and devotions for the state of sickness . scriptures , for the duties , and needs of sick persons . psal. 39. and 130. job 7. matt 25. to v. 14. 2 cor. 5. to v. 12. psal. 77. and psal. 6. isa. 38. heb. 12. i. sickness and afflictions are sent and ordered by almighty god , and come on errands of mercy . affliction cometh not forth of the dust , neither doth trouble spring out of the ground . for god maketh sor● , and bindeth up : he woundeth , and his hands make whole ▪ job 5. 6. 18. i kill , and i make alive ; i wound , and i heal : neither is there any that can deliver out of my hand . deut , 32. 39. as many as i love , i rebuke and chasten . rev. 3. 19. even as the father doth the son , in whom he delighteth . prov. 3. 12. for what son is he , whom the father chastneth not ? so that if ye endure chastning , god dealeth with you as with sons . but if ye be without chastizement , whereof all are partakers , then are ye bastards , and not sons . hebr. 12. 7 , 8. you only have i known , of all the families of the earth ; therefore i will punish you for all your iniquities . amos 3. 2. behold then , † happy is the man whom god correcteth . job 5. 17. for when we are judged , we are chastned of the lord , that we should not be condemned with the world. 1 cor. 11. 32. and 't is good for me , that i have been afflicted , that i might learn thy statutes . psal. 119. 71. our earthly fathers , indeed , chastned us after their own pleasure ; but he for our profit , that we might be partakers of his holiness . heb. 12. 10. so that i know , o! lord , thy iudgments are right , and that thou in faithfulness hast afflicted me . psal. 119. 75. glory be to the father , and to the son , and to the holy ghost . as it was in the beginning , is now , and ever shall be , world without end . amen . and this glory be to the father , &c. may be added at the end of all the following collections of scripture , when they are used devotionally . ii. how they are to be received . i. with repentance of their sins . by sin came death , and death hath passed upon all men , because all have sinned . rom. 5. 12. i will make thee sick in smiteing thee , because of thy sins . mich. 6. 13. i will visit their offences with the rod , and their sin with scourges . ps. 89. 32. and when he slew them , they sought him , and return'd and inquired early after god. ps. 78. 34. in their affliction , they will seek me early , hos. 5. 15. and this such a repentance , as expresses it self . 1. in amendment of their sins . when i bring them thro' the fire , 't is to refine them like a silver is refined , zech. 13. 9. and by this [ smiteing ] shall the iniquity of jacob be purg'd ; and this is all the fruit , to take away his sin . isaiah 27. 7 , 9. for when they be holden in cords of affliction , then he sheweth them their work , and their transgressions that they have exceeded . he openeth also their ear to discipline , and commandeth that they return from iniquity . job 36. 8 , 9 , 10. and surely it is meet to be said unto god , i have born chastizement , i will not offerd any more . that which i see not , teach thou me ; and if i have done iniquity , i will do no more . job 34. 31 , 32. 2. in reconciling themselves to those whom they have offended , and making satisfaction for injuries . if ye forgive men their trespasses , your heavenly father will also forgive you . but if ye forgive not men their trespasses , neither will your father forgive your trespasses . mat. 6. 14 , 15. and if thou bring thy gift to the altar , and there remembrest that thy brother hath ought against thee ; go thy way , first be reconciled to thy brother , and then come and offer thy gift . matt. 5. 23 , 24. oppress not any , restore the debtor his pledge , and spoil none by violence , but withdraw thy hand from iniquity , and deal truly , and thou shalt surely live . ezek. 18. 7 , 8 , 9. loose the bands of wickedness , and undoe the heavy burdens , and let the oppressed go free . and then shalt thou call , and the lord shall answer thee ; thy righteousness shall go before thee , and his glory ▪ shall be thy reward . isa. 58. 6 , 8 , 9. but without such reparations of wrongs done , he that doeth wrong shall receive for the wrong which he hath done , and there is no respect of persons , col. 3. 25. and keep not wrongful gettings , to leave thine heir rich : for better is a little with righteousness , than great revenues without right . prov. 16. 8. nor think of appeasing god by giving alms , till thou hast first done justice : for i the lord love judgement , i hate robbery for burnt-offering , is. 61. 8. 3. in alms deeds . break off thy sins by righteousness , and thine ●niquities by shewing mercy to the poor . dan. 4. 27. for by mercy and truth iniquity is purged . prov. 16. 6. water will quench a flaming fire , and alms maketh an attontment for sin . ecclus. 3. 30. sell that ye have therefore , and give alms : provide your selves bags which wax not old , a treasure in the heavens that saileth not , where no thief approacheth , neither moth corrupteth . luke 12. 33. and make to your selves friends of the mammon of vnrighteousness , that when ye fail they may receive you into everlasting habitations . luk. 16. 9. and charge them that are rich in this world , that they be rich in good works , ready to distribute , willing to communicate . laying up in store for themselves a good foundation against the time to come , that they may lay hold on eternal life , 1 tim. 6. 18 , 19. deal thy bread to the hungry , and bring the poor that is cast out to thine house . when thou seest the naked cover him , and hide not thy self from thine own flesh. then shalt thou call , and the lord shall answer thee ; thine health shall spring forth speedily , and thy righteousness shall go before thee , and the glory of the lord shall be thy reward . isa. 58. 7 , 8 , 9 , &c. because that alms do deliver from death , and suffereth not to come into darkness . tob. 4. 10. and c. 12. 9. it shall deliver thee from all affliction , when it is shut up in thy store-houses . it shall fight for thee against thine enemies , better than a mighty shield , and a strong spear . ecclus. 29. 12 , 13. blessed therefore is he that considereth the poor , for the lord will deliver him in time of trouble . ps. 41. 1. 4. in penitential confessions , and earnest prayers for god's pardon of our sins . there is no soundness in my flesh , because of thine anger ; neither is there any rest in my bones , because of my sin . for mine iniquities are gone over my head ; as an heavy burden , they are too heavy for me . i will declare mine iniquity , i will be sorry for my sin . ps. 38. 3 , 4 , 18. i have sinned , what shall i do unto thee , o! thou preserver of men ? job 7. 20. lord , be merciful unto me , heal my soul , for i have sinned against thee , ps. 41. 4. o! remember not against me former iniquities ; let thy tender mercy speedily prevent me , for i am brought very low . ps. 79. 8. remember not the sins of my youth , nor my transgressions : according to thy mercy , remember thou me for thy goodness sake . ps. 25. 7. according to the multitude of thy mercies , do away mine offences . wash me throughly from mine iniquity , and cleanse me from my sin . ps. 51. 1 , 2. thou hast chastized me , and i was chastized , as a bullock unaccustomed to the yoke : turn thou me , and i shall be turned , for thou art the lord my god. surely , after that i was turned , i repented ; and after that i was instructed , i smote upon my thigh : i was asham'd , yea , even confounded , because i did bear the reproach of my youth . jer. 31. 18 , 19. glory be to the father , &c. ii. with trust in god. 1. trusting him with themselves . trust in the lord at all times , ye people , for god is a refuge for us . ps. 62. 8. the lord is a refuge in times of trouble . ps. 9. 9. why art thou disquieted within me , o! my soul ? hope in god. ps. 43. 5. for he shall be kept in perfect peace , o! god , whose mind is stayed on thee . isa. 26. 3. and therefore what time i am afraid , i will trust in thee . ps. 56. 3. i will trust , and not be afraid . isa. 12. 2. i will hope , and also quietly wait for the salvation of the lord. lam. 3 26. for he that believeth , will not make hast . isa. 28. 16. therefore when i look unto the lord , i will wait for the god of my salvation . mich. 7. 7. i will not be afraid of evil tidings , for my heart is fixed trusting in the lord. ps. 112. 7. and tho i walk thro' the valley of the shadow of death , i will fear no evil : for thou art with me , and thy rod and thy staff , they comfort me . ps. 23. 4. yea , tho he slay me , yet will i trust in him . job 13. 15. 2. trusting him with their friends and families . and all my cares for my wife , and family , and friends , i cast on thee , for thou carest for us . 1 pet. 5. 7. psal. 55. 22. for in thee , o! lord , the fatherless findeth mercy . hos. 14. 3. and tho● hast said , leave thy fatherless children , i will preserve them alive , and let thy widows trust in me . jer. 49. 11. and i never saw the righteous forsaken , but his seed is blessed . ps. 37. 25 , 26. the generation of the upright shal be blessed . riches shall be in his house , and his righteousness endureth for ever . surely he shall not be moved for ever , but shall be in everlasting remembrance . ps. 112. 2 , 3 , 6. for when their father and mother forsake them , then doest thou take them up . ps. 27. 10. even thou , who art the father of the fatherless , and the judge of the widows , ps. 68. 5. and as a mighty redeemer wilt plead their cause . prov. 23. 10 , 11. 3. the benefit of both . and he who thus trusteth in the lord , mercy shall compass him about . ps. 32. 10. because thou hast made the lord which is my refuge , even the most high , thy habitation : there shall no evil befal thee , neither shall any plague come nigh thy dwelling . for he shall give his angels charge over thee , to keep thee in all thy ways . ps. 91. 9 , 10 , 11. behold , the eye of the lord is upon them that fear him ; upon them that hope in his mercy . to deliver their soul from death , and to keep them alive in famine . ps. 33. 18 , 19. and the lord is a strong hold in the day of trouble , and he knoweth them that trust in him . nah. 1. 7. he redeemeth the soul of his servants , and none of them that trust in him shall be desolate . ps. 34. 22. and they who know thy name will put their trust in thee , for thou , lord , hast not forsaken them that seek thee . psal. 9 , 10. and trust him , 1. to temper the sickness and sorrows , to our infirmities . i will not leave thee altogether unpunish'd , but i will correct thee in measure , and will not make a full end of thee . jer. 30. 11. and c. 46. 28. and when epaphroditus was sick , nigh unto death , god had mercy on him ; and not on him only , but on me also , lest i should have sorrow upon sorrow . phil. 2. 27. in his wrath he will remember mercy . habak . 3. 2. and to the vpright , there ariseth light in the darkness . ps. 112. 4. for he will not always chide , neither will he keep his anger for ever . psal. 103. 9. his anger endureth but a moment , and in his favour is life : weeping may endure for a night , but joy cometh in the morning . ps. 30. 5. he knows our frame , and remembreth that we are dust , and pitieth us like as a father pityeth his children , ps. 103. 13 , 14. he remembreth that we are but flesh , a wind that passeth away , and cometh not again ; and doth not stir up all his wrath . ps. 78. 38 , 39. and he is faithful , and will not suffer us to be tempted above what we are able . 1 cor. 10. 13. 2. to support us under them , and help us to bear them . the salvation of the righteous is of the lord , he is their strength in time of trouble . and the lord shall help them , because they trust in him , ps. 37. 39 , 40. the lord will strengthen him upon the bed of languishing ; he will make all his bed in his sickness . ps. 41. 3. and we have not an high priest , which cannot be touched with the feeling of our infirmities ; but was in all points tempted like as we are , yet without sin . let us therefore come boldly unto the throne of grace , that we may obtain mercy , and find grace to help in time of need . heb. 4. 15 , 16. for in that he himself hath suffered being tempted , he is able to succour them that are tempted . heb. 2. 18. and my grace is sufficient for thee , my strength is made perfect in weakness , 2 cor. 12. 9. i said , indeed , in mine haste , i am cut off from before thine eyes ; nevertheless thou heardest the voice of my supplications , when i cryed unto thee . psal. 31. 22. even when my soul fainted within me , i remembred thee , and my prayer came in unto thee . jon. 2. 7. wait thou on the lord then , be of good courage , and he shall strengthen thine heart . ps 27. 14. for he hath said , i will never leave thee , nor forsake thee . so that we may boldly say , i will not fear , for the lord is my helper . heb. 13. 5 , 6. yea , tho i walk thro the valley of the shadow of death , i will fear no evil : for thou art with me , thy rod and thy staff , they comfort me . ps. 23. 4. 3. to deliver us from them , or make us gainers by them . call upon me in the day of trouble , and i will deliver thee , and thou shalt glorifie me . ps. 50. 15. behold the eye of the lord is upon them that fear him , upon them that hope in his mercy . to deliver their soul from death . ps. 33. 18 , 19. he is their strength in the time of trouble . and he shall help them , and deliver them : he shall deliver them , because they trust in him . ps. 37. 39 , 40. we know that all things work together for good , to them that love god , rom. 8. 28. and tho' many are the afflictions of the righteous , yet the lord delivereth him out of them all . ps. 34. 19. for the lord he kills , and he makes alive ; he wounds , and he heals . deut. 32. 39. he bringeth down to the grave , and bringeth up . 1 sam. 2. 6. and that , when we have the sentence of death in our selves , that we should not trust in our selves , but in god who raiseth the dead . 2 cor. 1. 9. glory be to the father , &c. iii. they are to be received with faith in gods precious promises . this is a faithful saying , and worthy of all acceptation , that jesus christ came into the world to save sinners , 1 tim. 1. 15. if any man sin , we have an advocate with the father , jesus christ the righteous , and he is the propitiation for our sins , 1 jo. 2. 1 , 2. o! death , where is thy sting ? o! grave , where is thy victory ? the sting of death is sin , and the strength of sin is the law. but thanks be to god , which giveth us the victory thro our lord jesus christ , 1 cor. 15. 55 , 56 , 57. who shall lay any thing then , to the charge of gods elect ? it is god that justifieth . who is he that condemneth ? it is christ that dyed , yea rather that is risen again , who is even at the right hand of god , who also maketh intercession for us , rom. 8. 33 , 34. and he hath promised , i will never leave thee nor forsake thee , heb. 13. 5. he will give the holy spirit to those that ask him , luk. 11. 13. he will not suffer you to be tempted above that ye are able , but will with the temptation also make a way to escape , that ye may be able to bear it , 1 cor. 10. 13. and this is the promise that he hath promised us , even eternal life , 1 joh. 2. 25. he hath said , repent , and be converted , and your sins shall be blotted out , acts 3. 19. for if we confess our sins , he is faithful and just to forgive us our sins , and to cleanse us from all unrighteousness , 1 joh. 1. 9. and whosoe confesseth , and forsaketh his sins , shall find mercy , prov : 28. 13. and if ye forgive men their trespasses , your heavenly father will also forgive you your trespasses . matt. 6. 14. and break off thine iniquities by giving to the poor . dan. 4. 27. for by mercy and truth iniquity is purged , prov. 16. 6. and mercy rejoyceth against judgment . james 2. 13. and having these promises , let us cleanse our selves from all filthiness of flesh and spirit , perfecting holiness in the fear of god , 2 cor. 7. 1. above all , taking the shield of faith , whereby ye shall be able to quench all the fiery darts of the wicked . eph. 6. 16. putting on the breast-plate of faith and love , and for an helmet the hope of salvation . 1 thess. 5. 8. and trust in the lord , and he shall save thee . and know , that the lord thy god , he is god , the faithful god , which keepeth covenant and mercy with them that love him , and keep his commandments , to a thousand generations . deut. 7. 9. his promises , are all yea , and amen . 2 cor. 1. 20. his word is tryed , and he is a buckler to all them that trust in him . 2 sam. 22. 31. glory be to the father , &c. iv. with thankfulness . shall we receive good at the hand of god , and shall we not receive evil ? job 2. 10. the lord gave , and the lord hath taken away ; blessed be the name of the lord. job 1. 21. it is the lord's mercy , that we are not suddenly consumed . lam. 3. 22. yea , and it is good for me that i have been afflicted , that i might learn thy law. ps. 119. 71. and thou out of very faithfulness , hath caused me to be troubled . ps. 119. 75. for because the wicked have no changes , therefore they fear not god. ps. 55. 19. blessed therefore is the man whom thou chastenest , o! lord , and teachest him out of thy law. that thou mayest give him rest in the days of adversity . ps. 94. 12 , 13. glory be to the father , &c. v. with patience . 1. patience towards god , in submission and resignation of our selves to his holy will. woe be to the man that hath lost patience , for what will he do when the lord shall visit him ? ecclus. 2. 15. humble your selves under the mighty hand of god , that he may exalt you in due time . 1 pet. 5. 6. for our fathers after the flesh corrected us , and we gave them reverence ; and shall we not much rather be in subjection to the father of spirits ? heb. 12. 9. thy will be done in earth , as it is in heaven . mat. 6. 10. father , if it be possible , let this cup pass from me ; nevertheless , not as i will , but as thou wilt . mat. 26. 39. shall we receive good at the hand of god , and shall we not receive evil ? job 2. 10. it is the lord , let him do what seemeth him good . 1 sam. 3. 18. and if he thus say , i have no delight in thee : behold ! here am i , let him do to me as seemeth good to him . 2 sam. 15. 26. and in maintaining this patience and resignedness , opposite , 1. to striving and reluctance , and rising up against god. why dost thou strive against him , for he giveth no account of his matters ? job 33. 13. woe unto him that striveth with his maker : let the potsherd strive with the potsherds of the earth : shall the clay say unto him that fashioneth it , what makest thou ? is. 45. 9. submit your selves therefore to god. and humble your selves in his sight , and he shall lift you up . jam. 4. 7. 10. for if their uncircumcised hearts be humbled , and they accept of the punishment of their iniquity ; then will i remember my covenant . lev. 26. 41 , 42. 2. to unquietness , and tumultuousness and disturbedness of spirit . why art thou disquieted within me , o! my soul ? ps. 42. 11. it is good , that a man should quietly wait for the salvation of the lord. lam. 3. 26. in your patience therefore possess ye your souls . luk. 21. 19. and whatsoever is brought upon thee , take chearfully , and be patient when thou art changed to a low estate . for gold is tryed in the fire , and acceptable men in the furnace of adversity . ecclus. 2. 4 , 5. 3. to weariness , and faintness and dejection . thou hast born , and had patience , and hast laboured , and not fainted . rev. 2. 3. and my son , despise not the chastening of the lord , neither be weary of his correction . prov. 3. 11. if thou faint in the day of adversity , thy strength is small . prov. 24. 10. and consider iesus , who endured such contradiction of sinners against himself , lest ye be wearied and faint in your minds . heb. 12. 3. for in due season , we shall reap if we faint not . gal. 6. 9. ye that fear the lord therefore , believe him , and your reward shall not fail . believe in him , and he will help thee . but woe be to fearful hearts , and faint hands , and the sinner that goeth two ways . woe unto him that is faint-hearted , for he believeth not , therefore shall he not be defended . ecclus. 2. 6 , 7 , 12 , 13. why art thou cast down then , o! my soul ? hope thou in god , for i shall yet praise him , who is the health of my countenance , and my god. ps. 42. 11. when i am weak , then am i strong , 2 cor. 12. 1● . and tho the outward man perish , yet the inner man is renewed day by day . whilst we look not at the things which are seen , but at the things which are not seen : for the things which are seen , are temporal ; but the things which are not seen , are eternal . 2 cor. 4. 16. 18. let thy mercy , o! lord , be upon me , according as i hope in thee . psal. 33. 22. 4. opposite to hastiness , as it notes perseverance in waiting . we give thanks , remembring your patience of hope . 1 thess. 1 , 2 , 3. and i wait for the lord , my soul doth wait , and in his word do i hope , ps. 130. 5. on thee do i wait all the day . mine eyes are ever towards the lord , ps. 25. 5. 15. i will hope continually , and will yet praise thee more and more . ps. 71. 14. ye have need of patience , and the just shall live by faith . heb. 10. 36. 38. set your heart aright , and constantly endure , and make not haste in time of trouble . ecclus. 2. 2. and he that believeth , will not make haste , isa. 28. 16. o! therefore tarry thou the lord's leisure , be strong , and he shall comfort thine heart , and put thou thy trust in the lord , ps. 26. 14. for he will not always chide , neither will he keep his anger for ever . he knows our frame , and remembreth that we are but dust . and like as a father pityeth his own children , so the lord pityeth them that fear him , ps. 103. 9 , 13 , 14. he hath not forsaken them that seek him , ps. 9. 10. he taketh pleasure in them , who hope in his mercy , ps. 147. 11. he is a very present help in trouble , ps. 46. 1. and behold ! we account them happy which endure . ye have heard of the patience of iob , and have seen the end of the lord ; that the lord is very pityful , and of tender mercy , jam. 5. 11. they shall not be ashamed , who wait for me , isa. 49. 23. and my soul wait thou only upon god , for my expectation is from him , ps. 62. 5. wait for his mercy , but go not aside lest ye fall . cleave unto him , and depart not away , that thou mayst be encreased at thy last end . ecclus. 2. 3 , 7. 5. to querulousness and accusing god. it is good for a man , that he bear the yoke in his youth . he sitteth alone , and keepeth silence , because he hath born it upon him . he putteth his mouth in the dust , if so be there may be hope . wherefore doth a living man complain ? a man for the punishment of his sins ? lam. 3. 27 , 28 , 29 , 39. i was dumb , i opened not my mouth , because thou didst it , ps. 39. 9. i was as a man that heareth not , and in whose mouth are no reproofs , ps. 38. 14. for shall he that contendeth with the almighty instruct him ? he that reproveth god let him answer it . but behold i am vile , what shall i answer thee ? i will lay my hand upon my mouth , job 40. 2 , 4. he was afflicted , yet he opened not his mouth : he is brought as a lamb to the slaughter , and as a sheep before her shearers is dumb , so he openeth not his mouth , isa. 53. 7. motives to patience . shall we receive good at the hands of god , and shall we not receive evil ? job 2. 10. the lord gave , and the lord hath taken away , blessed be the name of the lord , job 1. 21. shall the clay say unto him that fashioned it , what makest thou ? is. 45. 9. and why doth a living man complain , yea , a man for the punishment of his sin ? lam. 3. 39. i will bear the indignation of the lord , because i have sinned against him , mich. 7. 9. and the lord doth not afflict willingly , nor grieve the children of men , v. 33. if need be we are in heaviness , 1 pet. 1. 6. and because all need , all are partakers of chastisements , heb. 12. 8. even jesus , tho he were a son , yet learned he obedience by the things which he suffered , heb. 5. 8. so that it is out of very faithfulness , that he afflicteth us , ps. 119. 15. and whom be loveth he correcteth , even as a father the son , in whom he delighteth , prov. 3. 11. for when we are judged , we are chastned of the lord , that we should not be condemned with the world , 1 cor. 11. 32. he chasteneth us for our profit , that we may be partakers of his holiness , heb. 12. 10. as gold in the furnace hath he tryed them , and received them as a burnt-offering . he proved them , and found them worthy of himself ; and having been a little chastized , they shall be greatly rewarded . wisd. 3. 5 , 6. and these light afflictions , which are but for a moment , work for us a far more exceeding , and eternal weight of glory , 2 cor. 4. 17. glory be to the father , &c. 2. with patience towards our friends and attendants . be patient towards all men , 1 thess. 5. 14. with all lowliness and meekness , with long-suffering , forbearing one another in love , eph. 4. 2. be gentle , shewing all meekness to all men , tit. 3. 2. and be not hasty in thy spirit to be angry , ecclus. 7. 9. for he that is hasty of spirit , exalteth folly , prov. 14. 29. and a man that hath friends , must shew himself friendly , prov. 18. 24. 3. with patience with our selves , and with the heaviness and brokenness of our own spirit under sickness . 't is wrong said , that god is hard , reaping where he has not sown , and gathering where he has not strow'd , matt. 25. 24. for 't is only where much is given , that much shall be required , luke 12. 48. he remembreth that we are but flesh , ps. 78. 39. he himself bore our sickness , matt. 8. 17. and had the feeling of our infirmities . and it behoved him to have so in all things , that he might be a merciful high-priest , heb. 2. 17. and c. 4. 15. he attends unto our cry , when we are brought very low , ps. 142. 6. and will not forsake us , because our strength faileth , ps. 71. 9. dying , as well as living , we are the lords , rom. 14. 8. and fall asleep in him , 1 thess. 4. 14. glory be to the father , &c. vi. of improvements thereof to spiritual advantages . that i should not be exalted above measure , there was given me a thorn in the flesh , 2 cor. 12. 7. she did not know , that i gave her corn , and wine , and oyl . therefore will i return , and take away my corn in the time thereof , and my wine in the season thereof , hos. 2. 8 , 9. and i will go , and return to my place , till they acknowledge their offences , and seek my face : in their affliction they will seek me early , hos. 5. 15. when my heart is overwhelmed , lead me to the rock that is higher than i , ps. 61. 2. so that altho' for the time , no affl●ction seemeth joyous , but grievous : yet afterwards it yieldeth the peaceable fruits of righteousness , to those that are exercised thereby , heb. 12. 11. for he chastiseth us for our profit , that we may be partakers of his holiness , heb. 12. 10. glory be to the father , &c. 3. scriptures for the bodily needs and desires of sick persons . i. for ease and strength . 1. to pour out their grief and complaints . behold ! all flesh is grass , and all the goodliness thereof is as the flower of the field . the grass withereth , the flower fadeth , because the spirit of the lord bloweth upon it ; but the word of our god shall stand for ever , is. 40. 6 , 7 , 8. when thou , lord , with rebukes dost correct man for iniquity , thou makest his beauty to consume away like a moth : surely every man is vanity , ps. 39. 11. thou hast weakned my strength in the way , and shortned my days , ps. 102. 23. thine arrows , o lord , stick fast in me , and thy hand presseth me sore . there is no soundness in my flesh , beca●se of thine anger , neither is there any rest in my bones , because of my sin. i am troubled , i am bowed down greatly , i go mourning all the day long . i am feeble and sore broken ; i have roared by reason of the disquietness of my heart . my heart panteth , my strength faileth me : as for the light of mine eyes , it also is gone from me . my lovers and my friends stand aloof from m● sore : and my kinsmen stand afar off , ps. 38. 2 , 3 , 6 , 8 , 10 , 11. my spirit is overwhelmed within me , and my heart within me is desolate , ps. 143. 4. my soul also is sore troubled ; but , lord , how long wilt thou punish me ? ps. 6. 3. 2. to pray for ease and mitigation thereof . and now lord , what wait i●for ? truely my hope is even in thee , ps. 39. 7. my flesh and my heart faileth : but thou art the strength of my heart , and my portion for ever , ps. 73. 26. i stretch out my hands unto thee , my soul thirsteth after thee as a thirsty land , ps. 43. 6. all my desire is before thee , and my groaning is not hid from thee , ps. 38. 9. hide not then thy face from me , and forget not my misery and trouble , ps. 44. 24. cast me not off , nor forsake me when my strength faileth , ps. 71. 9. and rebuke me not , o! lord , in thine anger , neither chasten me in thy heavy displeasure , ps. 6. 1. but remove thy stroke away from me , for i am consumed by the blow of thine hand , ps. 39. 10. wilt thou break a leaf driven to and fro ? and wilt thou pursue the dry stubble ? job 13. 25. oh! spare me a little , that i may recover my strength , before i go hence and be no more , ps. 39. 13. be not wroth ver●y sore , o! lord , neither remember iniquity for ever , is. 64. 9. but turn from me that i may rest till i accomplish as an hireling my day , job 14. 6. and ch. 10. 20. 21. hear my prayer , o! lord , and give ear unto my cry ; hold not thy peace at my tears , ps. 39. 12. be merciful unto me , o! lord , for i cry unto thee daily . and thou art good , and plenteous in mercy , to all them that call upon thee . rejoyce the soul of thy servant ; for unto thee o! lord , do i lift up my soul , ps. 86. 3 , 4 , 5. and hear me † speedily , o! lord , for my spirit faileth , ps. 143. 7. and mine eyes fail for thy word , saying , when wilt thou comfort me ? ps. 119. 82. and make me hear of joy and gladness , that the bones which thou hast broken may rejoyce , ps. 51. 8. glory be to the father , &c. ii. for deliverance and recovery from the same . i. in thee , o! lord , do i put my trust , let me never be ashamed , deliver me in thy righteousness , ps. 31. 1. vnto thee have i cryed , o! lord , and in the morning shall my prayer , prevent thee , ps. 88. 13. hear my prayer , o! lord , and hide not thy self from my petition . take heed unto me and hear me , how i mourn in my prayer , and am vexed , ps. 55. 1 , 2. lord how long wilt thou be angry with thy servant that prayeth ? ps. 8. 4. save me for thy names sake , and deliver me in thy strength , ps. 54. 1. make thy face to shine upon thy servant , and save me for thy mercies sake , ps. 31. 16. o! let it be thy pleasure to deliver me , make hast , o! lord , to help me , ps. 40. 13. and send out thy light and thy truth , and let them lead me , and bring me unto thy holy hill , and to thy tabernacles , ps. 43. 3. ii. what profit is there in my blood if i go down unto the pit ? shall the dust praise thee ? shall it declare thy truth ? ps. 30. 9. shall thy loving kindness be declared in the grave ? or thy faithfulness in destruction ? shall thy wonders be known in the dark ? and thy righteousness in the land of forgetfulness ? ps. 88. 11 , 12. the living , the living , he shall praise thee ; the father to the children shall make known thy truth , isa. 38. 19. thou hast been my succor , leave me not , neither forsake me , o! god of my salvation , ps. 27. 9. thou art he that tookest me out of my mothers womb , thou wast my hope when i hanged yet upon my mothers breasts . i have been left unto thee ever since i was born , thou art my god even from my mothers womb. our fathers also hoped in thee , they trusted in thee , and thou didst deliver them . they called upon thee , and were holpen ; they put their trust in thee , and were not confounded , ps. 22. 4 , 5 , 9 , 10. and the poor shall not always be forgotten , and the patient abiding of the meek shall not perish for ever , ps. 9. 18. o! then deliver me , and let me not be confounded , for i have put my trust in thee , ps. 25. 19. and men shall know , that this is thy hand , and that thou lord hast done it , ps. 109. 26. glory be to the father , &c. on receipt of ease , or any abatement of pain or sickness . behold ! god is my salvation : i will trust , and not be affraid ; for the lord jehovah is my strength and my song , he also is become my salvation . thou wast angry with me , o! lord , thine anger is turned away , and thou comfortedst me , isa. 12. 1 , 2. he hath chastned me sore , but he hath not given me over unto death , ps. 118. 18. he knows our frame , he remembreth that we are dust. and like as a father pityeth his children , so the lord pitieth those that fear him , ps. 103. 13 , 14. glory be to the father , &c. iv. vnder the accidents of sickness . i. want of sleep . all the night make i my bed to swim , i water my couch with my tears , ps. 6. 6. for thou holdest mine eyes waking , i am so feeble that i cannot speak . my sore ran in the night , and ceased not ; my soul refused to be comforted . i call to remembrance my song in the night : i † commune with mine own heart , and my spirit maketh diligent search . will the lord cast off for ever , and will he be favourable no more ? is his mercy clean gone for ever ? doth his promise fail for evermore ? hath god forgotten to be gracious ? hath he in anger shut up his tender mercies ? and i said this is my infirmity : but i will remember the works of the lord , surely i will remember thy wonders of old , ps. 77. 2 , 4 , 6 , 7 , 8 , 9 , 10 , 11. lord i remember thee upon my bed , and meditate on thee in the night watches , ps. 63. 6. i have remembred thy name , o! lord , in the night , and have kept thy law , ps. 119. 55. glory be to the father , &c. 2. on excess of pain and weariness . lord , thou hast set me , as a mark against thee , so that i am a burden to my self . * in the day time i cry and cease not , and wearisome nights are appointed to me . when i lye down , i say when shall i arise , and the night be gone ? and i am full of tossings to and fro unto the dawning of the day , job 7. 3 , 4 , 20. thou wilt not suffer me to take my breath , but fillest me with bitterness , job 9. 18. o! turn thee unto me , and have mercy upon me , give thy strength unto thy servant , and save the son of thine handmaid , ps. 86. 16. are not my days few ? cease then , lord , and let me alone that i may take comfort a little , job 10 20. o! spare me a little , that i may recover my strength , ps. 39. 13. and lay not more upon me , than i am able to bear , 1 cor. 10. 13. my grace , sayest thou , is sufficient for thee , and my strength shall be made perfect in weakness , 2 cor. 12. 9. and in the multitude of my thoughts within me , thy comforts , lord , delight my soul , ps. 94. 19. glory be to the father , &c. 3. on taking physick . man liveth not by bread alone , but by every word that proceedeth out of the mouth of god , mat. 4. 4. and it was neither herb , nor mollifying plaster that restored them to health ; but thy word , o! lord , which healeth all things . for thou hast power of life and death ; thou leadest to the gates of hell , and bringest up again , wisd. 16. 12 , 13. he that is our god , is the god of salvation ; and unto god the lord belong the issues from death , ps. 68. 20. the lord hath created medicines out of the earth , and he that is wise will not abhor them . and with such doth he heal men , and taketh away their pains . for of the most high cometh healing , and he hath given men skill , that he might be honoured in his marve ? lous works , ecclus. 38. 2 , 4 , 6 , 7. my time is in thy hand , therefore i trust in thee , o lord , ps. 31. 14 , 15. oh! send thy word and heal me , and deliver me from my destruction , ps. 107. 20. glory be to the father , &c. v. for attendants about sick persons . i. he that is ready to slip with his feet , is as a lamp despised in the thought of him that is at ease , job 12. 5. but to him that is afflicted , pity should be shewed from his friends , job 6. 14. for a friend loveth at all times , and a brother is born for adversity , prov. 17. 17. and if your soul were in my souls stead , i would strengthen you with my mouth , and the moving of my lips should asswage your grief , job 16. 4 , 5. but my brethren have dealt deceitfully as a brook , and as the stream of brooks they pass away . as brooks that are blackish with ice , wherein snow is hid . what time they wax warm , they vanish ; when it is hot , they are consumed out of their place . now ye are nothing , you see my casting down , and are afraid . yea , you dig a pit for your friend , job 6. 15 , 16 , 17 , 21 , 27. ii. whether one member suffer , all the members suffer with it ; or one member rejoyce , all the members rejoyce with it , 1 cor. 12. 26. distribute then to the necessity of saints , and weep with those that weep , rom. 12. 13 , 15. and he that sheweth mercy , let him do it with chearfulness , v. 8. for god is not unrighteous to forget your work and labour of love , which ye have shew'd towards his name , in that ye have ministred to the saints , and do minister , heb. 6. 10. i was sick , and ye visited me . in as much , as ye have done it to the least of these my brethren , ye did it unto me , mat. 25. 36 , 40. and this is pure and undefiled religion , to visit the fatherless and widows in their affliction , jam. 1. 27. and the heart of the wise is in the house of mourning ; for by the sadness of the countenance the heart is made better . that is the end of all men , and the living will lay it to his heart , eccles. 7. 2 , 3 , 4. glory be to the father , &c. vi. an hymn of thanksgiving for recovery from sickness . in my wrath i smote thee , but in my favour have i had mercy on thee , is. 60. 10. the lord hath chastned me sore , but he hath not given me over unto death , ps. 118. 18. in love to my soul , he hath delivered it from the pit of corruption , for he hath cast all my sins behind his back , is. 38. 17. o! lord my god , thou hast considered my trouble , thou hast known my soul in adversities , ps. 31. 7. thou healest the broken in heart , and bindest up their wounds , psal. 147. 3. and i cryed unto thee , and thou hast healed me . and hast turned for me my mourning into dancing , thou hast put off my sack-cloath , and girded me with gladness . to the end that my glory may sing praise to thee , and not be silent : o! lord my god , i will give thanks unto thee for ever , ps. 30. 2 , 11 , 12. my mouth shall shew forth thy righteousness , and thy salvation all the day : for i know not the numbers thereof . and my lips shall greatly rejoyce when i sing unto thee , and my soul which thou hast redeemed , psal. 71. 15. 23. o! sing unto the lord , ye saints of his , and give thanks at the remembrance of his holiness , ps. 30. 4. and ye that fear the lord , trust in the lord , he is their help and their shield , ps. 115. 11. to the upright he maketh light to arise in the darkness , ps. 112. 4. for his anger endureth but a moment , in his favour is life : weeping may endure for a night , but joy cometh in the morning , psal. 30. 5. i will offer the sacrifice of thanksgiving , and will call upon the name of the lord , ps. 116. 17. and i will pay thee my vows , o! god , which my lips have uttered , and my mouth hath spoken when i was in trouble , psal. 66. 13 , 14. i will not hide thy righteousness within my heart , i will declare thy faithfulness and thy salvation : i will not conceal thy loving kindness and thy truth from the great congregation , psal. 40. 10. i will pay my vows unto the lord , now in the presence of all his people . in the courts of the lord's house , in the midst of thee , o! jerusalem . praise ye the lord , psal. 116. 18 , 19. glory be to the father , and to the son , and to the holy ghost . as it was in the beginning , is now , and ever shall , be world without end . amen . prayers for the duties , and needs of sick persons . i. a general prayer for things needful under sickness . o! almighty and most righteous lord , who † makest sore and bindest up , and in * whose hands are the issues of life and death : give me grace to look upon this my sickness as of thy sending , ●nd to own both the justice and the mercifulness of thy visitation and of my suffering therein , and to look up to thee for strength to bear , and for grace to profit by the same . it comes , o! my god , as thy scourge for my sins , which is to make me see them , and avoid them . and as thy medicine , to cure my spiritual diseases , and repair in me the decays of thy grace . and as thy fiery tryal , which is to prove my virtues , and to purge away my dross . and , lord ! let it not miss of serving , and effecting in me all these gracious purposes . and make all my thoughts under the same , to be only thoughts of love and thankfulness , of holy resignation and obedience unto thee , and of humble hope in thy mercy . and suffer me not to fall into impatience , or mistrust of thy love and gracious promises , or into any evil and indecent carriage , which will add to my guilt if i die , or to my remorse and shame if i live . temper my sorrows also , o! father , to my weakness , and support me under them by thy comforts . and direct and recompence the labours and kindness of those , who charitably attend about me in my sickness . keep me always submissive and devout towards thee , and thankful and easie unto them . and let thy blessing go along with all their means and medicines ; and in thy due time , asswage , and end my pains ; and either restore me to my strength , and send me health and ease , and the mercies of a longer and a better life ; or else a blessed , and a comf●rtable death , for our lord jesus christ●s sake . amen . out of the office of visitation of the sick. o! lord look down from heaven , ●ehold , visit and relieve me thy servant . look upon me with the eyes of thy mercy , give me comfort and sure confidence in thee , defend me from the danger of the enemy , and keep me in perpetual peace and safety , through jesus christ my lord. amen . our father which art in heaven ; hallowed be thy name . thy kingdom come . thy will be done in earth , as it is in heaven . give us this day our daily bread . and forgive us our trespasses , as we forgive them that trespass against us . and lead us not into temptation ; but deliver us from evil : for thine is the kingdom , and the power and the glory , for ever and ever . amen . and he may still conclude with the lord's prayer on all occasions , when he has used as many of these prayers as he thinks fit for that time . particular prayers , for the duties and needs of sick persons . prayers for repentance in sickness . i. righteous art thou , o! god , in all these pains and sorrows , which punish my sins and try my patience , and i have none to accuse or complain of for the same , but my self . i receive my sickness , as the chastisement of a sinner ; and am willing to bear chastisement for my sins , that i may be thereby reclaimed from them . correct me , o! lord , that thou mayest not condemn me ▪ and let me be judged by thee for my sins , and judge my self for them here , that i may have nothing but mercy without judgment to receive at thine hands hereafter . but judge me , o! my god , with mercy , and not in thine anger . judge me not according as my sins have deserved , but according as my weakness can bear , and according as thy compassions are wont to mitigate thy judgments . and let my sickness work my true repentance , and prove an happy means in the hand of thy mercy , to expiate my guilts , not to encrease them ; and to reclaim me perfectly from all the evils which i have committed formerly , not to occasion my committing more ; and to confer that rest and peace upon my soul , which is denyed to my body , for our dear lord and saviour jesus christ's sake . amen . 2. thou smitest me , o! gracious lord , that thou mayst cure me , and punishest my sin , that thou mayest thereby amend and reclaim my person . and i am weary of my sins , which have brought upon me all these sorrows , and which i know assuredly will bring infinitely worse , unless i prevent the same by my timely and true repentance of them . help me therefore to search them out , o! god , and to discover every accursed thing . and when i see them , let me not stop at any one , but set my self intirely to renounce and amend all . let thy love , make me h●te every evil way . and make my purposes against them , strong and resolute ; and my care in fulfilling the same , vigilant and patient ; and all the remainder of my days , to be one continued defacement of my former errors , and devotion of my self to thy service . lord ! cure my folly by my misery , and teach me by the loss of my bodily ease , to purchase the blessing of true repentance , and the comfortable hopes of thy merciful acceptance thereof , thro the merits of our dear lord and saviour jesus christ. amen . to make his confessions , and other acts of repentance , with greater sureness and satisfaction to himself , the sick man must first make a discovery of his sins , by examining himself , and trying his ways upon the several heads and branches of god's commandments . and thereby inquire into the state of his soul , to see whether he is already safe within the terms of pardon , or what he wants to make him so . this is a work , for all men , at all times , who would live with safety , or die with peace . but especially for sick and dying persons , who are more sensible their case admits of no delays ; and who not only ought , but also more commonly are wont to make it their earnest desire and care . and in their performance of this most important task , with security and comfort , i have assisted them as well as i can , in the tryal or judgment of the soul , &c. in a small treatise intituled , a companion for the penitent , to which i refer them . 3. a confession of sins , taken out of the office for the penitent , or those who mourn for sin , p. 39. &c. o! almighty and most righteous lord , i do hear with grief of heart , and with shame and deep humility confess unto thy dreadful majesty , that my sins are exceeding many and great , and have been frequently repeated . i have oft-times transgressed out of ignorance : o! that i could not say careless ignorance , under opportunities of knowledge ; yea , or affected ignorance , espoused for earthly ends against light and clear evidence , which was enough to shame and silence me , though not to gain and convince me . but i have transgressed oftner out of negligence , worldly fear , or desire ; yea , alas ▪ too oft , out of presumptuous wilfulness , condemning the evil , whilst i was a doing it , and offending wittingly , and with checks and convictions to the contrary * . and these sins i have been drawn to , against all the endearments of thy mercies , and all the alarms and louder warnings of thy punishments ; against all the rebukes and strivings of thy grace , and of my own conscience , and of other faithful and seasonable admonishers . and against all mine own purposes and engagements , deliberately made , and solemnly profess'd , and frequently repeated , that i would offend therein no more . lord be merciful to me , a great and wretched sinner . 2. but thou , o! blessed jesus , by making thy self a sin-offering for us , art come to take away the sins of all , who truly repent thereof . and , o! merciful lord , tho' my sins are many and grievous , yet i do not desire to overlook them , but would gladly see and discover them all , that i may penitently bewail and forsake them . and oh! that no corrupt passions , nor love of worldly or carnal interests , may ever byass me , or blind my eyes from seeing the same , whilst there is space left me to repent of them . and as for those sins , which i do know my self to be guilty of , i do not cover , but with shame confess them . i do not justifie nor excuse , but condemn my self for the same . i stand thereby guilty , o! lord , of highest disobedience , against the strictest obligations ; of wretched disingenuity and unthankfulness , against the most endearing mercies ; and of most stupid folly , against my own clearest , highest , and most lasting interests , throwing away thy favour and future joys , for empty shows and shadows , and a blessed eternity for moments of vanity . i reflect on all this , o! merciful god , with bitterness , and with a spirit wearied with mine own ways . i see and lament my own folly , and abhor mine own vileness on account thereof . i wish with all my soul , that those sins had never been done , and would take any way to undoe them , and most earnestly desire , and fnlly purpose by thy grace , that i may do so no more . god be merciful to me , a self-condemning and repenting sinner . 3. lord , i am burden'd and heavy laden with my sins , oh! do thou , who * callest out to the heavy laden , to seek refreshment at thine hands , give me ease . i confess them , and desire above all things else , that i may utterly forsake them : let me according to my promise † find mercy . from mine heart i forgive all persons who have offended me , even my bitterest enemies , and most earnestly entreat thee , that thou wouldst forgive them : oh! do thou , who * offerest forgiveness to those who are ready to grant it , for jesus christ's sake forgive me . i repent unfeignedly of all my sins , and am ready to make all just amends , at least as far as i am able , to any whom i have ever injured , whether they be of low or of high degree , or even the highest of all . o! god of all grace , perfect my repentance and accept it , and blot out all my misdeeds , as thou † engagest to do unto all those who sincerely repent of the same . i know , o! blessed jesus , that * there is no name but thine , whereby i can obtain pardon . and i trust only to the fulness of thy merits , and to the faithfulness of thy gracious promises , and to the abundance of my heavenly father's mercy and loving kindness , to me a great and miserable , but an humble , contrite , penitent sinner . forgive them all , o! blessed father , remembring not my deservings , but the pityableness of my weakness , and thy dear sons infinite merits , and thine own boundless mercies and most precious promises . let me here have thy peace , and be admitted hereafter to stand for ever in thy ●resence , for our lord jesus christ's sake , amen . our father , &c. for carrying on this duty of repentance , the sick person may likewise make use of the prayer for profession of godly sorrow for sins , and of resolutions of new obedience ; and of the profession of the fruits of repentance , and the conditions of forgiveness ; and of the prayer for pardon of sins , in the office for penitents . and for comforting and quieting his conscience , against fears and scruples , he may be supplyed with hymns and prayers in the office for persons troubled in mind ; all which are in the companion to the penitent . ii. prayers for an heart to be liberal in alms-deeds , when any persons are about to make their will ; or to accompany repentance at any time , leaving out the passages within the hooks , [ ] which particularly refer to their last wills. i. o! almighty father , thou gavest me all my worldly estate , that i should employ it for the convenient support of my self and of my family , and of the ●oor and needy . and when i come to thee , i can have nothing to carry along with me , but a strict account how i have laid it out . give me grace therefore , i earnestly intreat thee , after i have made a wise provision for my family out of it , with a free and glad heart , to give good portions thereof to the poor , who are thy receivers , or to religious and pious uses , that when i can no longer possess my estate , i may come with joy to give up my account of it ; and that when my worldly goods can no longer profit me , my good disposal thereof may , thro the merits of my only lord and saviour , jesus christ. amen . 2. and whatsoever i give to the poor , or to pious uses for thy sake , give me the heart , o! lord , to do it with a good will , and with a liberal hand . for thou , o! my god , hast freely given the whole of this estate to me ; and therefore it is not for me to be narrow and niggardly , in these returns of a small part thereof , which i make to thee . [ and these pious and charitable gifts , alas ! have been far too few , and too poor and slender , all my life ; and therefore i need to supply that defect , by being more liberal therein at my death . ] and what i thus give out of it , o! blessed jesu , is to thy poor members , who are all my near kindred , and brethren in the spirit . yea , lord , * by such acts of mercy , i know that iniquity is purged . and by this use † of the mammon of unrighteousness , i may make my self friends in thy presence . and the poors prayers and thanksgivings , for any relief or comfort which they have received by my means , may heap blessings on my head whilst i live , and help much to recommend me to thy mercy and gracious acceptance when i die . so that these gifts to them , o! blessed lord , are the truest way i have of giving to my self , and are much more for my own relief , than for theirs . and i do , and will look upon them , as a * laying up treasure for my self in heaven , and making a return of my wealth for my own use and behoof in another life . and reckon , that what i wisely give in this kind , i take and carry away with me , to stand me in stead in the most needful time of thy mercy , thro' jesus christ my lord , and only saviour , amen . ● . a prayer , at the oblation , or giving of our alms ; or on alloting any sums , to charitable , or pious uses . o! blessed lord , i humbly intreat thee graciously to accept of this poor return of the worldly substance , which thou hast committed unto me . i offer it to thee , for the use of thy poor members , whom i look upon as my poor brethren . i offer it with an heart , that is truly sorrowful for all my sins , and thankful for all thy mercies ; that seeks acceptance for it , only for the sake of thy sons merits , and from thy mere grace and favour ; and that is ashamed for its having made the offering no sooner , and now for offering no more . and all my alms and repentance , i present and put into thy hands , o! holy jesu , in the communion of saints , and in the unity of thy holy church , which is * thy body , and † spouse , and whereto thou hast given the precious promises , of grace , and pardon , and eternal life . o! father , in the unity of this body , let me find mercy . and accept mine alms as an oblation of a sweet savour , and supply and perfect all my wants , and purge away all my sins , thro' the merits of my only saviour and redeemer , jesus christ , amen . our father which art , &c. iii. prayers for trust in god in sickness . i. o! almighty lord , under all my weakness and pains of body , and uncertain prospects for my self , and for my family , i trust [ intirely ] to thee , who hast goodness enough to pity us , and power enough to help and deliver us . i trust in thee , o! my dear god , who hast been my refuge and defence in many troubles , and art still ready to be so in more ; who invitest us most lovingly , to * cast all our cares upon thee , and hast promised to take care of us ; who lovest to be trusted , and † never failest them who trust in thee . i trust to thy wisdom , to chuse for me better than i can chuse for my self . i trust to thy power , to help and support me , where i am weak , and without strength to help and support my self . and i trust to thy love and fatherly care , to deal out all my sorrows with tenderness , and to turn them all to my good and greater comfort in the end. for i believe and know , o! gracious lord , that * thou wilt correct me in measure , and consider , not what my sins do deserve , but what my weakness can bear . i believe , that † thou wilt remember mercy in my corrections , and still * make light to arise up up to me out of darkness , and daily relieve my sorrows , with thy manifold and most seasonable favours . i believe , that † thou wilt not keep anger for ever , but in due time wilt abate my pains and troubles ; or , if that be good for me , and for thy glory , perfectly remove them ; however , in the end , that thou wilt change them all into everlasting rest and joy with thee , thro' jesus christ my lord , amen . 2. for trust , against the torment , and distraction of fears . and since , under all my sorrows and uncertainties , thou art my stay and confidence , lord keep me easie , and quiet within my self . i have cast all my cares npon thee , and therefore they should not any longer be troublesome , or distracting unto me . i have put my self into thy hands , and thou hast promised to take care of me ; and therefore i ought to rest assured , that all is certainly for my good , and is most wisely and kindly ordered , which befalls me . oh! then , that i be not disq●ieted with fear of evil , since none can happen unto me without thy leave . that i be not troubled , at the helplessness of those i am to leave behind me , because i leave thee to take care of them . nor frighted with the approach of pains , because thou art to set bounds to them . nor with any evil tydings , or alarm of dangers , because thou art to govern them . yea , that i be not terrified , † tho' i walk thro' the shadow of death , because life and death are both in thy hands . nor even in death it self , because thou wilt most graciously support me in my death , and make it the gate to everlasting life , thro jesus christ my lord , amen . 3. for trust , against dejection of spirit , and despondency . and since i rest upon thee as my rock and stay , and have thy strength to trust to , let me not sink under my burden , o! lord , by dejection , and faintness of spirit . for no burden is so heavy upon me , but thou canst , and wilt support me under it , and in thy due time , which is always my best time , deliver me from it . thou hast promised , o! my god , † not to lay more upon me , than thou wilt enable me to bear . and thou , holy jesu , art touched with the sense of our infirmities , and wilt inflict no more , than thou knowest is proportionable to my weakness . thou hast bore them in thy self , and wilt tenderly consider them in thy members . thou wilt not continue my smart , till i have quite lost my patience . nor send me pains and sorrows , without supports and succours . and thou dost send , and wilt send , no evil upon me , but what i need , or what is for my good , and what thou wilt take off , when it has wrought thy gracious purposes , and served my necessities . and therefore when my pains or distresses are hardest upon me , let me not think , or say , that i cannot endure them . for thou , lord , knowest better what i can endure , than i do . and when i come to it , by thy help i shall find my self able to endure more , than i thought i could . and if thou hadst not known me strong enough thro' thy grace to endure them , thou wouldest not have put me to endure them . and even now , thou wilt either remove , or mitigate the same , when i can abide no more . instead of concluding then , that i can bear them no longer , give me grace , o! father , to set my self resolutely to bear them the best i can . and firmly to believe , that thou mercifully considerest what i can bear , and wilt shew thy grace is strong where my flesh is weak , and wilt be sure to support me at present , and to ease and deliver me at last , thro' the merits of my dearest lord and saviour jesus christ , amen . 4. for trust , against suspiciousness , and finding fault . since i wholly commit and trust my self to thee , o! my god , let me constantly think well of all that thou dost for me , and sendest upon me . let me not think ill of it , because i cannot think ill of thee : nor fall to tax it , either with unfitness , or unkindness , or once suspect any therein , because it is ordered by thee , who canst not order amiss , and who in all these things hast not less love and goodness , but only more wisdom to allot and order for me , than i have to order for my self . yea , where things are hardest to be accounted for , make me still think well of them , and believe firmly that thou se●st good and kind reasons for the same , tho' my short-sighted , and shallow understanding can see none . and therefore , o! father , when things are hardest upon me in my condition , my reverence and confidence in thee , shall be stronger than my mistrust of them , and by thy grace i will answer all my own objections against them , by considering they are of thy chusing . and whether any evils are sent upon me , or any comforts are delayed , and withheld from me , i will believe still that all is as it should be , and will turn to good in the end , because all is done by thee , who lovest me , and hast promised to keep me under thy tender care at present , and to receive me to thy blessed self at last , thro' the merits of my dearest lord and saviour jesus christ , amen . 5. for trust , for deliverance out of sickness or afflictions . lord , i trust to thee , who sendest all these sorrows upon me , to take them off again . i trust to thee to take them off , because thou * takest no delight in the pain of thy servants ; yea , because thou art of great pity , and art † touched with a sense of our sufferings ; because * our fathers trusted in thee , and were holpen ; because i my self have [ always hitherto ] trusted in thee , and thou hast still delivered me ; and because thou hast promised † in the day of trouble , to deliver those that call upon thee , that they may glorifie thee . and now , o! my god , let thy word be verified unto thy servant , and * let me not be ashamed , or disappointed of my hope . i trust and depend on thee , do not thou fail , or forsake me . leave me not under my troubles , but relieve and † comfort me , according to the days wherein thou hast afflicted me ; and turn my mourning into joy , that they who love thee may see it , and learn thereby to praise thy mercy , and to put their trust in the same , thro' jesus christ our lord , amen . 6. prayers of sick , or dying persons , for trusting god with their friends or kindred . i. lord , if thou seest fit to call me home to thy self by this sickness ▪ when i am taken from my wife and children , and from those who under thee depend on me , give them grace , i earnestly intreat thee , to betake themselves to thee . i commit them to thee , o! god of mercy and truth , for they are thine ; and † with thee the fatherless find mercy . yea , † thou art the father of the fatherless , and the judge of the widows , and will shew thy self † might to plead their cause . and my heart is at ease , to have them lodged in thy care , where they are infinitely safer , and will be infinitely happier and better provided for , than ever they could be in mine , or in any others without thine . i freely commit them to it , o! blessed lord , having my self always found the ●lessing of being under it , and of trusting to it . and i beg no greater blessing for them , than that they may ever have thy good providence for their inheritance in this world , and thy peace for their portion in the world to come , for jesus christ's sake , amen . 2. [ when i am gone ] o! my dear god , they are thrown upon thee , who art the husband of the widow , and the father of the fatherless . and , lord , as thou art their father , provide against all their wants , and protect them from all wrongs . supply to them by thy kind providence , what they want in outward helps . and altho' they have none to counsel them , where they are unskilful and unexperienced ; nor to right them , where they are injured ; nor to furnish and supply them , where they are unprovided : yet will thy spirit be the best guide , and thy care , and thy blessing will abundantly make up all . [ † at my departure , ] o! father , they are bereft of their earthly stay . but thou art better , than friend , or husband , or father , or mother : yea , than allot her supports put together . oh! then , do not thou leave them , but when † [ i ] am gone , stay thou still with them . and be thou to them , whatsoever i would be , and more than i could be , if i were still employ'd by thee to take care of them . and enable them evermore to place their love and delight in thee , and to fix their trust and confidence in thy mercy . oh! that th● will and honour may always be their care , that so their needs and welfare may always be thine . and keep them from polluting themselves with any things , which may forfeit thy fatherly care and providence , and cry louder against them , than their destitute circumstances do for them . train them up , good lord , stedfastly in thy fear , and preserve them from all the evils and temptations of this world , and bring them safe at last to the joys and blessedness of that to come , for jesus christ's fake , amen . 3. another prayer for the widows and orphans , &c. for trusting god with themselves . o! blessed lord , the more we are bereaved of other supports , the more do thou strengthen our faith and confidence in thy self . make us know , that we can never be destitute , whilst we have thee to take care of us ; and that no earthly provision , is , or can be so good to us , as being intitled to thy good providence . for it is thy goodness , o! dear god , that supplys and supports us by any earthly friends . they are only means of thy providence , and instruments whereby thou takest care of us . and thy good providence , which sends us comforts , or supplies by them , when it removes them , can and will find out other ways , and do the same without them . so that we are never without friends and faithful helpers , whilst we have thee to stand by us . and thou , holy father , still remainest , and thy mercy is still the same ; altho † this most dear and desired means of conveying the blessed effects thereof upon us , is withdrawn . yea , thou art nearer to us , and more concern'd to help and provide for us , now † they are gone . oh! then , that we may look up unto thee , more than unto them ; and rest our hearts more on thy staying with us , than on theirs . and that being taken off from earthly dependances , we may now depend more intirely upon they promises , and place our chiefest security and comfort in thy love , thro● jesus christ our lord , amen . our father , &c. iv. prayers for faith in gods promises , under sickness . i. o! almighty lord , who relievvest our weakness by the belief and hope of thy promises , under all my weariness i take comfort , and amidst all my temptations i rest my soul upon thy word . for under the load and guilt of my sins , i trust to the blood of jesus , and to thy sure promises of forgiveness upon our true repentance . and under the sense of their strength , and of my own weakness , i trust to the promises of thy spirit and grace . and amidst all the decays and miseries of this mortal body , i trust to thy sure promises of ●mmortality . i trust to thy promises , o! father , to be with me in all my sicknesses and sorrows , to temper my afflictions to my infirmities , and to give me strength in proportion to my needs , to ease and rid me of my pains , or to support me under them whilst i live , and to turn them all to my advantage in the end , and to receive me to thy self when i die , for my dearest lord and saviour ▪ jesus christ's sake , amen . 2. and , lord , let not the adversary shake my faith of these gracious promises , nor let my own weakness ever betray me once to doubt of them . for thou art true , and canst not deceive us . thou art † the faithful god , who keepest covenant and mercy for ever . thy † promises are all yea , and amen . and † thy word is tryed , and is a sure buckler to all who trust to it . even when we think thee far off , thou art near at hand to us ; and remembrest our sorrows , and thine own promises , when we fancy thou hast forgot them . oh! then , that i may trust to thy word , which shall surely be verified in its time . and keep stedfastly in the expectation , that all these mercies shall be made good unto thy servant , and patient in waiting till thou graciously and plentifully fulfillest the same , for jesus christ's sake , amen . our father , &c. v. prayers for resignation to the will of god under sickness . i. o! almighty and most merciful god , my sorrows are great , and my flesh is weak and sore wearied ; but i am willing to bear them , because they are of thy sending . since thou thinkest them fit for me , o! my god , i will think them so too , and will find no fault therewith , nor think another state were better for me . i humbly yield to thy wisdom , and prefer thy will before mine own . i am content to bear what thou pleasest , and to be eased of my burden when thou please●t . and desire , not only silently to suffer thy will , but in my will and heart to be truely reconciled and consenting to it , and to see thy love and my own benefit in my chastisement , which is sent for my good , and will work good for me in the end , thro' jesus christ my lord , amen . 2. and therefore in all , that doth , or shall befall me in this sickness , thy will , o! blessed lord , be done . thy will be done , because it is thine ; and because thou art my father , and nothing can come to me from thee , but what is very agreeable with a fathers tenderness and affection . thy will be done , because thou knowest best what to chu●e for me ; and because i am well assured , that to refer all my matters to thy choice , is the best care i can take for my self . for in thy choice , thou hast not less kindness , but only more knowledge , care , and providence , than i can have in chusing for my self . for as for me , o! my god , i know that i am ignorant , and whilst i live in this world , shall be ignorant , what things thereof , or what states and conditions therein , are most desireable for my self , or for my friends . i am foolish in my wishes , too oft opposing that , which is most safe for me , and which is fit , or it may be needful to do me good : and as often coveting that , which is full of danger , and like to do me hurt . and therefore i renounce my own will , which is blind and foolish , and which if i could have it , would too often be to my sorrow and prejudice . and instead of that , i refer my self wholly to be guided and disposed of by thine , which never errs , and is always for my real welfare and advantage . and my desire is , not that my foolish wishes , but that thy unerring wisdom , may at all times prescribe me and mine our portion . i trust to thine all-seeing eye , to direct what is best ; and to thy fatherly love and care , to allot it for us . and where i do not see how any orderings of thine , should work for mine , or for my families , or friends good ; yet , lord , i will believe that thou doest , and that all is both wisely , and kindly appointed for us , because it is thy doing , who † bringest light out of darkness , and comforts out of crosses , and makest † all things work together for good to those that love thee , thro' jesus christ our lord , amen . 3. send then , o! father , what thou pleasest upon me , for thou wilt send nothing , but what is most fit for me . i heartily submit my self to thy pleasure , for it is always a good pleasure . i wait thy time , for it is always the best time . i know not what things to desire in this case for my self , nor when to desire them . but my safety is , that i am in thy hands , and that there i desire to be , and to have thy love and wisdom chuse for me . and that i am willing to receive my mercies and comforts from thee , not when i fancy , but when thou seest they will most serve and glorifie thee , and benefit me , thro' jesus christ my lord , amen . 4. under my weakness , o! merciful god , i pour out my complaints before thee ; and when i am most pressed by my pains and sorrows , i am most earnest and importunate in my desires of ease . and thou , who knowest our frame , and pitiest our infirmities , allowest me to be so . but amidst all these cravings and importunities to have my own will , o! gracious father , i desire above all things still to be intirely resigned to thine . for when my heart desires ease , or deliverance , it is with submission . when i ask the same , according to to my desire ; i leave thee , o! my dear god , to order for me , and to answer me according to thy most wise and good pleasure . yea , where my pains and sorrows are most pressing , and i am most earnest and importunate in asking and desiring ; yet even there would i by no means prescribe to thy wisdom , nor seem to doubt of thy love. for i trust assuredly , o! father , to thy indulgent care and sure promises , of tempering my troubles to my weakness , and of giving me all needful supports under them , and of turning all to my comfort and advantage in thy due time . and i leave thee still to do me good , by such ways , not as i fancy , but as thou seest best for me , and most fit to make me sure of thine everlasting mercy , thro' jesus christ my blessed lord and saviour , amen . our father , &c. vi. prayers for thankfulness under sickness . i. o! almighty and most merciful god , tho' i am compassed about with weaknesses and sorrows , yet i have no cause at all to complain of thee , but have still enough to thank thee for , and to speak well of thy name . and by thy grace i will not overlook the endearing mercies which i have , out of discontentedness for others which i have not ; nor quarrel with those which are still left me , because others are taken away . for the least of those i have , o! lord , is abundantly better than i deserve . and instead of being ungratefully angry for those which i have now lost , i most humbly and heartily thank thee , that i was allowed to have them , and injoy them at all , and that i lost them no sooner . yea , and even as for my sorrows themselves , o! my dear god , i do not only own thy justice , but reverence thy wisdom , and acknowledge thy goodness to me therein . i receive my chastisements as thy favours , and as tokens of thy love , and means of my own happiness , which come to do me good against my will , and to lead me thro' the valley of tears , to the happy regions of everlasting rest and bliss . and tho' affliction it self † is not joyous , yet the sense of thy love and of my benefit are joyous , and to be received , not with complaints , but with thanksgivings . lord , † my spirit is willing , but my flesh is weak . but let thy grace be the support of my weakness , and the finisher of my willingness . and let the sense of thy love , and the hopes of thy promises , drown the sense of my sorrows , and fill my heart and tongue with thanks and praise to thee , thro' jesus christ my lord. amen . 2. i bless thee , o! father , for all the manifold and great mercies , vouchsafed to me under my sickness . for my affliction , is infinitely less than i have deserved . and thou dost not send it upon me , till i need it . aud when thou sendest it , it is all to do me good . and in doing me good this way , o! lord , thou dost in great mercy pity my weakness , and provide for it . for 't is thy mercy , that lays not too much upon me . 't is thy mercy , that i am brought down by degrees , and am † not consumed suddenly . 't is thy mercy , that thou wast not soon , nor wilt be long angry with me . 't is thy mercy , that † makes my bed in my sickness ; that considereth my weakness , and supporteth me ; and considereth my pains , and shortneth them , and always in due time gives me ease , or intermission from them . 't is thy mercy , o! dear god , that ordereth comforts for me continually , to sweeten my distresses to me ; and that makes thee still to be most near unto me at those times , when i stand most in need of thee . so that altho' i am sick , o! my god , yet i am not forsaken . for blessed be thy name , my griefs are not beyond measure , and my burden is not without help , nor my sufferings without hope and comfort , wherewith in thine abundant mercy thou daily temperest them , and sustainest me , thro' jesus christ my lord , amen . 3. i bless thee , o! most gracious lord , for sending this sickness upon me , which thou sendest to shew thy love and care of me , and to do me good . for if my body were not sick , thou seest my soul would be sick . yea , alas ! it has been [ very ] sick , and this sickness of my body comes to cure it . for in thus correcting me when i had gone astray , thou art putting an end , o! god , to my wandring . thou sendest these sorrows , † to open my ears to discipline when mercies would not open them , and to reclaim me and set me in the way of pardon . so that this dealing shows , that thou hast not rejected me , as an outcast or alien ; but still lookest upon me with thoughts of mercy , and † treatest me as a son. and blessed be thy mercy , o! father of mercies , which by these pains and sorrows of my body , hast given my spirit rest , from the wearisome importunity and sollicitations , of lust and envy . blessed by thou , who hast thereby dull●d the edge of my covetous desires , and laid asleep my worldly cares , and brought down my ambitious and aspiring thoughts , and humbled self-conceit , by shewing me that i am but sin and folly , dust and misery . blessed be thou , who hast thereby calld me off from incumbring my self † with many things , which now i see cannot profit me , to mind the one thing necessary ; and from minding worldly vanities , to spend my thoughts upon thy laws and promises ; and from placeing my confidence in my self , to place it only and wholly in thee . and since my sickness , doth thus shew me thy love , and cure my spirit , and set on my felicity , it shall please me , o! god , when it pains me . and i will confess to the glory of thy truth and goodness , that † thou out of very faithfulness , hast caused me to be troubled , even because i need it , and because by thy grace i shall receive much benefit by it , thro' my blessed lord and saviour jesus christ , amen . 4. i bless thee , o! lord , for all the innumerable mercies which i have received from thee most bountifully and seasonably , in all states and conditions of my life , and thro' all the days and years of it . and for that i have long received good at thy hands , before i am brought now to receive evil. i owe thee infinite thanks for a life of health , before this confinement to my bed of sickness : and for the long and sweet relish i have had of worldly comforts , before my disease has rendred them unsavory . and my present pains and sorrows , o my god , do not make me forget thy past or present mercies , nor go about to lessen them nor shall they by thy grace , ever make me out of humour with thee , or unthankful for them . yea , instead of giving thee less thanks for them , by reason of this change of my condition , i wll give thee more , because my present want of them has taught me better how to prize and value them . and i do bless , and i will † bless the lord that gave , and bless him still after he has taken away . i bless thee , for that i still injoy much good ; and cannot in the least blame thee , that i have some evil ; but thank thee abundantly that i have no more . and above all , that under all my present misery , i am comforted with the sense of thy love , and with the blessed hopes of everlasting peace and joy , thro' jesus christ my lord , amen . vii . prayers for patience under sickness . i. a general prayer for patience . o! merci●ul lord , now i am called to the state of sickness , which is a tryal of patience , give me grace to shew patience under the same , that is not to be wearied , and cannot be reproved . enable me , o! father , to shew a quiet and composed patience , that is without tumult of troubled thoughts , and discontented passions . a submissive and resigned patience , that is without reluctance to thy will , or rebellious murmurings . a patience of hope , that doth not s●●k under my burdens , nor is driven by ●he smart of my pains , to 〈…〉 love , or care , or 〈…〉 . and a thankful 〈…〉 sensible of my comforts and supports , as well as of my sicknesses ; and that owns all my present sufferings to be far below my deserts , and all my past and present mercies to be infinitely above them . and make me perfect , o! my god , in this patience . let me tarry thy leisure , and not be hasty . let me wait on thee , and not grow weary . but bear all , whilst i have any thing to bear , in comfortable hopes of thy strength to support my present weakness , and of thy mercy to ease and deliver me at last , either by a more healthful life , or by an happy death , thro' the merits of jesus christ my lord , amen . 2. for patience without reluctance , or disquietness . lord , i humble my self under thy mighty hand , and submit to thy visitation . i submit my self willingly , and will not strive , or make resistance . i kiss the rod , instead of quarrelling with it , and † accept of it quietly , as of the punishment of mine iniquities ; yea , thankfully , as of the restorer of mine innocence . and in this patience , o! holy father , do thou still continue and preserve my spirit , composed and quiet , and easie to my self . since it is thy will thus to afflict me , bow my will to thine , and make me willing to bear it . and bearing it willingly , let it not anger or discontent me . yea , o! my god , i trust to thee , to lay no more upon me than i can bear ; oh! let that trust keep me , without fears and distractions under my burdens . i bear only what i most justly deserve , oh! let that stop me from complaining . nay , i bear infinitely less than i have deserved , and still injoy abundance of mercies after i have deserved to lose all ; oh! then let me not fall to accuse thee for thine inflictions , but rather to accuse my self for my evil deserts , and to thank thee for my most undeserved comforts . set a watch upon my tongue therefore , o! righteous lord , and suffer it not to vent it self in any fretful or froward speeches ; nor to make my sufferings seem bigger , or my comforts and supports seem fewer , or thy most tender and undeserved mercies to me in my distress , seem less than they really are . but if the painful agitation of my spirits must issue out in crys , lord , let my crys be , not at all to accuse , but only to justifie thy visitations , and to express my own sorrows , and implore thy mercy and seek help from thy grace , thro' our lord jesus christ , amen . 3. for patience without dejection of spirit , and without hastiness for ease . and help me , o! almighty god , to bear my load without being cast down . for whatever my burden be , i have thee for my support , and therefore should not faint , or sink under it . thy sure promises are my confidence , and thy almighty power is my defence ; o! then let not any greatness of my tryals , or sense of my own weakness , make me afraid . and give me long patience in bearing and waiting , o! my god , if my relief from thee doth not come suddenly . and let me not foolishly prescribe to thee , by what means , or medicines thou shalt ease me under my maladies , or deliver me from them , or at what time thou shalt do it . for 't is more than enough for me , if i may be allowed to have these mercies at all , tho' by any means , or at any time : and it is always best for me , to have them in thy way , and at thy time . thou knowest best how to succour and save me , and when it will most sensibly affect me , and serve thee . oh! then , that i may six no times of ease to my self , but expect them from thee . that i may tarry thy leisure , and not think thee long . that i may patiently abide , if thou delayest , and not mistrust thee . yea , patiently abide always , and not grow weary ; but still think with my self , yet a little while , and he will shew forth his mercies , and fulfill his promises , and i shall find the ease and deliverance which my wearied flesh desires , in the exchange of my sickness , either for the comforts of health , or for the rest and joys of paradice , thro● my dearest lord and saviour jesus christ , amen . 4. for patience with friends , and attendants . i. and together with this patience towards thee , give me patience , o! merciful lord , towards all those , who friendly , or charitably minister to me , and attend about me . keep me from being humorsome , and shewing crossness to their good counsels ; or from being causelesly angry , and exceptious , against their kind services . and if any evil accidents , or indiscretions happen , let me not fall unquietly to aggravate them , or burst out into any passionate or opprobrious words thereupon . but enable me always , o! father , to shew my self pleased , and obliged , with the least kindness , which they do for me , or about me ; and to ●nterpret all mis-chances favourably ; and to pass over things with ease and gentleness , which are not done for me to my desire . and on all occasions , to make it my study , to give them no more trouble than needs to help me , nor any cause to repent of their officious care , or to grudge at what they do for me : which , as i receive with thankfulness , so i humbly beseech thee in thy goodness , most mercifully to repay to them and theirs , for jesus christ's sake , amen . 2. and , lord let me ever bethink my self , that my own pains and and weaknesses will keep me troublesome to my self ; and that whil●t i am so , i am in no good disposition to be pleased with others , altho ' what they do for me be really fit to please me , were i in a ●emper to be pleased with it as i ought to be . and that 't is very hard , even for a discreet and kind care , to do all things acceptably to a pained and sickly body . and therefore , that i ought to take all well , and not to quarrel with what they do for me , which is always well meant and done kindly ; yea , and it may be wisely too , tho' it happens not to hit with my diseased fancy . oh! then , holy father , that i may consider upon every occasion of offence with them , that at the best i am very troublesome to them . and that all they do for me , is out of kindness , which should be kindly taken . that much of it is pure charity , which in this estate i cannot recompence to them , by taking their troubles upon me , as they do mine upon them . and that it is a small thing , to return good-will and hearty thanks , where i have nothing better to repay : and to be pleased with their love and kindness , tho' i am not eased by their performance : and to study to please them with my kind acceptance , who have no other aim , than to oblige and ease me by their friendly and charitable offices , and when they can do no more for me themselves , to seek to thee for the rest , and recommend me by their prayers to thy help and mercy , thro' jesus christ our lord , amen . 5. for patience with ones self , and with the heaviness and brokenness of their own spirit under sickness . i. o! most gracious god , when i am most burden'd with my heavy load of pains and weaknesses , give me grace , i humbly intreat thee , to gather up what thoughts and powers i have left , and to employ them all to bear it patiently . and when i am a little more at ease , let me be sure to praise thee for the ease i find , and to improve my ease and return thee thanks , in a tribute of godly prayers , and of holy thoughts and meditations . make me look upon my prayers , o! lord , as my surest support , and as my best employment . and enaable me always , to be glad of any helps in them , and of any ease and leisure for them , and to be sincerely careful then to put them up the best i can . but when i do this the best i can , let me not fear that it will offend thee , or endanger me , because in this state of pain and sickness i can do it no better . for my bodily indispositions , and my troubled fancy , and broken thoughts , o! my god , are part of my disease , wherewith thou tryest my patience . and as thou expectest from me , that i should bear with them , as with an affliction of thy sending , so thou wilt graciously bear with them too , for our blessed lord and saviour jesus christ's sake , amen . 2. for thou , o! merciful god , considerest our state , and makest all just and reasonable allowances for the weakness of it . and therefore thou wilt not exact of me to seek to thee , with the vigour and strength of healthy faculties , or with such uninterrupted continuance and attendance as requires the same , after thou hast taken my health and strength away . but thou dost , and wilt accept , o! gracious lord , of a feeble prayer , from a faint and feeble spirit : and of a short one , from a mind of broken thoughts , which is soon spent and wearied , and cannot attend to any thing long . nay , thou graciously acceptest , even of a sigh , or a groan , or a devout wish , or of a sudden breathing , and short act , of holy love , or of humble resignation , of faith , or of patience , when the decays and drowsiness of a spirit almost spent and ready to faint , will suffer us to put up nothing else . oh! then that i may bear with my self , and with the feebleness and faintness of my own spirit , in my religious services under my sickness . and when i am the most languid and liveless in any spiritual acts , make me remember , that 't is thy blessed will , to send this state of weakness upon me . and that all the while i am bearing thy will patiently , i am pleasing thee : and that every moments resignation of my will thereto , is an holy offering . let me consider , that i recommend my self to thee , by the patience of hope , and by meek suffering , when i have no strength left to do it by labour and action . nay , that in the hight of my disability , even my weakness , and bodily indispositions are vocal for me , and move thy pity , which in thy due time will give me ease and deliverance from them , and graciously allow for my faintness and accept of my poor services under the same , thro' the merits of our most blessed lord and saviour jesus christ , amen . 6. a prayer for the helps to patience . o! blessed lord , under all my grief and misery , help me , i humbly and earnestly beseech thee , to all those good dispositions , and wise thoughts and considerations , which may make it easie to me . keep me humble , o! god , and i shall quietly stoop to my burden , and not complain . teach me to deny my self , and my own desires , and i shall contentedly bear my cross. let me have hope in thee as an anchor of rest , and keep me from doubting of thy love , and from mistrusting thy grace and sure promises , and i shall bear up under my load , yea , bear up with comfort , and in thy due time see an happy end thereof . give me peace in my own mind , and i shall be the stronger to endure the troubles of this world ; and thy comforts in my soul , shall support and defend me , against all the storms and tumults that are raised in my body . and , lord , let me not stand to reckon up my sorrows after they are past , and to renew them to my self by calling them over again in a painful remembrance . especially , let me not aggravate them to my self , by envious reflections , and discontented comparisons with the easier state of others . nor let me anticipate them by frightful imaginations before they come , and when by thy grace they may very likely never come : or any other ways create sorrows to my self , where really thou dost not send them . but keep me from all such reflexion on them , as serves not to reform me , but only to afflict me ; and as tends not to enable me to bear my pains , but only to give strength and quickness to them , and feebleness and trouble to my self . and grant , o! holy father , that forgetting still what is past , i may every moment set my self with all my might , to bear what lyes upon me at present . and that under the same , my thoughts may all busie themselves , in justifying thy goodness , and arraigning mine own wickedness ; and in casting about , how i may bear my affliction patiently and devoutly , and learn obedience thereby , and how i may be comforted under it at present , and turn it to my everlasting ease and joy in the end , thro' jesus christ my lord , amen . 7. prayers containing motives to patience . i. lord , make me patient under all i suffer , because it is thy doing , and my deserving . make me look upon my afflictions , as tokens of thy love and care of me , which are not sent upon me , till they are needful for my good and for thy glory , and which tho' they are troublesome are yet exceding wholsome . for they come , to keep my soul from being corrupted , and lost by ease and pleasures ; and to cure me of my errors and earthly afflictions , and of my forgetfulness of better things ; and to raise my heart to thee , on whom it should always fix , and from whom it should never stray . and keep me sensible , o! almighty god , that impatience doth only double my disease . that it makes me troublesome to others , but most of all unto my self . and that it provokes thy wrath , instead of diverting it , and makes more severity necessary to break my spirit , when less will not suffice to bend it to thy yoke . whereas humble submission to thy will , o! lord , is the readiest way to have mine own ; and my bearing thy rod with faith and patience , and hearkning to the voyce thereof , is the readiest way i can take of hastning on my own deliverance . for when there is no hindrance thereto from other wise ends of thy providence , thou art wont to grow weary of using the rod , after it has show'd us our errours ; and art inclined to spare us , when we submit our selves : not smiting us , for any pleasure and delight thou takest in the pains of thy servants ; but to bring down our spirits , and to purge away our sins , that we may be fit and duely qualified for thy love , and for our own everlasting happiness , thro' the merits of our dear lord and saviour jesus christ , amen . 2. and tho' my pain and sickness is hard to be born , o! gracious god , yet keep me ever mindful , that there is need of much heat * in the furnace , to fine the gold , and to purge away the dross . that i need to bear some hardships to prevent worse , and cannot be torn from my sins , and from thy wrath , without some violence . yea , lord , that it is a favour to me , and very desireable , to be visited with these short pains , which thy grace and my patience will turn at last into durable joys ; rather than to be let alone in my sins , to lye down without ease or remedy in everlasting torments . and whilst i am bearing my hard lot , make me know , o! father , that all thy promises of grace and help in time of need , are sure and stedfast . that thou tenderly considerest my weakness , both in sending of my sorrows , and in proportioning of my succours . that thou hearest all my groans , and pitiest them , and wilt find a cure or put and end to them in thy due time. and that thou art most ready to accept of my humble repentance to appease thy wrath , making such allowances for my frailty and forgetfulness , as our needs do require , and as thine infinite mercy and goodness , and thy gospel promises do bid us comfortably hope for , thro' the merits and mediation of our only saviour and redeemer jesus christ , amen . 3. and whatever my hardships and sorrows be , o! god of patience and of all consolations , make me consider , that this world is the place of sorrow and trouble , whereof all must expect to bear their share . that we need these embitterments of life , to reconcile us to the thoughts of death , and to awaken our preparation for it . that patience is one of the principal virtues , which we have to learn and exercise whilst we live. and that if the exercise of it is hard , it will answerably be exceeding happy , and most highly rewarded . and let me remember moreover , o! lord , that the more tryal we have here of our own patience , the more proof we have withal of thy grace and faithfulness , and the greater is our hope of a more abundant joy and blessed recompence . and that a little waiting and endurance usually lets us see , how good and gracious thou art , in removing what lyes hard upon us : however , that the rest and comforts of the next world , will abundantly satisfie and make amends for all . yea , and even here , o! lord , let me consider , that patience under my burdens makes them lighter , and my condition better ; giving me present ease in this life , as well as more abundant hopes in the life to come , that 't is best for thy will , to take place of mine , and to chuse for me , both whether , and when , and how i shall be eased of them . and that if i struggle against thy will , i cannot resist it . but by bearing it patiently , i do not only submit to necessity , but shew an act of obedience and duty , which will please thee , and in the end will far more profit me than my pains do at present afflict me , thro' my blessed lord and saviour jesus christ , amen . 4. and grant me grace , o! lord , always to bear in mind , that i am here but as † a stranger , and that these decays will carry me home . that whilst i am here * in the body , i am absent from the lord , and still as i am leaving my body , i am hastning to him . and that my poor soul is now a clogg●d and a close prisoner in flesh , and these pains and weaknesses are come to set it free . and let me remember , o! father , that these sorrows , which i endure in my passage to rest and peace , are common to men . nay , they are the lot of good men , who are often exercised with a greater measure thereof , because here is all the place † of their evil things . they are not only incident to us , but profitable for us , and the best have need of them . for even the blessed jesus himself , † tho he were a son , yet learned he obedience by the things which he suffered . he bore the cross , before he wore the crown : and we are first † to suffer , that we may also reign with him . and i willingly submit to follow , where my blessed lord has lead the way , and to take pain and sorrow in my passage to everlasting life and joy , as he has done before me . only , o! my god , be thou with me , as thou wast with him ; and let me have thee for my support and comfort under all my sorrows whilst i live , and for my blessed portion when i die , thro' jesus christ my lord , amen . viii . prayers for spiritual improvements by sickness . i. o! most gracious and merciful god , i receive this sickness as thy monitor , to put me upon considering and amending the errors of my life , and on making preparation for my death . and let no flattering hopes of life , o! lord , delay or slacken my repentance , or keep me from setting my soul in order . but give me grace to make use thereof , as if i were sure it would be , what for ought i know it may be , a sickness unto death . and therefore let me now begin , to repent of all my sins with that exactness , as he should do who thinks this is like to be the last time . and to order all my actions with that uprightness and holy care , as befits him who is going to give an account of them . and to be so perfect in putting on all the dresses of a religious spirit , as he who expects to have no place afterwards for filling up any omissions . and on my sick-bed , holy father , let holy prayers be my employment and delight . and make me look on shewing patience , and exercising faith , and perfecting repentance , to be my business , for those remaining moments , which i have still to spend on earth . oh! let me have as little to do with vanity , and as much intercourse with thee my god , and exercise of all heavenly thoughts and virtues , as i can ; that being used to that blessed employment of beatified spirits , i may be fit for their society , and prepared everlastingly to injoy thee in glory , through jesus christ our lord. amen . 2. and , lord , do thou , whose glory it is to bring good out of evil , and light out of darkness , turn my sickness , which comes as the punishment of my sins , into the means of my obedience . make it the instrument of thy grace to bring me to my self , and to call me off from sin and folly , which have been the parents of all our pain and misery . let it bring innocence and watchfulness to my spirit , and peace and comfort therein ; and then my afflictions shall pass for favours , and i will give thee thanks and praise for my correction . when it wasts and brings down my spirits , o! father , cause it also to tame and bring down my passions , and all violent motions . in my low estate , make me meek and lowly . and let the sense of my wants and weakness , cure me of all self-confidence , and carry me out wholly to depend on thee . under the terrors of thy power , possess me with holy awe and fear . and whilst my pains make me forgetful of other things , let me not remember the wrongs i have received , nor be high in resentments of them let the dulness also of my senses , o god , mortifie all carnal appetites , and the unsavoryness of all worldly vanities , cure me of all inordinate fondness for them . oh! make my love of earthly things , and all my sinful lusts and self-esteem to die before me , and let my sickness kill them , and save my soul alive . and grant , o! lord , that the trouble which i find there is in wanting thy mercies , may keep me duly sensible of them , and thankful for them , whilst i enjoy them . and let the feeling of these sorrows in my self , touch me with pity and compassion for the sufferings of others , whensoever i see them exercised therewith . and make me ever think , o! holy father , that i get more in being thus made better and wiser by my afflictions , than in being deliver'd from them : and count nothing so good for me , as to be brought thus to know my self , and to know and serve thee , and to be put in the sure way of obtaining thine everlasting mercy , thro my most blessed lord and saviour jesus christ. amen . 3. and if as * my outward man decays , my inward man be thus renewed , i will bless thy name , o! merciful god , for the kindness of these hard providences , and acknowledge to thy praise , that † thou in very faithfulness hast caused me to be troubled . for thou give●t me better things , than thou takest away . the bringing down my body , is for the inrichment of my soul , which is my better part . and this smiting and wounding of my flesh , is for the healing and binding up my spirit , which is the truest way to do me good . oh! then , that instead of dreading thy visitation as my scourge , i may receive it as my medicine . that i may not repine at its making me weak in body , but rather rejoyce that it makes me strong in spirit . and give thee thanks , for thy kindness , and my comfort in thy corrections , which are to make me good , that thou mayest make me happy , and give me everlasting rest and bliss with thee , thro' jesus christ my lord. amen . ix . prayers for the bodily needs and desires of sick persons . 1. for ease , when sickness grows very painful or troublesome . 1. lord , look upon mine adversity and misery , which call aloud to thee for ease . for [ * i am wither'd like grass , and my bones will scarce cleave to my skin . † my heart panteth , and my strength faileth me , and mine eyes are grown dim . and ] there is no soundness in my flesh , because of thine anger , nor rest in my bones because of my sin . [ yea , * my bones are burnt as an hearth , and ] i † go mourning all the day long , and * wearisom nights are appointed to me , and i am full of tossing to and fro unto the dawning of the day . this thou knowest , o! my god , for † my groaning is not hid from thee . oh! * be not wroth very sore , nor remember iniquity for ever . † cast me not off , when i need most to seek to thee , nor forsake me when my strength faileth me ▪ but hear me , and ease me , o! lord , for thou delightest in mercy . hear me , for i cry unto thee , yea i cry unto thee all the day . hear me * speedily , for i am brought very low ; and make no long tarrying , for † mine eyes long sore for thy word , saying , when wilt thou comfort me ? and though my flesh , and my heart fail me , yet let not thy mercy , and thy word fail me . for i still resign , and trust my self to them ; and in my greatest weakness and extremity , thou , o! father , art my strength and my portion for ever , thro' jesus christ my lord. amen . 2. o! most gracious god , my pains are extreme , and too heavy for me , have pity upon me , and lighten them . † correct me in measure , and consider that i am but a feeble and frail creature . in * thine anger remember mercy , for i humbly submit my self , and return to thee . and oh! give me that tractableness and ingenuity of spirit , that will be check'd with a word , and easily call'd off from evil , and will not need any long or sharp methods of correction to reclaim me . i have waited for thy relief , o! father , give me the comforts of it . yea , † mine eyes long sore for thy word , and are even wasted away with looking for thy saving health ; let them see it , and be satisfied therewith . oh! shew me thy mercy , and that soon , for my need thereof is great . and think upon me as concerning thy word , for i trust to it to lay no more upon me than i can bear , and to send me seasonable help and ease at present , and everlasting rest with thee in the end , thro jesus christ my lord. amen . a short prayer on receipt of ease , or abatement of pain , or sickness . blessed be thy mercy , o! my god , which pitieth me in my misery . * as a father pitieth his children , when they cry out in the extremity of their pain , so hast thou pityed me . † thou hast chastned me sore , but thou hast not given me over unto death ; * thine anger is turn'd away , and thou hast eased and comforted me . lord , my soul shall love thee , and sing of thy mercy . and in my distress i will always trust thee , and not be afraid . for thou art our strength whilst we suffer , and our most merciful deliverer when we are able to bear no more , for our blessed lord and saviour jesus christ's sake . amen . 2. a prayer for strength under the same . give me strength , o! lord , to strive with my disease , and to bear the weakness of nature . and strengthen my spirit , to withstand all its temptations ; as well as my body , to bear its diseases . o! enable me to resist the devil , and to suppress all stirrings of sin and folly . to beat back all motions of corrupt passion , and not to lose the due government of my self thro excess of pain ; but to shew my self mighty thro thee to bear all patiently , and to fortifie my weakness by a firm faith and unshaken trust in thy grace and sure promises . lord , if i have no strength but my own , every weight will bear me down . but if thou wilt support me , nothing will be too heavy for me , because nothing is too hard for thee . but † thy strength will be made perfect in my weakness , and thy grace is sure to overcome my corruptions , and thy comforts to give me ease , thro' my most blessed lord and saviour jesus christ. amen . 3. a prayer for deliverance from them . deliver me , o! my god , for i seek unto thee to help me ; yea , i seek unto thee early , and continue seeking all the day long . thou delightest in mercy , deliver me for thy mercies sake . thou hast * promised to be with us , and help us in trouble , † deliver me for thy righteousness . thou art glorious in might to help our weaknesses , * deliver me in thy strength . thou hast formerly been my succour , oh! be so still . and † our fathers hoped in thee , and were delivered ; let not my hope in thee perish , or be put to shame , more than theirs was . save me , o! almighty lord , and make hast to my help : and * m●n shall know that it is thy hand , and that thou hast done it , and learn thereby both to give thee praise , and to make thee their strength and confidence , thro jesus christ our lord. amen . 4. prayers for longer respite , and recovery from sickness . 1. o! almighty lord , in whose hands are the issues of life and death , look in mercy upon these decays of nature which my diseases hath made , and repair them , and † spare me a little , that i may recover my health and strength again . i do not desire health , o! my god , to consume it in idleness . nor out of fondness for the gay pleasures and pomps of this world , that i may be strong to pursue them . for i believe and know them all , to be vanity , and vexation of spirit . i lift my heart above them , and do by no means desire to have this earth for my home , or to take up with them for my portion . for i love thee and thy ways , o! dear lord , above them and their delights ; and will harbour no love of them , but what is ready to submit them all to thee , when thou art pleased to take them away , and which will never sin against thy laws to secure them to my self , nor use and injoy them as the treasures of my home , but only as the helps of my pilgrimage . but i desire it , if it may seem fit to thee , o! god , that i may be fitter for thy work , and more able to labor in thy service . and that i may be more perfect in my obedience , before i am calld to give up my accounts . [ and because i am still willing , if it may please thee , to be an instrument of thy care and good providence towards those , who by nature , or friendship are committed unto me . ] and the guift thereof i shall thankfully ascribe unto thee , and praise thy power and mercy for the benefits of my recovery , thro' my blessed lord and saviour jesus christ. amen . 2. i know , o! lord , that thou canst soon restore me when thou pleasest , and that if † thou do but say the word i shall be whole . and i believe that thou wilt restore me , if it is best for thy glory , and for my good , and for the wise ends of thy providence in this world. and therefore tho' i do heartily desire it , yet i humbly submit the same to thee . for i am no where so safe as in thy choice , and therefore i leave thee to determine still , whether thou shalt be honour'd and my poor soul benefitted , by my life or by my death ; whether by me in a state of health , or in a state of sickness . but when thou hast chosen and fixt my condition for me , then , lord , i beg of thee , and i beg it earnestly , that i may receive it willingly and thankfully ; and that i may have grace wisely and faithfully to discharge all those duties which thou requirest from us under the same . and that i may always find , both my tryal temper'd to my weakness , and my self still comforted and supported under it by thy grace , thro' jesus christ our lord. amen . 5. prayers on taking physick . 1. o! gracious lord , [ direct the counsels of those who prescribe to me , and ] prosper the medicines which are to give me ease , or strength . but let not my confidence in them , take off any thing of my eye or dependance upon thee . † for man lives not by bread , nor recovers by physick alone , but by every word out of the mouth of god , to give a blessing unto both . and if thou biddest them , the things or accidents which i do not think of , or set least by , shall recover me . oh! therefore , as their part is the care , so let thine , o god , be the blessing , and mine the comfort : and as i shall love them as thy instruments , so i shall own thee for the author of my mercies , and to thee shall i give thanks , and pay my vows and services , thro' my dear lord and saviour jesus christ. amen . 2. lord , let not my desires of health , ever make me yield to seek remedy from charms or suspected means , or apply my self to dealers with familiar spirits . let me not resort to thy utter enemy , who sets up this way against thee ; nor fall again to seek him after i have solemnly renounced him in my baptism ; nor fondly flatter my self with hopes of receiving good , from the grand author and plotter of all evil , who then only seems to cure when he ceases to kill , and doth ▪ not cease to torment a body but when he hopes thereby to ensnare or destroy a soul. but give me patience to wait for life and health in thy ways , that i may always owe the same to thee , and wholly devote them to thy service , thro' jesus christ my lord. amen . 6. prayers on want of sleep . 1. o! righteous lord , * thou holdest mine eyes waking , and in the night season i take no rest . i seek sweet sleep to ease my pains , and to recruit my spirits : i seek it earnestly , but i can not find it ; and if i seem to have it fast , † it suddenly breaks from me . but , o! merciful god , let it not always flee away , but let my wearied eyes at length lay hold of it , and make * my sleep sweet unto me . consider my weariness , which calls aloud for rest ; and my weakness , which greatly needs refreshment . and give my labouring spirits ease , that restless agitations , or incessant pains , may not always keep me awake . or if my spirits must not be allured by ease into sound sleep , or at least into soft slumbers ; let them however be born down into it by the weight of my sorrows and their own weariness , that i may a little forget my troubles , and recover strength to bear any new returns thereof , till thy blessed time shall come of sending me deliverance from the same , either by the blessing of health , or the infinitely greater blessing of heaven , thro' jesus christ my lord. amen . 2. and whilst thou keepest mine eyes awake , o! lord , keep my heart watchful , and make me seek both to divert my sorrows , and to ease and comfort my self , by employing my thoughts well . oh! that i may fall † to remember thee on my bed , and meditate on thy ways and promises in the night watches . that i may * commune with mine own heart , and diligently search out my own spirit . that i may remember thy tender mercies , and gracious dealings towards ; and call to mind the blessed end of patience , and how carefull thou art sometimes to give us ease whilst thou denyest us sleep , at others to send us sleep too when we are not fit any longer to subsist without it . yea , that in thy due time , thou wilt bring us to that blessed state , where they sleep away no happy minutes , but wake continually to injoy the same , as angels do , and where their eyes never take sleep , nor ever need or desire it . and let these thoughts comfort me , till thy grace and mercy sees fit to give sleep to my eyes , and deliverance from my sorrows , thro' my dearest lord and saviour jesus christ. amen . 7. a prayer of friends for the sick under excess of sleep , and when they apprehend danger by it . o! merciful god , let not this deep sleep , which is fall'n upon thy servant , prove the sleep of death . make it the sleep of a recovering person , to relieve and revive † him , not to carry him off , and awake him out of it in thy due time , to offer thee praise , and to labour still among us in doing thee honour and service . but if thou hast order'd thereby to take him to thy self , lord , remember and accept of all his former prayers , and repentance , faith , and patience . look not upon his sins , but to pardon them ; nor on his weaknesses , but to pity them . and when he awakes in the next world , let him find himself surrounded with light and bliss instead of his sick-bed sorrows , and awake to eternal life , with thee in glory . lord , hear us , for this thy weak servant in distress . hear our prayers for him , who seems not able now to offer up any prayers to thee for himself . and accept both him and us , to the blessed injoyment of thy love , and hopes of thy mercies , thro ! jesus christ our lord. amen . 8. a prayer of friends for the sick , when they are light-headed , or apprehend danger thereof . lord , in this extremity of pain and sickness , keep thy servant in † his senses , and let him not want the use of reason when he stands most in need of its succors . let not his disease transport him , into vane , or violent ravings . and much less let the enemy abuse his fancy , when he himself has lost all good use thereof , and possess it with any frightful or ungodly thoughts and illusions . but whatever he says or doth , amiss , or indecent , under such disturbance and alienation of mind , impute not the same to him as his sins , o! lord , whilst his reason can neither understand nor refuse them ; and whilst that , which takes away the use of his reason from him , is only his disease which is of thy sending . but impute them to the busie working of the adversary , upon an ungovern'd imagination : and give thy servant his senses again , that he [ † may disclaim all the evil which he said or did whilst he knew it not ; and that he ] may watch against the enemy , and may see his own wants , and earnestly implore thy grace and mercy for the supply thereof , through jesus christ our lord and saviour . amen . x. prayers for certain kinds of sickness . i. for women with child . scriptures for women with child . 1. before their travail . unto the woman god said , i will greatly multiply thy sorrow and thy conception ; in sorrow shalt thou bring forth children , gen. 3. 16. for the woman being deceived , was first in the transgression . notwithstanding she shall be saved in child-bearing , if she continue in faith , and charity , and holyness with sobriety , 1 tim. 2. 14 , 15. and when she is in travail , she hath sorrow , because her hour is come : but as soon as she is deliver'd , she remembreth no more the anguish , for joy that a man is born into the world , jo 16. 21. 2. in travail . lord , my heart is sore pained within me , and the terrors of death are fal●'n upon me . fearfulness and trembling are come upon me , and horror hath over-whelmed me , ps. 55. 4 , 5. but ▪ what time i am afraid , i put my trust in thee , ps. 56. 3. lord i beseech thee , deliver my soul , ps. 116. 4. oh! be not thou far from me , nor seem as if thou heardest not . shew some token upon me for good , and make haste to help me , o! lord , ps. 38. 21. 22. and 88. 17. 3. after delivery , she may express her devotion in one of the hymns in the office for churching of women , or in this following . i love the lord , because he hath heard my voice and my supplicacations . because he hath inclined his ear unto me , therefore will i call upon him as long as i live . the sorrows of death compassed me , and the pains of hell got hold upon me ; i found trouble and sorrow . then called i upon the name of the lord , 116. 1 , 2 , 3 , 4. and in the day when i cryed , he answered me , and strengthened me with strength in my soul , ps. 138. 3. when i sought him , he heard me , and deliver'd me from all my fears , ps. 34. 4. oh! sing unto the lord , all ye saints of his , and give thanks at the remembrance of his holiness , psal. 30. 4. ye that fear the lord , praise him . for he hath not despised , nor abhorred the affliction of the afflicted ; neither hath he hid his face from me , but when i cryed unto him he heard me . and my praise shall be of him in the great congregation ; i will pay my vows before them that fear him , psal. 22. 23 , 24 , 25. glory be to the father , and to the son , and to the holy ghost . as it was in the beginning , is now , and ever shall be , world without end . amen . prayers for women with child . 1. a prayer for a breeding woman , and against miscarriage , to be used at any time before travel . o! almighty lord , who in thy mercy hast given me an hopeful conception , carry it on i humbly intreat thee , to an happy deliverance in thy due time . oh! let not my child fare the worse for mine offences , nor deal with it according to my deserts , but according to thy own tender mercies . give it its due shapes , and full growth : and preserve me from all frights , or evil accidents which may cause me to miscarry , and in great love and pity both to it and me , bring it into the world at its full maturity . and bless it in mind , o god , as well as in body . endow it with an understanding capable to know thee , and with an heart well disposed and strongly bent to fear thee . sanctifie it from the womb , and receive and reckon it for thy child as soon as it is mine , lent to me for my comfort , but ever reserved and employ'd by thee for thy service and glory . and , lord , if it may please thee , make it easie to me in the breeding , and in the bearing and bringing forth also , when the time shall come . and grant that in both , i may always bear my burden with patience , and look up to thee with faith , and receive thy mercies with all humility and thankfulness , thro' jesus christ my lord , amen . 2. a prayer , when the time of travel draws near . give me grace , o! merciful god , to look for the pangs and throws of travel , which now draw near unto me , with holy fear , and humble confidence in thee . let me not come to meet them , o! almighty father , in a stupid , or careless security , as one insensible how much the smart , and peril of this state , do need thy help and mercy . for nothing is fitter to show us our weakness , nor calls more for the succours of thy strength . and therefore i disclaim all confidence in my self , or other humane means : and humbly seek to thee , and give my self and my poor babe up for lost , unless thou art pleased to stand by me . but when i see how much i need thee , let me not mistrust thee , o! my god. for thou art prone to shew pity , and my pangs will be strong to move it . and the preservation of my sweet babe , which has done nothing against thee , will call aloud to thy mercy to deliver me . thou art ready to hear us , and to help us , o! lord , because of thy promise . and my trust is , that thy power and goodness will not be wanting to support and deliver me in this case , because i see thou daily dost extend the same to support and deliver others ; [ and because thou hast several times heretofore done the same to my self . ] and therefore , o! father , i cheerfully commit my self into thy hands . and look to find mercy from thee , as one who absolutely needs thee , and humbly trusts to thee . for mine eyes are unto thee , o! god , and to thee alone , to give me convenient courage to meet my pangs , and strength to bear them , and to give me patience to wait on thee , and a safe deliverance at thy due time , for our lord jesus christ's sake , amen . iii. prayers in time of travel , one or other whereof may still be recited by her self , or read to her by her friends , as often as she pleases . 1. lord , now my sorrows have got hold upon me , let thy strength come in to support me . oh! let not my burdens come faster upon me , than thy succours do . but give me patience to bear my pains , and quietly to wait thy time of easing them . give me faith to relye upon thy mercy and promises , and to believe that they will be shewn towards me , and fulfilled upon me in their season . give me comfort under my pangs , and after them . and as thou hast enabled me to conceive a child , and to bear it hitherto in my womb ; so now to crown those blessings , give me strength to bring it forth at its full time , and , if it may please thee , neither let my pains be too sharp , nor too long , before i am happily delivered of the same , for my dearest lord and saviour jesus christs sake , amen . 2. o! almighty god , do thou direct the counsels , and endeavours of those , who charitably minister about me . guide them to ways , that are most for mine and my childs safety and ease ; and of quickest dispatch . oh! let thy counsel , and thy hand , go along with theirs , for they can do nothing without thee . let me now be thy care , for thou art my confidence . and save and deliver me , for now is the hour of my extreme need , and of thy shewing pity and mercy on me , thro' the merits and mediation of my dearest lord and saviour jesus christ , amen . 3. lord , i receive these pangs , as the sorrows which thou hast justly laid upon our sex , for being first in disobedience . i * accept them as the punishment of mine iniquity ; oh! let that appease , and pacifie thee . i resist not , but submit my self to them meekly ; oh! then smite not too sore , nor lay too much upon me . but proportion both their degrees , and continuance , not according to my sins , but according to my weakness , and as may best suit with thy tender mercies , thro' jesus christ my lord , amen . 4. support me , o! dear god , for i am weak . support me , for i am one that fears thee . support thou me , for i trust my self unto thee , and wait on thee , and long sore for thy mercy and my safe delivery , for jesus christ's sake , amen . 5. make hast to help me , o! lord , and deliver me speedily , for my spirit waxeth faint . this speedy ease my flesh earnestly desires , if thou seest it fit for me . but yet i humbly submit the same to thee . for be it quicker , or ●lower , thy time i acknowledge is always best . oh! then deliver me when thou pleasest , and give me patience to wait for my delivery . and delay it no longer , o! my dear god , than suits best with my weakness , and with thy goodness , for my blessed lord and saviour jesus christ's sake , amen . short ejaculations , which she may use in time of her travel . lord , † my groans are not hid from thee , let not thy mercy be hid from me . thy terrours come about me , and threaten me on every side : but † what time i am afraid , i will still put my trust in thee . consider , o! my god , that i am made of flesh , very sensible of pains , and short in patience ; oh! lay not too much upon me . help me , lord , for thou art my hope . make hast to my help , for my spirit waxeth faint . oh! jesu , who wast thy self born of a woman , help this tender babe strugling for birth . amen . iv. prayers after delivery . the collect in the office of churching of women , which may be said by some friend there present . o! almighty god , we give thee humble thanks , for that thou hast vouchsafed to deliver this woman thy servant , from the great pain and peril of child-birth . grant , we beseech , thee most merciful father , that she thro' thy help , may both faithfully live , and walk according to thy will in this life present , and also may be partaker of everlasting glory in the life to come , thro' jesus christ our lord , amen . other prayers , which may be read to her , for her devoutly to offer up to god , her friends heartily concurring , and saying amen with her . 1. a thanksgiving for safe deliverance . o! father of mercies , what thanks can i worthily give unto thee , for thine unspeakable goodness to my helpless babe and me , and for the wondrous things , which thou hast now done for my soul ? for the pangs and terrors of death got hold of me , and the mouth of the pit was opened , and ready to shut it self upon me . but thou hast graciously asswaged those pains , and wrought deliverance , and turned my sorrows into joys . lord , i will ever adore , and magnifie thy mercy , which hath dealt so lovingly with me ; and praise thy truth and faithfulness , which have not suffered thy promises , or my hopes to fail . i will never forget ; how mindful thou hast been of me in my low estate , and how thou hast been a present help in the time of my greatest need . for i have felt thy power , o! my god , in my greatest weakness , and have been enabled thereby above my strength . i have tasted thy goodness , in the midst of all my piercing pangs and sorrows : for thou didst comfort , and support me under them ; and dist measure them out to me , according as i could bear them ; and in tender pity didst send ease , yea , hast turned those sorrows into joys , when i could bear no more . and oh ! that all thy saints may praise thee , for the glories of thy power and mercy . that they may be encouraged to fear and trust thee , for the wonders which thou host wrought for me . and that i may never grow weary of waiting on thee , remembring how gracious thou art still in the end to me ; nor despair of thy most seasonable help and merciful deliverance in my greatest streights and difficulties , thro' my blessed lord and saviour jesus christ , amen . 2. a prayer for grace and assistance , under the remaining sorrows and tryals of child-bed . perfect , good lord , that deliverance , both to my child and me , which thou hast most graciously begun , and let us not be ●ost after the wonders which thou hast already done for us , for want of thy doing a little more . continue my patience , o! father , and my humble dependance and comfortable hope in thee , under any further pains and accidents of my child-bed . support my spirit under them , and , if thou pleasest , bring me safely thro' the same , and raise me up again in thy due time . thy mercy and power are still the same , and will be the same for ever . oh! let them still be shewn for my recovery , as they have already been for my delivery . let them be shewn upon me , that i may still more and more praise thee ; and because i place my safety in thy love and care , and put my hope and trust in thee . but if in thy paternal providence , whereto i willingly commit my self , thou hast determined otherwise concerning me , thy blessed will , o! my god , be done . dispose of me , either to life or death , as thou pleasest ; only in both to thy mercy . and whether living , or dying , let me still please thee , and be thou my portion . oh! perfect my repentance , and purge away all my sins . and give me patience whilst i live , and peace when i die , and after that the happiness to see thy face in a blessed eternity , which thou hast prepared and promised to all that truly fear thee , thro jesus christ our lord. amen . 3. a prayer for her child . preserve my tender child , o! father , and let its own weakness , and my cries , commend it to thy blessed care. preserve it to be regenerated and born again by baptism , and thereby made thine own child by adoption ; which is infinitely a greater blessing , both to it and me , than thy making of it mine . keep it also afterwards in health and safety . and as it increases in years and stature , let it increase withal in wisdom and in thy fear . i beg not for it wealth , or greatness , but wisdom to know and serve thee . for , o! lord , i do not desire life , either for my self or it , but that we may live to thee , and grow daily in love and thankfulness for all thy mercies , and in faith , and patience , and all holy obedience , which may fit us both for ever to injoy thee , thro' jesus christ our only saviour and redeemer . amen . afterwards , when she comes to be churched , besides the accustomed ▪ offering to the minister , she may add a gift of alms to the poor , as a proper and acceptable tribute of thanks and praise , alms being as fit to attend and recommend our thanksgivings , as they are to inforce our prayers . and let her not forget the † churches admonition , to compleat her giving thanks by receiving the holy sacrament if there be a communion that day , or so soon as there shall be one . ii. devotions on the loss of eye-sight , to be read to them by some friends , for them to meditate upon , or to joyn in . scriptures . i. who hath made the seeing and the blind ? have not i the lord ? ex. 4. 11. and the lord openeth the eyes of the blind , ps. 146. 8. he hath anointed me to preach the gospel to the poor , and recovering of sight to the blind , luk. 4. 18. lord , i grope for the wall , and stumble at noon-day as in the night . i wait for light , but behold obscurity ; for brightness , but i walk in darkness , is. 59. 9 , 10. lord , i beseech thee , that i may recover my sight . receive thy sight , thy faith hath saved thee , luk. 18. 41 , 42. but if i must not receive it in my body , however open the eyes of † my soul , that i may behold wondrous things out of thy law , ps. 119. 18. 2. the light of the eyes , indeed , rejoyceth the heart , prov. 15. 30. for truly the light is sweet , and a pleasant thing it is for the eyes to behold the sun , eccl. 11. 7. but the eye is not satisfied with seeing , eccl. 1. 8. for as hell and destruction are never full , so the eyes of man are never satisfied , prov. 27. 20. and the lust of the eyes is not of the father , but of the world , 1 jo. 2. 16. so that we need to make a covenant with our eyes , job 31. 1. and if thine eye offend thee , pluck it out , and cast it from thee : it is better for the to enter into life without eyes , rather than having eyes to be cast into hell-fire , mat. 18. 9. besides , in seeing much , we see much evil ; and it may be thou shalt be mad for the sight of thine eyes which thou shalt see , deut. 28. 34. and just lot in seeing vexed his righteous soul from day to day , with the unlawful deeds of the wicked , 2 pet. 2. 7 , 8. 3. moreover , tho' the body be dark , yet the eyes of our understanding may be inlightned , eph. 1. 18. for the spirit of man is the candle of the lord , searching all the inward parts of the belly , prov. 20. 27. and we walk by faith , and not by sight , 2 cor. 5. 7. and tho 't is pleasant to see the sun , yet 't is pleasanter to see those things , which the angels desire to look into , 1 pet. 1. 12. and to supply our want of bodily eyes , our friends and neighbours , may be to us instead of eyes , num. 10. 31. for i was eyes to the blind , and feet to the lame , job 29. 15. and cursed be he , that maketh the blind to wander out of the way , deut. 27. 18. or putteth a stumbling-block before him , lev. 19. 14. glory be to the father , &c. prayers . i. for recovery of sight . lord , pity me , who have my eyes always closed , and all my days turned into night . i cannot see , what i eat or what i drink , and † i grope for the wall , and stumble in the light as in the dark . for the light , which maketh all things manifest about us , and reviveth and maketh glad both man and beast , is no light to me , but i am dark at noon-day . oh! support and comfort me in this my adversity , and restore my sight to me again , if it may seem fit to thee . consider , lord , how greatly it serves , for my comfort and safety . and restore it to me , for i seek to thee , and thou art prone to pity me , and thou only who gavest it canst restore it . yea , do thou restore it , o! my god , that i may again behold the marvelous greatness , and the rich and various beauty of thy creatures ; and devoutly admire and praise the glories , of thy wisdom , power , and goodness , which they set forth daily before our eyes . and above all , that i may return to read thy holy word , to instruct and comfort me , and to make me perfect in the way of my duty , and of obtaining thine everlasting mercy , thro' jesus christ my lord , amen . ii. for patience under the want of it . 1. and in this state of bodily blindness , o! righteous lord , i do not in the least complain of thee for laying it upon me . for thou hast continued the use of my eyes much longer unto me , than i have been careful to use and employ them for thee . and because i would not take care to govern them virt●ously and wisely , nor shut them up or restrain them my self , thou hast shut them up in darkness . for they had taken me off , o! holy father , from minding thee , to mind worldly pomp and show , and to fix themselves in clay . they were grown greedy and unsatisfied in beholding vanity . they had often † made me to offend . and 't is better to want eyes , than to be made to offend by them ; and to enter into life being blind , rather than having eyes without innocence to be cast into hell fire . so that i humbly submit to this blindness , o! my god , and meekly accept of it , both as the punishment of mine iniquities , and as a means to cure and prevent them . and if it be thy pleasure to have me rest under it , or whilst it is so , thy blessed will be done . and i will not only submit to thee , but will still thankfully adore and praise thy name , thro' jesus christ my lord. amen . 2. and i will consider , o! gracious lord , that if my blindness makes my soul to have less pleasure in this world , it makes it also to have less danger from it . for in this world , i should see more , that is fit to insnare , than to benefit my mind ; and my eyes would let in more tryals than true injoyments , and meet with more to afflict than to delight me . and i will thankfully remember , o! father , that by thy mercy i was not born blind , but had long injoyed the use of my eyes before i lost them , yea , and after i had most justly deserved to lose them . thou wast graciously pleased to lend them to me , till i had been conversant in thy holy word , to direct and comfort me . and till i had seen much of what was to be seen in this world , and till more days would have brought little but the same sights over again . and by thy grace i † [ had first dispatch'd such business and affairs , as are of most importance and concern to me in this life , and ] was come to have much less need of my eyes before they were taken from me , and i was call'd from beholding vanity , to mind thee and make sure the one thing necessary , thro my blessed lord and saviour jesus christ. amen . 3. yea , and still thro' thy mercy , o! dear god , i have my hearing perfect , to supply the want of my eye-sight . and altho' i have now no use of my own eyes , yet i have of others , and can still see any thing with theirs . [ and what i once learn from them , i now remember much better by thy help than i used to do , whilst i had my own eyes to trust to , and am in less need of any eyes to see it for me over again . ] and therefore instead of repining that i have lost my eyes , i will adore and thank thy goodness , o! blessed lord , which has so well provided me for this loss , and doth now so comfortably make it up to me otherways . but above all , which gives me an heart , that can still look up to thee , and take comfort in thy promises , when my eyes can no longer look upon this world , or delight in its gayeties . and which supports me in my dark estate , with the blessed hope of receiving eyes at the resurrection of the just , which always see clear and never grow dim ; and which can bear the brightness of thy presence , and shall always feast themselves in beholding thee , and all heavenly glories , thro' jesus christ my only saviour and redeemer . amen . 3. for good use of their blindness , and proper helps under it . and whilst thou takest from me the use of my eyes , o! merciful lord , take from me also the lust of my eyes . and let me by no means doat any more on riches , or on beauty , or on the pomp and gayety of any earthly things , since now i can no longer feast my eyes therewith . but instead of coveting and greedily hearkning after the same , make me as a dead man to them . for death has already invaded my earthly tabernacle , and is come up at the windows . and i have out-lived my eyes , which as they had commonly been the first inlets of sin : so now thy justice has made them the first inlets of death too . and since my eyes are kept from looking abroad , keep my mind from looking abroad too . let my thoughts busie themselves at home , in searching out and setting straight mine own ways , and in meditating on thy laws and promises . i cannot say , as others may , that i am still called off from this good employment of them , by the sight of outward objects , or by the cares of men of business . oh! then , that i may be more intent therein , as wanting much of other persons hindrances and excuses . and make me remember , o! my god , that thus to know and behold thee , is to see with angels eyes . and that altho' flesh and blood cannot see god , yet faith doth . and that whilst thou art pleased to clear up my faith which is the eye of my soul , and to make it strong and lively to discern what will please thee , and what will save and comfort me in the next world ; it matters less tho' i remain dark , to what is apt to insnare and afflict me in this world. and whilst i want my eyes to inform me at every turn what passes , lord , quicken my attention , that i may give the more heed when i am told of the same ; and strengthen my memory , that i may not need still to be told of it again . and now my own eyes are no longer serviceable to me , give me faithful friends and servants about me , that i may safely trust to theirs . and let thy care and good providence be to me instead of my eyes , and of all other comforts and conveniences which my blindness deprives me of , thro' jesus christ my only lord and saviour , amen . our father , &c. iii. devotions on the loss of hearing . scriptures . who hath made mans mouth , or who maketh the dumb or deaf ? have not i the lord , exod. 4. 11. the hearing ear , and the seeing eye , the lord hath made even both of them , prov. 20. 12. in that day , the ears of the deaf shall be unstopped , isa. 35. 5. and the deaf shall hear the words of the book , isa. 29. 18. he said be opened , and straightway his ears were opened , mark 7. 34 , 35. but above all , o! lord , give thy 〈…〉 heart , 1 king. 3. 9. and that is better whilst the ears of my body are shut , than to have ears , and not to hear , ezek. 12. 2. or hearing to hear , but not to understand , act. 28. 26. and when the ears of the body are open , the ear is not fill'd w●th hearing , nor the eye satisfied with seeing . and the thing which has been heard or seen , it is that which shall be heard or seen again ; and that which is done , is that which shall be done ; and there is no new thing under the sun , eccl. 1. 8 , 9. yea , and in hearing much evil , is much trouble , and just lot in hearing , vexed his righteous soul from day to day , with the unl●wful deeds , and filthy conversation of the wicked , 2 pet. 2. 7 , 8. thou shalt not curse the deaf , nor put † a stumbling-block before the blind , but fear the lord , lev. 19. 14. glory be to the father , &c. prayers . i. for recovery of hearing . o! righteous lord , mine ears have been too much inclined , and delighted to hear things , which dishonour thee , and corrupt me . and where they were less bent upon evil , yet however they were t●o easie and complying with it . and therefore thou art just in stopping them , because i have misused them ; and i must clear and glorifie thee in taking away my hearing from me , both in deserved punishment of my having provoked thee , and in careful prevention of my further corruption of my self thereby . but , lord , in thy just displeasure , remember mercy , and open mine ears again if it may seem good to thee . for i acknowledge my former errors , and am resolved by thy grace , to keep them always open to good words , and averse to evil . do thou open them , good lord , for to thee alone do i look for the same , and i know it is as easie for thee to open them , as it was to shut them . and consider no longer my sins , which deserve to be punished , but mine affliction which calls to be pityed . for by this deafness , o! my god , i am deprived very much of the comforts of conversation , and of the chief means of instruction . for discourse teacheth wisdom and understanding . and † faith it self cometh and groweth up by hearing . and in the midst of discourse , i am in great measure as if all kept silence , and the world is as if all were dumb to me , because i am deaf to them , and can seldom let in any voice , that might bring counsel or comfort , to my soul or to my body . oh! therefore , holy father , do thou once more restore me to the benefit and comfort of company , and give me an ear that can distinguish good from ill , and that will be both fit and glad to hear , whatsoever may honour thee , or any ways edifie or advantage me , thro' jesus christ my lord , amen . ii. for patience under the want of hearing . 1. and whilst thou seest fit to continue me under this deafness , o! almighty lord , give me patience contentedly to want the conversation of others . i know , alass ! and do lament , that i am hereby debarr'd from hearing good words . but i will reckon it some compensation to me , that it keeps me from hearing evil too ; and in this naughty world , there is much more evil spoke than good. for if my ears were open , o! god , i should dayly hear much more than i desire to hear , or than i ought to bear silently : and should hear evil more often , than i should find the heart and courage to reprove it ; or than i should be able to cure , or perhaps to check or any ways hinder it by my reproof . and where i can neither prevent , nor cure evil speeches , i will account it as a piece of favour to me to be deaf to them . and therefore thy will be done , o! holy father . i receive my deafness patiently and thankfully , as being sent by thee , and as dayly keeping out much , that would either corrupt , or trouble and afflict me . and am content whilst thou pleasest , to be deaf to the voice of sinners , till thou shalt either restore that sense to me again here on earth , or take me hence to hear the heavenly halleluiahs and charming voices of angels and beatifyed spirits in thy presence , for the sake of my blessed lord and saviour jesus christ , amen . 2. and blessed be thy mercy , o! lord , that i was not born deaf , but had mine ears open , till faith was ingender'd in me by hearing . for i injoy'd my sense of hearing , till i had learnt to know thee , and the way of my own salvation : yea , and till i had learnt to know much of this world too , enough to teach me that i must keep always on my guard against the snares , and constantly expect to meet , and stand prepared to bear the troubles of it . and graunt , o! father , that having lived to hear much before , i may now set my self , to meditate on what i have heard formerly , and to live by memory , and still have recourse to past instructions , to guide and comfort me . and make me consider , lord , that if mine ears were still open'd , since † there is little new under the sun , i should dayly hear much of the same , both good and evil over again . and that i may profit my self abundantly by thy grace , in fixing those things u●on my mind , which i have heard already : yea , that i may likely profit more , in recollecting and meditateing thus upon old instructions , than by haveing an ear never fill'd with hearing , but dayly hearkning after new ones . and that without such reflection on the knowledge which has allready come by hearing , to make my self master thereof , i shall be allmost as if i wanted it , even whilst i have it , and shall be loseing it dayly more or less . and besides this , o! gracious god , thou art still pleased most mercyfully to continue to me the use of my eyes , to supply the want of mine ears ; and i can read whatsoever is fit for me to know , in relation to this life or the next , tho i can no longer hear it . and , lord , make me sensible , that this way i can converse with the best company , and in their best and most studyed thoughts and discourses . and moreover , that i can come to them when i need , and leave them when i please . for at any time , without tedious waiting or troublesome caeremony , i may have their wisdom to counsell and comfort me , in any exigence either of my soul or body . and without upbraiding me with my dullness or my troublesomeness , or growing impatient thereat , they stand always ready to tell me as often as i need or desire , what way i may be most easy to my self , or usefull to my friends , or acceptable unto thee , thro jesus christ my lord , amen . 3. for good use of deafness . and whilst i remain deaf to the conversation of others , o! blessed father , give me grace to converse more with thee and with my self , in calling thy laws , and mine own ways to remembrance . and altho the ears of my body are shut to others , yet , lord , let those of my spirit be always open to thy voice . give me * an hearing heart , that is never deaf to thy call : and if thy spirit do but whisper to me , let mine instantly perceive and embrace the same , and carefully and obediently attend to thy suggestion . and deliver me from having any portion among them , who have lost their hearing towards thee , tho they still keep it to the world , and who † having ears hear not with them . and under my bodily deafness , o! gracious god , preserve me from being jealous and mistrustful of those who are discoursing in my company , as if they were discoursing against me , or made themselves sport with mine infirmity . and whilst their discourses can do me no good , let not my own evil surmises and suspicions , do either my self or them any hurt . but keep me always easy towards them , and truly patient and thankfull towards thee , thro jesus christ my blessed lord and saviour . amen . our father which art in heaven , &c. a thanksgiveing on recovery from blindness , or from deafness . blessed be thy mercy , o! gracious lord , for restoreing to me the use of my [ † eyes . ] thou hast given me them anew , for the comfort and convenience of my life , and for the carrying on of thy service . and oh ! that they may never more be used , for vice , or vanity : nor ever willingly open to let in ill , much less stay upon it , and delight in it . but keep me allways mindfull , that to misuse them is the way to lose them again . that † being made whole once , it nearly concerns me to sin noe more , lest i fall under something worse . and that as i have now received them again from thee , i ought above all things to devote them to thee ; and that whilst they are in the way of pleasing thee , they are surely in the best way of benefitting and comforting me . and , lord , have pity upon others , who are uncomfortable * [ blinde , ] as i was . hear their cryes , and † [ lighten their darkness ] as thou hast done mine . oh! that seeing what thou hast now done for me , they may hold fast their hope and trust in thee . and that all thy servants may praise and magnifye thy goodness , which gives [ † sight to the blind ] and raiseth the poor out of misery , to be a liveing monument of thy mercy , and to give thanks and praise to thee , thro our blessed lord and saviour jesus christ. amen . our father , &c. iv. prayers for a sick child . 1. out of the office of visitation of the sick. o! allmighty god , and most mercyful father , to whom alone belong the issues of life and death ; look down from heaven , we humbly beseech thee , with the eyes of mercy , upon this child now lyeing upon the bed of sickness . visit him , o! lord , with thy salvation ; deliver him in thy good appointed time from his bodily pain , and save his soul for thy mercyes sake . that if it shall be thy good pleasure to prolong his days here on earth , he may live to thee , and be an instrument of thy glory , by serveing thee faithfully , and doing good in his generation : or else receive him into those heavenly habitations , where the souls of them that sleep in the lord jesus , enjoy perpetual rest and felicity . graunt this , o! lord , for thy mercyes sake , in the same thy son our lord jesus christ , who liveth aud reigneth with thee and the holy ghost , ever one god , world without end . amen . 2. another prayer for the same . lord , pity the troubles and weakness of this poor child , and pity our sorrows who are afflicted with it and for it . ease it of its pains , and strengthen it when it lyes struggling for life : and raise it up again if it may please thee , to grow in years and stature , and in wisdom and thy fear , and thereby to comfort us , and glorifye thee . we beleive , o! allmighty father , that thou knowest best what is fit both for it and us , and wi●t doe what is best for both . and therefore we leave it to thee , to dispose of as thou pleasest . but whether it be to life or death , let it be thine in both , and either preserve it to be thy true and faithfull servant here on earth , or take it to the blessedness of thy children in the kingdom of heaven , thro our lord and saviour jesus christ. amen . our father , &c. a thanksgiving for its recovery . blessed be thy name , o! father of mercyes , for that thou hast heard us concerning this child , and raised him up for thy service and our comfort . and , lord , fill † his heart with grace , as thou hast done ours with joy . let wisdom and goodness still grow up with him , and as fast as he grows capable thereof , make him willing and carefull to honor and obey thee . let not company corrupt him , nor youthfull lusts as they come on prevail against his soul. but as now thou art the preserver of his life , be ever henceforward the keeper of his innocence ; that whensoever thou shall call him again in thy due time to meet death , he may have comfort in the remembrance of a godly and well spent life , and sweetly fall asleep in thy peace , thro the merits of jesus christ our lord. amen . our father which art , &c. v. prayers in times of common infection . scriptures . the lord killeth , and he maketh alive ; he bringeth down to the grave , and he bringeth up , 1 sam. 2. 6. and is there any † evil in the city , and the lord hath not done it ? amos 3. 6. but in his wrath , he remembreth mercy , hab. 3. 2. oh! then , let us come , and return unto the lord : for he hath torn , and he will heal as ; he hath smitten , and he will binde us up . hos. 6. 1. and make thy dwelling in the secret place of the most high , and thou shalt abide under the shadow of the almighty . he shall cover thee with his feathers , and his truth shall be thy shield and buckler . and then , thou shall not be afraid for the terror by night , nor for the arrow that flyeth by day . nor for the pestilence that walketh in darkness ; nor for the destruction that wasteth at noon day . a thousand shall fall at thy side , and ten thousand at thy right hand ; but it shall not come nigh thee . there shall noe evil befall thee , nor shall any plague come nigh thy dwelling . for he shall give his angells charge over thee , to keep thee in all thy ways . and that because thou hast made the lord , which is my refuge , even the most high , thy habitation . ps. 91. 1 , 4 , 5 , 6 , 7 , 9 , 10 , 11. glory be to the father , &c. prayers . i. o! almighty god , just art thou in visiting us of this place with this infectious disease , which takes away not only the injoyments of health , but alsoe the sweetest earthly comforts and supports of sickness , and deprives us whilst we live of the help and company of our friends . we justifye thee , and thy judgements ; and confess that our miseryes are still far less than our sins . but whilst it comes to chastize our wickedness , let it cure it too , o! lord. take from us the plague of an hard heart , and make us tremble at thy word . and purge away all our sins , for i fear them more , and am more desirous of their cure , than of the cure of any bodily maladyes . and they are truly our plague , which has infected our whole nature , and wherewith we dayly infect one another . and when they have showd us our wickedness , let thy judgements cease from us , and be intreated from this miserable † land , for thy dear son our saviour jesus christs sake . amen . 2. o! righteous lord , thou hast showed thy people terrible things , and * given them a drink of deadly wine . thou terrifyest us with † thine arrows , which wound secretly and walk in darkness ; and with a destruction , which wasts at noon day ▪ but this deadly infection , tho it be very spreading , can invade none , o! god , without thy commission . nor kill those whom it doth invade , till thou biddest it . soe that our life and health , is not left at the mercy of raging infection , but is still bound up in thy hand . and they who have thee for their sanctuarye in the most contagious time , may dwell in safety . for † thou givest thy angells charge over them , that noe infection can touch , or destroy them . and under thy wings , o! lord , doe i seek for shelter , for my self , [ and for my family . ] we have noe preservation against these dangers , but thy good providence . and the chief antidotes whereon we relye , are our prayers to thee , and our faith in thy mercy . holy father , i seek to thee , let thy care surround me . i † make thee my habitation , let me find it a safe one . i trust thee with my self , and with my friends , to order what is most desireable for us , and best agrees with the wise ends of thy good providence . and tho i doe not absolutely promise my self , to be exempt from a common calamity : yet , lord , being in thy hands where i desire to be , i know that i shall be exempt , if 't is fit i should be soe ; and if not , that thou wilt turn even my falling sick of it to my good. soe that under thy wings , o! my god , my hope is allways to have a kind , and most thankworthy ordering ; and to receive from thee , either a continuance of health , or a beneficial and thankworthy sickness ; either the blessing of a longer life , or the greater blessing of an happy death , thro jesus christ my lord. amen . our father , &c. vi. a prayer to be said by friends , for natural fools or madmen . shall not i spare them , who can not discern between their right hand and their left ? jon. 4. 11. i was found of them , that sought me not . is. 65. 1. i was eyes to the blind , and feet to the lame . job . 29. 15. bear ye one anothers burdens , and soe fullfill the law of christ. gal. 6. 2. o! allmighty and most mercyfull father , pity this thy poor creature , who knows not † his own wants , nor how to ask for thy mercyes . but as he is not capable of doing things to please thee , so let nothing which he doth offend thee . he is still as an infant , o! god , not arrived to the use of reason ; oh! deal with him , as thou doest with them , and as * such admit him into the kingdom of heaven . [ * he has been received for thy child in baptism , and has done nothing since to forfeit the claims of mercy and bliss made over to him therein , and belonging to that relation ; oh! let them be fullfill'd and made good to him in their time . ] and as his want of understanding unfits him to doe any thing for thee , soe doth it likewise to doe any thing for himself . and therefore he needs to have the more done for him by thee , and by the good instruments of thy providence . and let thy care , o! lord , supply the want of his . give thy holy angells charge to look to him , as they doe to helpless children . give thy saints , and those who are any ways concerned with him , the heart to be understanding , and † eyes , and feet and hands to him , as to one who is as if he had nothing of these of his own , but wants to have them all supplyed out of thy provision . and do thou in thy wisdom prevent those evils , which he can not foresee ; and put those by , which he wants understanding to remove . especially , o! lord , keep him from doing any thing that is mischeivous , either to others , or to himself . oh! thou , * who art found of them who seek thee not , shew mercy to this thy servant , who extremely needs thee tho he can not seek to thee . thou knowest his wants , o! lord , tho he is insensible and ignorant of them . and tho he can not speak for himself , yet his wants speak and crye aloud for him . oh! hear their crye , which calls to thee for pity . and hear us for him , who is not able to ask for himself . and graunt him thy special care at present , and thy peace at the last , thro the merits and mediation of thy dear son , our only saviour , jesus christ. amen . our father , &c. vii . a prayer for those who attend about the sick. o! blessed lord , who callest us to minister and attend about this thy pained and afflicted servant , make us truly compassionate and tenderly sensible of ▪ † his sorrows , and studious how to ease them . keep us gentle and officious towards him , and willing and diligent to minister to him , and above all things to make and continue thee his friend . oh! that it may be our care , friendly to admonish him of his duty , and to call upon him to look up unto thee . to strenthen his soul , and asswage his sorrows , by comfortable words ; to read to him , and pray for him , and study in all things to make his sick bed as profitable to his precious soul , and as easy and tolerable to his pained and wearyed body , as we can . and let us not shew unwillingness , o! god , in any services , nor be provoked by his impatience , or ill reception of our well meant offices . but let us pity the disorders of his spirit under his anguish ; and bear the same , with that gentleness , and continued care to minister comfort or relief , which his sorrows call for , and which we all desire may be shew'd towards us , when we come , as we must expect to come , to be tryed with the like weaknesses and troubles our selves . and grant , o! father , that the sight of his sickness , may be a warning to us to prepare for our own . make our hearts † wiser and better , by conversing in the house of mourning ; and let it teach us the end of all men , and the vanity of all earthly things , and put us upon zele and diligence in all the ways of qualifying and dressing of our souls for a more blessed and everlasting life , thro jesus christ our lord. amen . our father , &c. xiii . a thanksgiving for recovery from sickness . i. blessed be thy name , o! god of all power and mercy , for that † thou hast consider'd my trouble , and known my soul in my adversity . thou sentest me all those helps whereby i was supported , and all the intervals of ease wherewith i was releived under my sickness . and now thou hast brought me up again from the grave , and deliver'd me of my pains and weakness , and art become my health and my salvation . yea , thy mercy , o! blessed lord , has rectifyed my spirit , and done it good by my sorrows , which is more to be valued than easing my body of the● ▪ for † before i was troubled i went wrong , but thy corrections have taught me to see my folly , and this worlds vanity . and my pains , which have been my monitors day and night . † have caused me to understand wisdom secretly . and for these , and all other thy most endearing mercies , * i will sing praise to thee , o! lord my god , and give thee thanks for ever . † i will not conceal thy faithfullness and thy salvation , but declare and speak of them , that others allsoe may praise thy name ; [ yea , * in the presence of all thy people , that they may give thee thanks in the great congregation . ] and oh ! that i may never forget thy mercyes , nor my own promises of amendment and holy obedience : but cheerfully and faithfully † pay thee my vows , and perform all the promises and good purposes , which i made whilst i was in trouble . and pity the pains , good lord , and hear the cryes of those , who are feeble and sore smitten , as i was . help them , to patience , comfort , and sure trust in thee . be thou their physitian , both of soul and body ; and in thy due time , ease them of their pains , and restore them to health and strength , as in thine abundant mercy thou hast restored me ; and give us all hearts therewith thankfully to adore , and faithfully to serve thee , thro jesus christ our lord. amen . 2. but altho by thy grace , i am now recover'd , o! almighty lord , from this sickness ; yet i know that at thy time , i must expect to be sick again , and shall surely dye , and i know not how soon that time may come . and i have found how much need there is under the terrors of death , to be conscious to our selves of having lead a truly religious and upright life , and how unfit we are to begin it under the weaknesses of that state. oh! then that my chief care may allways be to live with such good conscience , as i should be willing to dye with ; and to doe all those things in the time of my health and strength , which i shall surely wish i had done when my last weakness and sickness comes . and therefore , o! my dear god , i humbly and earnestly pray thee , that i may never fall to admire , or grow fond of any of the things of this world , by coming again to relish and enjoy them . let me never envy the wealth of the covetous , nor the honours and high places of the ambitious , nor the sensual pleasures of licentious men . for these things , o! lord , can not profit me in the days of evil. they are vane things , that pass off in the useing , and leave nothing but remorse and and guilt behind them . and the remembrance of them at the approach of death , instead of affording ease and comfort , will be the greatest wound and weakning to my spirit , and increase my pains and terrors , instead of any ways asswaging them . nor suffer me , o! god , to trifle away this time of respite in things of noe benefit , which doe thee noe honor , and my poor soul noe good. for either to hide my talents , or to misemploy them , will inflame the reckoning of my sins : and that will turn this great blessing , of lengthning out my days , into a curse ; and make my latter end worse , than my beginning was . but give me grace , o! father , to redeem those precious hours , which i have formerly thrown away on vice or vanities , by employing all this small remainder of my time , in seeking thy glory , and in carefully preparing for my change , and religiously and reverently waiting for it , hopeing thereby to have entrance for ever into † thy presence where is fullness of joy , thro the merits and mediation of my blessed lord and saviour , jesus christ. amen . prayers and devotions , on the apprehension or approach of death . scriptures . ps. 49. & ps. 90. to v. 13. job . 14. 1 thes. 4. from v. 13. to c. 5. v. 7. 1 cor. 15. ps. 88. jo. 5. v. 21. to v. 30. rev. 21. 1. on the prospect of our own death drawing near . it is appointed unto men once to dye , and after this the judgement , heb. 9. 27. for out of the ground wast thou taken , dust thou art , and unto dust shalt thou return , gen. 3. 19. we are strangers here , and our days on the earth are as a shadow , and there is none abideing , 1 chron. 29. 15. as pilgrims , we sojourn : and have here no continuing city , but seek one to come . 1 pet. 2. 11. heb. 13. 14. yea , the days of man upon earth , are like the days of an hireling , to serve his appointed time . and when his time is up , a servant earnestly desireth the refreshment of the shade , and the hireling looketh for the reward of his work , job . 7. 1. 2. and as for me , i know that thou wilt bring me to death , and to the house appointed for all liveing , job 30. 23. for few and evil have my days been . and now behold ! i seem as one who am going the way of all the earth , gen , 47. 9. & josh. 23. 14. and as i came forth of my mothers womb , soe naked shall i return to go as i came , and shall take nothing of my labor away in my hand with me , eccl. 5. 15. i shall rest from my labors , and nothing but my works follow me , rev. 14. 13. and i must work the works of god , while it is day ; the night cometh when noe man can work , jo. 9. 4. blessed are those servants , whom the lord when he cometh shall ●ind watching . luk. 12. 37. behold ! i come as a thief . b●essed is he that watcheth , and keepeth his garments , rev. 16. 15. watch therefore , for ye know neither the day nor the hour , when the son of man cometh . for at midnight there shall be a crye made , behold the bridegroom cometh , goe ye out to meet him . and they who are ready with their lamps trimmd , and oyl in them , goe in with him ; but after that the door is shut , and to those that knock he will say i know you not , mat. 25. 6 , 7 , 10 , 12 , 13. and who is that faithfull and wise steward , whom his lord shall make ruler over his household , to give them their portion of meat in due season ? blessed is that servant , whom his lord when he cometh shall find soe doing of a tr●th i say unto you , that he will make him ruler over all that he hath , luc. 12. 42 , 43 , 44. 2. on willingness to die . o! death , how bitter is the remembrance of thee to a man , that liveth at rest in his possessions , and that hath nothing to vex him , and that hath prosperity in all things . and how acceptable is it , unto the needy ▪ and to him whose strength faileth , that is now in the last age , and is vexed with all things , and to him that despaireth , and hath lost patie●ce . ecclus. 41. 1 ▪ 2. and wherefore is light given to him that is in misery , and life unto the bitter in soul ? which long for death , but it comes not , and dig for it more than for hid treasures ? which rejoyce exceedingly , and are glad when they can find the grave ? job 3. 20 , 21 , 22. besides , whilst we are at home in the body ▪ we are absent from the lord. and we are confident , and willing rather to be absent from the body , and present with the lord. for if our earthly house of this tabernacle be dissolved , we know that we have a building of god , an house not made with hands , eternal in the heavens . and in this being burdened , we groan earnestly , desireing to be cloath'd upon with our house which is from heaven , 2 cor. 5. 1 , 2 , 4 , 6 , 8. for to me to dye is gain . and therefore i have a desire to depart , and to be with christ , which is far better , phil. 1. 21 , 23. the day of death , is really better than the day of ones birth , eccl. 7. 1. for the spirit shall return to god who gave it . the dust , indeed , shall return to the earth , as it was , eccl. 12. 7. but there the wicked cease from troubling , and there the weary be at rest , and they hear not the voice of the oppressor , job 3. 17 , 18. yea , i will ransom them from the power of the grave , saith the lord , i will redeem them from death : o! death , i will be thy plague ; o! grave , i will be thy destruction . hos. 13. 14. for he shall change this vile body and fashion it like unto his own glorious body . phil. 3. 21. and this corruptible shall put on incorruption ; and this mortal shall put on immortality . 1 cor. 15. 53. and the lord god will wipe away tears from off all faces , and there shall be noe more sorrow , nor crying , nor pain , but death shall be swallowed up in victory , is. 25. 8. rev. 21. 4. 1 cor. 15. 54. 3. against fear of death . fear not the sentence of death , remember them that have been before thee , and that come after , for this is the sentence of the lord over all flesh , ecclus. 41. 3. it is but a † going to rest , our friend lazarus sleepeth . jo. 11. 11. and tho therein i leave dear friends , yet i go to my fathers . gen. 15. 15. and am gather'd to my people . gen. 49. 33. and the righteous hath hope in his death . prov. 14. 32. for god hath begotten us again to a lively hope thro the resurrection of jesus christ from the dead . 1 pet. 1. 3. and by his death , he hath destroyed him who had the power of death ; and deliver'd them , who all their life time were in bondage to the fear of death . heb. 2. 14 , 15. s●e that now , whether we live or dye , we are the lords . rom. 14. 8. for he died for us , that whether we wake or sleep , we should live together with him . 1. thes. 5. 10. the sting of death is sin. 1 cor ▪ 15. 56. but he is exalted to be a prince and a saviour , to give repentance and forgiveness of sins . act. 5. 31. and we have such an high priest , as will have compassion on our infirmities . he can mercifully consider and be touched with them in us , having in all points , sin only excepted , been tempted like as we are himself . heb. 4. 15. & c. 2. 17 , 18. and therefore thanks be to god , who giveth us the victory of death , through our lord jesus christ. 1 cor. 15. 57. and blessed are the dead from henceforth , which dye in the lord : yea saith the spirit , for they rest from their labours , and their works follow them . rev. 14. 13. 4. against presumption . let him that thinketh he standeth , take heed lest he fall . 1 cor. 10. 12. thou standest by faith : be not high-minded , but fear . rom 11. 20. happy is the man that feareth always ; but he that hardneth his heart against fear , shall fall into mischeif . prov. 28. 14. work out therefore your own salvation , with fear and trembling : for it is god that worketh in you of his good pleasure , phil. 2. 12 , 13. likewise , since you must stand before him , who without respect of persons judgeth according to every mans work , pass the time of your sojourning here in fear , 1 pet. 1. 17. tho i know nothing by my self , yet am i not hereby justifyed , 1 cor. 4. 4. the heavens are not clean in his sight , job ▪ 15. 15. he put noe trust in his servants ; and his angels he charged with folly . job 4. 18. when i consider , i am afraid of him . job 23. 15. i trust in the mercy of god for ever and ever , psal. 52. 8. but will keep withall an humble spirit , that trembleth at his word , is. 66. 2. and serve him with reverence and godly fear . heb. 12. 28. 5. in the last agonies . lord , now let thy servant depart in● peace . luc. 2. 29. say unto my soul , i am thy salvation . psal. 35. 3. this day shalt thou be with me in paradice . luc. 23. 43. lord jesu receive my spirit . act 7. 59. into thine hand i commit it , for thou hast redeemed me , o! lord god of truth . psal. 31. 5. be with me , and conduct me , thro the valley of the shadow of death . psal. 23. 4. send thy holy angels , to carry me into abrahams bosom . luk. 16. 22. and into the inheritance of the saints in light . col. 1. 12. i have fought a good fight , i have finished my course , i have kept the faith. henceforth there is laid up for me a crown of righteousness , which the lord the righteous judge shall give me at that day , 2 tim. 4. 7 , 8. for if we beleive that jesus dyed , and rose again , even soe them allsoe which sleep in jesus , will god bring with him ▪ 1 thess. 4. 14. and i know whom i have believed , and i am perswaded that he is able to keep that which i have committed to him , against that day . 2 tim. 1. 12. prayers . 1. prayers on the prospect of ones own death drawing near . 1. graunt , o! lord , that i may end my life in thy fear and favor ; and that i may receive my death , which now threatens me , not as my curse , but as my deliverance . let me find it a rest from my labors , and an entrance upon a life without trouble and without sin. and blessed be thy mercy , which tho it has seen fit and needfull to discipline me with sorrows , yet has not made my sorrows endless , but all to be laid down with this mortal life ; and even in my death has given me hopes of joys without end in a better life , through my dearest lord and saviour jesus christ. amen 2. o! blessed lord , now i am hasting on to the end of my life , remember not against me the great and manifold errors thereof , but let them all be wholly done away , by thy mercyes , and my blessed saviours merits , and my own true repentance . let me come to my change without guilt , and foresee its near approach without fear or impatience . and oh! that i may allways stand ready , to give a good account of my life unto thee . and that i may fight out the good fight of faith with constancy and perseverance , and finish my course with joy , and never sleep in sin , nor lye down in misery and sorrow . and since my soul is now summon'd to meet the bridegroom , dress it , o! lord , in a wedding garment , fit to appear in his train . give me † oyl in my lamp , and grace to trim , and light it , and keep it allways burning , sending up a pure and holy flame , that when the door opens i may be ready to enter in with him . and enable it to strip it self of all fleshly affections before it leaves my body ; and to be of like mind and disposition with the holy angels and beatifyed spirits , before it goes to keep them company . and , o! my god , let me never forge● , that this is like to be the last tryal , which thou wilt afford me , of renouncing mine own will , and resigning my self up to thine ; and of shewing forth devotion of spirit , and all holy obedience and patience , and faith , and humble confidence in thee . and therefore make me watch for all opportunityes of exerciseing the same , and doe them diligently , as my last labors for immortality , and for secureing thy everlasting mercy thro jesus christ my lord. amen . ii. prayers for willingness to dye . i. o! most gracious and mercyfull father , give me grace to be allways fit for thy mercy , that i may not be slow or unwilling to come to thee , now thou callest for me . forgive me all my sins , o! god , which are * the sting of death , that i may look on it as an harmless thing which cannot hurt me . and make me sensible , how i am thereby eased of all those weaknesses and sorrows , which render my life a burden to me . help me to consider it , o! lord , as what comes to give me rest from all my labours . and to take up therewith , as with a shelter against all injuries and ill usage . to look upon it , as a cure of all my bodily pains , and sicknesses ; and as a remedy of all my sins and temptations , sorrows and misfortunes . for after once i shall have got to thee , o! blessed father , i shall be out of their reach , and never come under their power any more . i know , o! gracious god , that heaven is my country , and that i have still more cause to rejoyce , and less to repine , the nearer i am drawing home . that this death , is but the begining of a better life , and a most desirable exchange , of travail and misery for rest and joy , and of a few days for eternity . and let me not be afraid of that , o! my god , which is to set me safe in thy kingdom , and to bring me to injoy thee in everlasting bliss and glory , thro jesus christ my blessed saviour and redeemer . amen . 2. lord , now thy messengers are come to summon me , make me reckon that thy time is best for my departure , and let me not seek about for excuses and pretences , of staying longer here . since this summons is of thy sending , let not me receive it with reluctancy . since thou sendest it for my good , let me not be afraid of it as if it would doe me hurt . since thou callest me thereby to come to thee , let me not come unwillingly , or seem forced away . let not my heart , o! god , be tyed fast to any earthly things , and then it will be easy to me to be taken from them . raise it above this world , and make it fit and free to trust thee for the next : and then , o! jesu , come when thou pleasest , and i shall receive thy call with joy . and grant , o! lord , that i may take noe pretence for my unwillingness , because i shall thereby leave some good things unfinish'd , which i have in hand for my brethrens needs , or for thy service . but remember and consider with my self , that soe must all they , who make it their care at all times , to be designing and doing good. and that 't is fittest for thee to determine , wherein , or how long thou wilt be served by me , in any things which my poor soul is any ways capable thro thy grace to design or doe for thee . that if it seem good in thy eyes , thy providence will raise up instruments , and supply what i am designing , by other , and it may be far better ways . and that i have noe reason to be slow , but much , infinitely much to be hasty in coming to thee , if from † bearing the heat of the day , and a task of labor and toyl in thy service , thou shalt be graciously pleased to call me , to everlasting rest and joy in thy presence , thro jesus christ my lord. amen . 3. lord ! in this state i am sore † burdened , and groan earnestly ; † desiring rather if thou pleasest , to depart , and be with christ , which is far better for me . but let me not be weary of my work and station , o! my god , before thy time , nor hasty in desires of death , whilst thou seest fit to trye me in the labors and patience of life . keep me contented to bear my sorrows whilst thou pleasest , and to leave it to thee to order when 't is fittest for me to lay them down , and to exchange them for e●se and pleasures in thy heavenly kingdom , where † death at last shall be swallowed up in victory , and this mortal shall put on immortality , thro the merits of thy son our saviour jesus christ. amen . iii. prayers against fear of death . 1. cleanse me , o! gracious god , from guilt and sin , which are the sting of death , and then let nothing else make me afraid of it . let me not dread the stroak thereof , as a thing that is hard for me to bear . but consider , that it is an hardship common to me , with every mortal nature . that if it is hard , it cures all other sores and hardships , and is it self soon over . and that hard and painfull as it is , the weakest have born it , and can pass thro it . yea , and that very frequently the pains of sickness are much worse than the pains of death , and men ordinarily endure more sorrow before they come to dye , than they feel or show at last in death it self . nay , that as they fall asleep insensibly , soe they often seem to dye soe too . and whatever pains it would otherwise make to me , o! lord , it will be made easy by a clear conscience , and a comfortable hope of thy mercy . and let it arm my spirit against fear , to think that i am coming thereby to a good master , whom as i have ever found most gracious and mercyfull all my life , i shall now much more finde soe at my death , thro the merits and mediation of jesus christ my lord , amen . 2. nor let my spirit , o! god , be broken with fear , out of an apprehension of dying under the load of thy heavy displeasure . for thou takest delight in pardoning those , whose sincere desire and care has been to please thee ; and in makeing all fair abatements , and reasonable allowances , to their forgetfullness and infirmityes . i am very sensible , alass , that i am too defective in my duty and service . but make me remember , o! blessed lord , that thou canst and doest bear with some defects . for the best are not free , from faults and defects enow to humble them ; and yet they are surely within the terms of thy pardon . yea , thou will bear with many defects , in truely loveing and dutyfull mindes , and hast not limited thy forbearance to narrow and scanty bounds . for among those whom thou savest , there are many , and very distant degrees of virtue and obedience , and the greater measures thereof which are attained by some , are still wanting in others of them . and these defects of mine , o! god , great and many as they are , are to be judged of by a mercyfull saviour , who knows our natural frailtyes and infirmityes , and is ready to allow all that pity and favor to them , which can be desired in reason . for he doth not require such exactness of us , as is a task fit , not for men , but for angells . but takes up with such , as the natural and pityable weakness of our state , and of a frail and forgetfull creature in the midst of a tempting world , can bear . oh! then , that i may consider thy mercy , to fortifye my minde against fear . and fix my soul upon the tenderness and clemency of my judge and saviour , which will embolden me to stand before him without horror . and upon the condescentions of thy gospel , and the needfull deductions and forbearance which it promises to our weaknesses , that in this hour of my necessity i may be guarded against all the suspicions of my own melancholy , or mistrusts of thy mercy , and may be strenthend with a comfortable hope in thee , thro jesus christ my lord. amen . 3. but if after all , my fears shall by times return upon me , and prove troublesom to me : let it however comfort me , o! lord , to thinke , that thou art wont to make better of humble souls , than they are wont to make of themselves ; and wilt judge me , not according to my fears , but according to thy mercyes . a truely contrite heart . o! god , is safe in thine eyes , even when it gives it self up for lost in its own . and as my fears will be noe prejudice to my safety , soe grant , good lord , that they may be an help to my duty , and may quicken and increase my care and endeavours to obey thee . make them the guards of my innocence , and a constant spur to thy service . and then , o! holy father , tho they trouble and discomfit me at present , yet they will happily con●ute themselves and recompence me in the end ; and my sincere obedience shall make sure thy gracious acceptance , tho i my self dare not beleive it till i come to find and hear it from thee in the other world , thro the merits of my only lord and saviour jesus christ. amen iv. a prayer against presumption let not my heart deceive me , o! blessed lord , in judgeing of my self : but keep me from pride and vain confidence , in setting too little by thy grace , and thinking too well of mine own ways . oh! that i may never flatter my self into an evil security , and an insensibleness of the great need i have of thy mercy . for thou , o! lord , † resistest the proud , but givest grace unto the humble . thou rejectest † the proud pharisee , who justifyes himself , and sees not his own nakedness and poverty . but the very best of us all doe absolutely need repentance , and have but too many sins to humble us . we must * throw our selves upon thy mercy , and † can not stand in thy judgement shouldest thou be rigorous in exacting what we have done amiss , nor * appear before thee when thou art angry . thy justice is terrible to the greatest saints ; yea , and before thee even the angels themselves doe cover their faces . and as we can not come off clear in thy judgement , but merely thro mercy ; soe neither can † we stand in obedience to qualifye us for it , but only thro faith ▪ 't is thy help , o! lord , that must support and keep us in thy ways . and if it were not for thy grace , and our own caution and holy jealousy over our selves , we are as lyable to fall as others . oh! then that i may † not be high minded , and place my confidence in my self ; but learn to fear , and shew care , and humble dependance upon thee , and with godly reverence look for thy promises of grace and mercy , thro jesus christ my lord and only saviour . amen . v. prayers in the last agonies . ejaculations . dvst thou art , and to dust shalt thou return . gen. 3. 19. lord jesus ! have mercy upon me . o thou lamb of god , † that takest away the sins of the world ; be merciful to me a sinner . luk. 18. 13. tho i often offend thee , yet , lord , thou knowest i sincerely love thee , and hate my self for having displeased thee . and can any who sincerely loves thee perish eternally ? lord receive me , for i am hasting apace to thee . i stretch forth my hands unto thee , my soul thirsteth after thee as a thirsty land. ps. 143. 6. † lord , remember me when thou comest in thy kingdom . doe with this frail and wearied body , what thou pleasest . only receive my spirit to thy mercy in death ; and raise up this corruptible to incorruption after death . and forsake me not , o! god , now my strength faileth me . ps. 71. 9. besides which , the dying persons may use the scriptures collected for this case , p. 127. prayers . 1. lord , wash my soul in thy blood , that it may be presented without spot unto thee . and let me dye in thy favour , and rest in peace , and rise again in glory . amen . 2. strenthen me , o! my god in my agonies . as my strength fails , let my pains wear off . but when my strenth fails , let not my faith fail . even in death let me trust in thee . and the nearer i am drawing to thee , the more doe thou manifest thy mercy unto me , thro jesus christ my lord. amen . 3. deliver me , o! lord , from fear of death , and from all violent disorders of a troubled fancy , or painful delusions of my ghostly enemy . oh! let not him be able now to disturb and terrifye me , or any way to prevail against me , but guard thou thy servant comeing unto thee . amen . 4. have me in thy custody , o! holy father , for † nothing can can take me out of thy hands . and give thy holy angels charge to stand about me , to guard and receive my poor soul at my departure , and to conduct and carry it to the blessed receptacles of rest and peace . amen . 5. come , † lord jesu , come quickly . ‖ i desire , and groan earnestly , to be dissolved , and to be with thee * into thy hands i commend my spirit , and lay down my wearyed flesh to rest in hope of a blessed resurrection to eternal peace and joy at the last day . amen . 6. lord , if it be thy gracious will , make my pains short , and my death easy , at least not extremely tedious , or greivous to me . but if thou hast otherwise ordered , thy blessed will be done . only give me patience to bear them , and spiritual comforts under them , and at thine own time make my death my passage to a blessed and eternal life , through jesus christ my lord. amen . out of the office for burial . and , o! lord most holy , o! god most mighty , o! holy and mercifull saviour , thou most worthy judge eternal , suffer me not at my last hour , for any pains of death to fall from thee . amen . and these prayers may be said for the dying person as occasion requires by his friends who are about him , only altering the persons , we for i , him for me , our for my , &c. as is requisite upon the change of persons . likewise they may use for him , the recommendatory prayer for one at the point of departure , in the churches office for visitation of the sick. o! almighty god , with whom doe live the spirits of just men made perfect after they are deliverd from their earthly prisons : we humbly commend the soul of this thy servant , our dear brother , into thy hands , as into the hands of a faithful creator , and most merciful saviour ; most humbly beseeching thee that it may be precious in thy sight . wash it , we pray thee , in the blood of that immaculate lamb that was slain to take away the sins of the world ; that whatsoever defilements it may have contracted in the midst of this miserable and naughty world , through the lusts of the flesh , or the wiles of satan , being purged and done away , it may be presented pure and without spot before thee . and teach us who survive , in this and other like da●ly spectacles of mortality , to see how frail and uncertain our own condition is , and so to number our days , that we may seriously apply our hearts to that holy and heavenly wisdom , whilst we live here , which may in the end bring us to life everlasting , through the merits of jesus christ thine only son our lord. amen . 6. a prayer against sudden death . lord , they who have lead the best lives , are desirous of some time to prepare for their death . but my life has abounded in sins and frailtyes , which make me stand in much greater need thereof . snatch me not away therefore to give up my accounts , by the surprize of a sudden death , but deliver me from an unprepared heart , and an unexpected end. as i sin dayly , o! god , let me repent dayly ; and stand allways upon my watch , that i may be ready for thee whensoever thou callest me : but give me time and leasure , if it may please thee , to put my spirit in the best order i can , for leaving this world , and appearing before thee , and taking my leave of all decently ; that soe with more satisfaction to my friends , and with more settlement of minde and comfort to my self , i may yeild it up into the hands of thy mercy , thro jesus christ my only lord and saviour . amen . prayers and devotions upon the death of friends . scriptures . 1. when a friend dyes . it is better to goe to the house of mourning , than to go to the house of ●easting : for that is the end of all men , and the living will lay it to his heart . sorrow is better than laughter , for by the sadness of the countenance the heart is made better , eccl. 7. 2 , 3. but sorrow not , brethren , for them which are asleep , even as others which have no hope . for if we believe that jesus dyed , and rose again , even soe them alsoe which sleep in jesus , will god bring with him . 1. thess. 4. 13 , 14. precious in the sight of the lord , is the death of his saints . ps. 116. 13. and blessed are the dead which dye in the lord , for they rest from their labors , and their works follow them . rev. 14 , 13. in the sight of the unwise they seemed to dye , and their departure is taken for misery . but they are in peace , and their hope is full of immortality . wisd. 3. 2 , 3 , 4. and here the righteous shall be had in everlasti●g remembrance , and the memory of the just is blessed . ps. 112. 6. and prov. 10. 7. besides , when the righteous dyes , i● is often to take him from the evil to come . is. 57. 1. and now he is dead , wherefore should i fast and weep ? can i bring him back again ? i shall go to him , but he shall not return to me . 2 sam. 12. 23. forget it not , for there is no turning again : thou shalt not do him good , but hurt thy self . and think thou hearest him say , remember my judgement , or the sentence upon me , for thine also shall be so : yesterday for me , and to day for thee . therefore take no heaviness to heart , but drive it away , and remember the last end . and when the dead is at rest , let his remembrance rest , and be comforted for him when his spirit is departed from him , ecclus. 38. 20 , 21 , 22 , 23. 2. when a friend is taken away early . tho the righteous be prevented with death , yet shall he be in rest. he was taken away speedily , lest that wickedness should alter his understanding , or deceit beguile his soul. he pleased god , and was beloved of him ; soe that living among sinners he was translated . yea , therefore the lord hasted to take him away from the wicked . moreover , he being made perfect in a short time , fullfill'd a long time. for honourable age is not that which standeth in length of time , nor that is measured by number of years . but wisdom is the gray hair unto men , and an unspotted life is old age. wisd. 4. 7 , 8 , 9 , 10 , 11 , 13 , 14. and why art thou against the pleasure of the most high ? there is noe inquisition in the grave , whether thou have lived ten , or an hundred , or a thousand years . ecclus. 41. 4. 3. when one is childless . trust not thou in the life of children , neither respect their multitude : for one that is just is better than a thousand ; and better it is to dye without children , than to have them that are ungodly . ecclus. 16. 3. better it is to have noe children , and to have virtue . for the memorial thereof is immortal , because it is known with god , and with men. when it is present , men take example at it ; and when it is gone , they desire it : it weareth a crown , and triumpheth for ever , haveing got the victory , striveing for undefiled rewards . wisd. 4. 1 , 2. prayers . i. prayers when a friend dyes . 1. o! allmighty lord , who hast [ now ] taken from us our dear [ † brother ] here departed ; at thy word we are sent into the labor of life , and at the same word we return again into the rest and sleep of death . and thy counsells , o! god , are secret , and farr above out of our sight . but they are allways just , and leave noe ground for our complaints . yea , they are allways wise and good , and will appear to have been most honourable for thee , and most fit and proper for us , in the end . oh! then , that † i may humbly and dutifully reverence thy orderings when i can not comprehend them ; and bring my will , into a quiet submission unto thine ; and receive my loss meekly and without murmuring , because it is of thy sending . teach me thereby , o! lord , to stand in awe of thy justice , and to shew a devout sense of the desert of sin whose † wages is death , and a decent sorrow for my own loss . but let my sorrow be without fixing faults on what thou hast orderd ; and without refusing to be comforted as † others who have noe hope ; or growing rebellious or unthankfull unto thee , and troublesome to those about me , because thou hast call'd my dear friend away , and deprived me of his company . [ yea , lord , instead hereof , keep me thankfull unto thee , that i was allow'd to have and injoy this comfort , before i am call'd now to part with it . for i have great cause to bless thee , that i injoy'd him at all , [ especially soe long as i did ; ] and have noe cause now to be angry , that i can injoy him no longer . nay , i should render my self utterly unworthy of any gift from thee , should i fall to claim thy free favours as my due , because thou hast long continued them to me ; and to thinke thou doest me wrong , if at any time thou holdest back thine own , and for wise and good ends stoppest some stream of thy free bounty towards me . ] and let this uncertainty , o! god , of the dearest worldly comforts , teach me to fix my heart on joys , which will never fade or perish . to take more comfort in thy self , and to look for less in all earthly things . oh! be thou my desire , and my hearts delight ; and let a good conscience be my treasure , and integrity my joy . and these will stick to me till death , and follow me beyond it , and give me rest in thy presence and pleasures for evermore , thro my dearest lord and saviour jesus christ. amen . 2. let not my grief excede , o! lord , or be obstinate against thoughts or words of comfort , because † i cannot bring him * back again , and because it can not benefit him , but will much hurt me . and make me consider , [ which alass ! i ought thoroly to have consider'd sooner , ] that altho he was a very dear and great , yet he was only a mortal comfort , whose life would be sure to fail , tho his friendship should not . i know my tenure was only to hold him as thy gi●t , and to part with him again at thy pleasure . and that as we have the comfort of injoying dear friends or relations here , soe we must be content too to have the trouble and sorrow of parting with them . and now , lord , when thou hast taken him , i know that he is more thine than he is mine , and that thou hast the best claim to him . and when thou tookest him from me , thou tookest him to thy self . [ † and i trust thy taking him , is to his unspeakable joy , tho it be to my sorrow ; and that with thee he is now infinitely better , than he was , or could be here . yea , that thou hast taken him to that place , where by thy mercy i also hope to come , and whither in my order thou wilt likewise take me in thy due time : soe that thy grace , o! dear god , and a little patience , will bring us together again . ] and oh! that thou wouldest be pleased to put an end to all our sins and sorrows , and to hasten thy kingdom , and to accomplish the number of thine elect. and mercifuilly to graunt , that all we , and all others , who either have departed , or shall depart this life in thy true faith and fear , may have our perfect consummation and bliss in thy heavenly and eternal kingdom , thro jesus christ our only lord and saviour . amen . 3. let not my grief for my deceased friend excede , o! most gracious god , for i hope thou hast taken him for his own good : and that thou hast comforted his soul by his exchange , and hast only smitten ours ; leaving us to mourn for our sins , and for our loss , whilst he by thy mercy is hereby set out of the reach of sin and misery . for as he is now removed , o! father , from all worldly satisfactions , soe is he allsoe from all worldly temptations . and our comfort is to hope , that he is now at rest from labour , and has ceased from sin and shame . that he is now eased of pains , and is above misfortunes , and has found a cure for all his sorrows , having grief and care for ever banishd from his heart , and † all tears wiped away from his eyes . and that he is gone from the vale of misery , to the regions of joy , and from conversing with us , to live with thee and the blessed jesus , and to be a companion of saints and angels . let not self love then , o! lord , and the sense of my own loss , make me repine at that change , which i take to be his happiness . let not that which i hope doth highly please him , displease me ; nor let me refuse comfort , because i trust he is taken for ever to be fill'd with it . his death , i humbly hope , is the joy of saints and angels , and the envy and grief of evil spirits , who see him taken up to a state where they can not tempt , and to an happiness which is for ever denyed to themselves . oh! then that i may not joyn with his utter enemyes and mine , in their envy , but with those blessed spirits in their charity ; and instead of greiving immoderately , or being angry with thee , that i may heartily bless thy name , for turning death thus into a blessing , and as i trust , for accomplishing his hopes thereby , and makeing of him happy . and let thy providence , o! father , be a store-house of supplyes , to make up to me , and to all his friends and dependants , all those supports and blessings , which we receive from thee by his means . especially let his change , put us all upon prepareing diligently and carefully for our own . make it raise us up from the death of sin to a life of righteousness ; and take us off from all undue esire or care of earthly things , to minde the one thing necessary , which is the great and most comfortable business of life , and which alone will stand us in stead and make us happy after death , thro jesus christ our lord. amen . 4. a prayer , when any persons feed impatience , and fix themselves in greif , by surmizing that god is angry at them when he takes away their friends . o! blessed lord , let not me make it a pretence for my impatience , that this loss comes as thy visitation for my sins ; or greive obstinately , as fancying that thou takest away my friend here departed , out of anger and displeasure against me . for thou , o! god , hast many other ends to look at , besides what concerns me , in these matters . and these providences touch our friends themselves directly and principally , and reach us only by the by . and when in meer love and kindness unto them , thou wouldest call them to thy self , that must unavoidably take them away from us . but if in this change thou dost shew displeasure against me for my sins , lord teach me , that it is my part humbly to submit my self to thee , and not to be angry or impatient under thy correction of me , but to † accept my loss with quietness as the punishment of mine iniquities . and that whilst thou art removeing my blessings , because of my great ununworthyness and unthankfullness under them ; i have the more need to shew my self thankful for any that are still continued to me , and to give up my will in all things to thine , to serve and please thee , thro our dear lord and saviour jesus christ. amen . 5. a prayer , when these losses come close one upon another . and altho these affecting losses come thick upon me , o! father , yet i know all this is for a greater tryal of my patience . and i am sensible that i have enough , and abundantly too much in me , that needs to be punished thereby . and that thou hast wise and kinde reasons ●now , thus to heap upon me these sorrows , tho it were not to punish , but only to improve my spirit . and oh ! that this succession of my losses , may serve , to perfect me in patience , and to wean me more thoroly from all earthly supports . oh! that it may temper my worldly complacencyes , and guard me against all excess therein . and call me to take delight , and seek comfort in thee , instead of seeking it in them ; and to look more at the joys of thy kingdom , where our comforts shall succede one another infinitely faster than our sorrows do here , and where we shall for ever injoy thee , thro jesus christ our lord. amen . for supplying the want they have of their departed friend , by other ways of gods good providence , they may use the two prayers for the widow and orphans , &c. p. 158 , 156 and 157. 6. a prayer for learning by these losses to sit more loose to the world , and to fix our hearts more on the love of god. thou hast sent me this † thorn in the flesh , o! blessed lord , to cure my inordinate fondness for fleshly delights , and to keep me from being too much exalted with them . for i pleased my self too much with worldly comforts ; and to take my heart off from them , thou hast now embitter'd them to me with these sorrows . and oh! doe thou teach me thereby , to delight more in thy self , and less in earthly things . enable me to make a good conscience , and a comfortable sense of thy love , and hope of thy promises and of heavenly joys , my most beloved pleasures . and , lord , let me never call my self unhappy , whilst i can injoy thee . but make me account the loss of all things else to be made up to me in thy love , and never repine or complain of other wants whilst thou art left me , and i can comfortably look up to thee , as my bosom friend , and my tender father , as my life and my health , my rest and my joy , thro jesus christ my lord. amen . ● . a prayer when a friend is taken away in his prime . thou art pleased to cut off my † dear friend , o! most righteous lord , in the midst of his days , before he had passed thro the several stages of life , and accomplished the number of his years . but i will remember , o! my god , that it is not the lenth of life , but the goodness of it , which thou lookest at . and that he has lived long enough , who has lived to be fit for thee , and to dispose his soul for thy mercy . the blessed mansions above , are infinitely the best place to prolong and injoy life in . and therefore if thou , o! father , art graciously pleased [ as i hope thou art ] for the merits of our dear lord and saviour jesus christ , to accept of the innocence and obedience of his life , neither he nor we have any cause to complain of the shortness of it . and if we who are left behind him , may have the grace first to live holily , we will thankfully think , and own to thee , that we have lived long enough , whensoever thou seest it time we should dye . and as my dear friend is taken away in the prime of his strength , soe i must consider , o! lord , that he is taken away withall in the hight of his toyls , and out of the greatest hurry of his busyness and temptations . thou hast thereby kept him from trying , how strong he could be to bear sorrows and vexations , and from lamenting to finde his strength too often turn'd into weakness . and oh ! that we , who survive him , may at lenth attain by thy grace , to have all our temptations end in a perpetual security and undisturbedness , to have all our sorrows turned into joys , and our days of labor happily exchanged for days of rest and peace , for the merits and mediation of our blessed lord and saviour jesus christ. amen . 3. prayers , when a friend is taken away , by a violent untimely death . i. a prayer whilst the person yet liveth , to be said either by himself , or by his friends for him . o! allmighty lord , thou art pleased by a violent and hasty stroke , to hurry † me thy unworthy servant out of this world. for thou didst deliver me * [ into the hands of him that smote me ; and how unjustly soever my death comes from him , yet it is most just from thee . i fully justify thee , and freely forgive him ; and oh ! that he may truely repent thereof in time , that thou mayest freely forgive him too . ] but as i am like to be snatched away thereby from hence in hast , o! my dear god , give me great strength of grace , to do much towards finishing my peace with thee in a little time. if thou art pleased to shew it , thy grace can perfect my repentance , in few hours , yea , in a few minutes as well as in many . it wrought it in † the thief upon the cross , in his last agonies . and some who had tarryed till * the last hour of the day , are made acceptable thereby in thy service . oh! let it be mighty towards me in this my necessity , as it was towards them in theirs ; and take me not hence till it has made me a penitent fit for thee to accept of . oh! remember not my great and manifold sins , in wrath ; but only to send grace sufficient to cure them , and to shew mercy on me for the same . and as i am hereby † chastned for their cause , lord , let it be that i may not be condemned with the world. let all my punishment , or portion of pains be here , but give me peace and favour with thee hereafter . and spare me a little , good lord , spare me , if it may seem good to thee , that i may recover some strength , and dress my lamp ; and supply the great defectiveness of my duty towards thee , before i 〈◊〉 . but if thou hast otherwise ▪ decreed , and i must dye suddenly , then magnifye thy mercy , o! my god , in●escueing me from the near approac● of eternal misery , and let thy displeasure end in my death , but after that receive me among the meanest of thy servants to everlasting life , thro the merits of my blessed saviour and redeemer , jesus christ : amen . 2. a prayer of his friends after his death . o! blessed father , it has seem'd good to thy wise providence , to tear this dear friend from us by violence , and to send him untimely to his grave . [ † i ] own thy justice herein , and d●sire to shew reverence , instead of murmuring , because it is thy doing . and my hope is , o! lord , that thou doest and wilt remember the pious study and bent of his former life in mercy ; and graciously accept him as one dying in thy fear . and whilst i have this hope to comfort me , i will not complain of any violence or accidents , which hurryed him away from us to injoy thee . when it has been the business of a mans life , and his dayly study and care , o! god , to serve thee , tho death comes on the sudden , yet it will not come too soon for him . and i will consider allsoe , that if thou surprizest him with the suddenness of his death , thou sufferest him not to be tormented with any long fears thereof . and that the suddenner the stroke was , the less he was like to feel it . or should he have felt it more , yet he might not have felt a painfull disease less , had it been his executioner . for altho that would have been more slow , it might not have proved less cruel ; nor have smarted lighter , but only lasted longer . and if my dear and deceased friends paine was more violent , o! lord , it was short , and thro thy mercy i hope it is the last he had to endure . and far be it from us , o! god , to repine , that he was thrown hastily and headlong into death : especially haveing a comfortable hope , that the effect thereof is , to pass with less pain and more dispatch into a better life , and more easily and speedily to take possession of immortality , thro jesus christ our lord. amen . 4. prayers on the death of friends who had lead ill lives , and gave noe comfortable proofs of repentance at their deaths . ●n this case , we may put the surviveing friends in minde , of the many other things which they have to take comfort in , and this i think is all the ground we have here of speaking comfort unto them . but we can not fetch considerations of comfort , from their deceased friends . for such sinners , as would have nothing to do with the fear and service of god , have noe reason of comfort in themselves , nor can afford any good reason of it to their well-wishers . and with relation to them , we must not pretend to preach comfort , i conceive , but submission . to help them meekly and patiently to submit themselves to god in these sad cases , the surviving friends may use prayer 1. when a friend dyes ; especially if they leave out the paragraph within the hooks . p. 307. they may allsoe use this prayer following , to comfort them . and blessed be thy mercy , o! most gracious god , which in this sad case doth not leave me comfortless . for if this deceased friends case suggests things full of greif , i have many other friends who give me great cause of joy . and to compensate my trouble in pity for others , by thy grace i have something to satisfye and please me in reflecting on my self . for i can look with comfort on my own soul , and hope thro the merits of my blessed saviour , to finde mercy for it , and take comfort in it , both living and dying . i have thee ▪ o! lord , for my portion : and nothing can make my case comfortless , whilst i am thin● , and thou art mine , and whilst i have thy power to trust to , and thy love to rejoyce in . and under all this sorrow at present , i am sustain'd by the blessed hope of being received at last into thy presence ▪ where all remembrance of former troubles shall be quite effaced , by the abundance of my present bliss ; where i shall have noe sorrow from the miscarriage of friends , but unspeakable satisfaction in their well-being , and well-doing ; and where i shall ever delight●in thee , and in the continual emanations of thy surpassing mercy ▪ thro jesus christ my lord and only saviour . amen . 5 ▪ a prayer on the death of a child . o almighty father , thou art pleased now to turn my joys into s●rrows ▪ and to take away from 〈◊〉 that sweet babe , which thou lately gavest me for my delight and comfort . but i humbly bow my will to thine , and submit my self to 〈…〉 , and without murmuring 〈◊〉 it is thy doing . thou hast sent this poor child into the world , o! lord , to see , and to ●ast life , but hast not allowed it to stay till it could rightly understand the end and busyness , or relish the comforts and satisfactions thereof . but i will consider , o! my god , that thou wilt not require from it any services of life , whilst it was not capable to understand them . and that if it stayed not here to enjoy pleasure ; soe neither did it stay to be pined away with sorrow and care. it lived not long enough to be versed in all the vexations of our state , nor to run thro that great variety of miseryes and misfortunes , which are incident here to our nature . but went off before it had time to trye how much evil is to be endured in this life ; yea , before it was come , to aggravate any afflictions by imagination , or to anticipate the same by fear , or to reflect in bitterness of spirit and lay to heart what it did endure . and as it dyed young , o! lord , soe i have the comfort to think and hope , that therefore it dyed innocent . for it is taken back to thee , before it knew good or evil , or had done any thing to offend thee . it has left the world , ere it was made the worse by it , or had contracted any of the wickedness thereof , to follow it and fright it at thy judgement . by thy mercy , o! father , it stayed till it was received for thine own child by baptism , and was therein assured by thee of remission of sin , and made an heir of thy kingdom . and by the same mercy it is now call'd away , ere it had done any thing to fall from that relation , or to forfeit that blessing . so : that in this takeing it away fro● me , thou hast translated it , o! father of me●●yes , from the miseryes of this world to the joys of paradice . it is taken from me to be at thy provision , and to be kept for ever safe and happy in those blessed mansions , which thou hast provided for thy children . and therefore if i have lost the comfort , of haveing a child to train up in thy service in this world ; it is for the far greater comfort , o! my god , of haveing sent one , to live with thee , and attend for ever about thy throne in heaven . and there i my self allsoe hope thro thy mercy , to be received in thy due time , not only to see and injoy it , but what is infinitely above all , for ever to see and injoy thee , thro jesus christ my lord. amen . 6. a prayer when one is made childless , or is like to dye without children . o! blessed lord , thou art pleased in thy wisdom to † [ beleave me of my children ] and to leave me 〈◊〉 appearance of issue , to sweeten the cares of life , and to keep up my memory to posterity . i am content therewith . o! my god , because it pleaseth thee ; and comeing from thy wisdom a●d care of me , i will not only own it to be just , but esteem it to be most wise and fit for me . and if , by haveing noe children i have fewer delights , i will remember withall , o! father , that i have lighter cares , and fewer sorrows . i have not the torment of seeing them take ill wayes , nor of fearing continually lest they should fall to take them : nor shall have the pains and trouble of parting with them , which commonly is quicker and more affecting than the pleasure of haveing them . and i may now fix my love and care more intrely upon thee , haveing no cares for them to call me off . and i have less temptation to descend to mean or ungodly shifts , if ever i come to be pinched with persecution , or adversity : or to comply , with any things unworthy and misbecoming my self , or displeasing unto thee . and when i can leave noe children to support my name and memory , let me have good deeds , o! dear god , and a life of unblemish'd integrity and honor , to doe the same for me . oh! that i may be remembred after i am dead , for acts of true piety and charity , which give the truest and most lasting fragrancy . however , let me leave behind me the memory , of a truely religious , humble , and virtuous carriage , for the imitation of all that knew me . especially , o! holy father , let a constant course of obedience and godlyness , recommend me thro the blood of thy son , to thy approbation . and tho among men i am quite forgotten , yet let me be graciously remembred , and received by thee when thou reckonest up and callest over the number of thy children , for my dear lord and saviour jesus christ's sake . amen . trinuni deo gloria . the contents . the preface . directions for an holy and an happy death . chap. 1. of settling worldly affairs , and care of the body in sickness . p. 1. chap. 2. of securing peace with god in sickness p. 10. by profession of repentance p. 11. and of faith p. 14. and of continuance in the vnity of the church . p. 17. chap. 3. of carriage under sickness p. 22. and particularly of trust in god , p. 23. of resignation p. 29. and i of thankfulness . p. 32. chap. 4. of patience under sickness , p. 39. and spending sick. bed hours ●p . 51. and ministring to sick persons . p. 53. chap. 5. of carriage at the approach of death , and in the last extremiti●s . p. 58. chap. 6. of care , and treatment of the dead , p. 68. devotions for the state of sickness . i. a general prayer for the duties and needs of sick persons p. 129. and one out of the office of visitation p. 131. and scriptures about the mercifull ends of sickness . p. 79. ii. prayers and scriptures for their particular needs and duties . i. for repentance in sickness , and the several expressions of it : scriptures , p. 82 , &c. and prayers , p. 133 , &c. ii. for an heart to give alms , and at the time of giving them : scriptures , p. 85. and prayers , p. 143 , &c. iii. for trust in god , and on the chief a●ts and branches of it , and motives to it in sickness : scriptures , p. 88 , &c. and prayers , p. 147 , &c. iv. for faith in gods promises , under sickness : scriptures , p. 96 , &c. and prayers , p. 160 , &c. v. for resignation under sickness : scriptures , p. 100. and prayers , p. 162 , &c. vi. for thankfullness under sickness : scriptures , p. 99. and prayers , p. 168 , &c. vii . for patience under sickness , both , 1. the chief acts and expressions of it : scriptures , p. 100 , &c. prayers , p. 176 , &c. 2. the helps to it , p. 186. &c. 3. the motives to it : scriptures p. 107. prayers , p. 189 , &c. and this 1. towards god , p. 175 , &c. 2. towards friends and attendants : scriptures , p. 108. and prayers p. 180 , &c. 3. towards our selves under the heaviness and brokenness of our own spirits : scriptures , p. 109. and prayers , p. 183 , &c. viii , for spiritual improvements by sickness : scriptures , p. 110. and prayers , p. 196 , &c. ix , for the bodily needs and desires of sick persons ; viz 1. for ease under pains : scriptures , p. 111 , &c. and p. 119. prayers , p. 201 , &c. and on receipt thereof , p. 117 and 204. 2. for strength under the same , p. 205. 3. for deliverance from them : scriptures , p. 115 , &c. prayers , p. 206. 4. for longer respite and recovery , p. 207 , &c. 5. on taking physick : scriptures , p. 120. prayers , p. 210 , &c. 6. on want of sleep : scriptures , p. 118. prayers , p. 212 , &c. 7. on excess of sleep , p. 214. 8. on their being light-headed , p. 216. x. for certain kinds of sickness , viz. i. for women with child , both scriptures and prayers . 1. before travel , p. 218 and p. 222 , &c. 2. in travel , p. 219 and p. 225 , &c. 3. after delivery , p. 220 and 229 , &c. with a prayer for her child , p. 233. ii. on the loss of eye-sight : both scriptures , p. 235 , &c. and prayers . 1. for recovery of sight , p 238. 2. for patience under the want of eye sight , p. 239 , &c. 3. for good use of blindness , p. 243. iii. vnder the loss of hearing : both scriptures , p. 245 , &c. and prayers : 1. for recovery of hearing , p. 247 , &c. 2. for patience under the want of hearing , p. 249 , &c. 3. for good use of deafness , p. 253. 4. a thanksgiveing on recovery from blindness or deafness , p. 254. iv. for a sick child , p. 256 , &c. v. in times of common infection : scriptures , p. 259 , &c. prayers , p. 260 , &c. vi. in behalf of natural fools , and mad-men , p. 264 , &c. vii . for attendants about the sick : scriptures , p. 122 , &c. and a prayer , p. 267. xi . a thanksgiveing for recovery from sickness : scriptures , p. 124 , &c. and prayers , p. 269 , &c. devotions on the apprehension , or approach of death . i. on the prospect of ones own death drawing near : scriptures , p. 274 , &c. prayers , p. 283 , &c. ii. on willingness to dye : scriptures , p. 276 , &c. and prayers , p. 285 , &c. iii. against fear of death : scriptures , p. 279. prayers , p. 289 , &c. iv. against presumption : scriptures , p. 280. a prayer , p. 293. v. in the last agonyes : scriptures , p. 281. and ejaculations and prayers p. 295 , 296 , &c. with a prayer against sudden death , p. 300. devotions upon the death of friends . i. when a friend dyes : scriptures p. 302 , &c. and prayers , p. 305 , &c. a prayer when they think god is angry at them when he takes away their friends , p. 312. when these losses come close after one another , p. 314. for learning thereby to ●it loose to the world , and be more fix'd in the love of god , p. 315. ii. when a friend is taken away in his prime : scriptures , p. 304. prayers , p. 316. iii. when he is taken away by a violent untimely death , p. 318 , &c. iv. on the death of friends who had lead ill lives , and gave noe comfortable proofs of repentance at their deaths . p. 322 , &c. v. on the death of a child . p. 325 , &c. vi. when one is made childless , or is like to dye without children : scriptures p. 305. a prayer , p. 328 , &c. books errata . page 14 : line 24. read descendedst . p. 20 marg . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 21. the word peace is set after l. 4. which should make the liue before it . p. ●● . l. pennlt . for ; put , after sufferings . p. 35. l. 3. r. b● . p. 44. l. 8. after sickness add amen . p. 63. l. 15. r. sense of to the last . p. 78. l. 4. r. taken . p. 99. l. ●3 . r. hast . p. 140. l. 12. for my read thy . p. 155. l. 16. r. wilt , and ib. l. 18. r. mighty . p. 159. l. 23. r. thy . p ▪ 174. l. 4. put ; after them . p. 193. l. 21. a. after come . p. 207. l. 7. r. disease . p. 211. l. 8. r. seek to him . p. 228. l. r. longer . & 241. l. 3. r. to . p. 251. l. 13. r. open . & 255● l. 9. uncomfortably . & 259. l. 14. us for as . p. 261. l. 19. for for , from . p. 262. l. 18. r. preservative . & 269. l. 1. r. xi . & 291. l. 11. r. wilt . p. 310. l. 5. this for his . & 316. l. 12. r. 11. a prayer . with others , which the readers themselves may be pleased to correct . books lately printed for robert kettlewell . 1. a journey into greece by sir george wheeler , in company of dr. spon of lyons , in six books . with variety of sculptures , in folio , price bound 15s . 2. two hundred queries moderately propounded , concerning the doctrine of the revolution of humane souls , and its conformity to the truths of christianity . in octavo , price bound 1s . 6d . 3. a dissertation concerning the pre ▪ existency of souls : being originally written in the latin tongue . in twelves . price 1s . 4. the paradoxical discourses of f. m. van helmont , concerning the macrocosm and microcosm or the greater and lesser world , and their union . price bound 3s . 6d . 5. a spelling book for children . in twenty fours , price bound 6d . 6. animadversions on dr. burnet's history of the rights of princes in the disposing of ecclesiastical benefices and church lands . in a 〈◊〉 to a friend . in 〈…〉 7. a discourse on persecution , or suffering for christ's sake . clearing the notion of it ; and making a discrimination of just from 〈◊〉 pr●t●nsions to it . and passionately recommending true christian ▪ suffering to all those who shall be 〈◊〉 thereto . by j. howel m. a. rector of new radnor in radnorshire . 8. an answer to the bishop of condom , ( now of meaux ) his exposition of the catholick faith , &c. wherein the doctrine of the church of rome is detected , and that of the church of england expressed , from the publick acts of both churches . to which are added , reflections on his pastoral letter . 9. a vindication of the primitive christians , in point of obedience to their prince , against the calumnies of a book , entituled , the life of julian , written by ecebolius the sophist . as also , the doctrine o● passive obedience cleared , in defence of dr. hicks ; together with an appendix , being a more full and distinct answer to mr. thomas hunts preface and postscript . unto all which is added , the life of iulian , enlarged . in octavo , price bound 2s . 6d . 10. a sermon preached at the worcester-feast , by george walls master of arts , and student of christ-church , oxon. quarto , price bound 6d . the treasures of the sea , a sermon preached to the mariners , by william thompson . in quarto , pric● stitcht 6d . 12. a sermon preached at the church of st. bridget , on easter-tuesday , being the first of april 1694 before the right honourable sir henry tulfe mayor of london . by georg● hicks d. d. dean of worcester , and chaplain in ordinary to his majesty . in quarto , price stitcht 6d . 13. a good subject : or , the right test of religion and loyalty . in a sermon , preached july the 17th at the last summer-assizes held at buckingham , for the county of buckingham . before the lord chief baron mountague , and sir richard holloway , knight , john culling esquire , high sheriff . by lewis atterbury , d. d. 14. the history of isuf bassa captain general of the ottoman army at the invasion of candia . in octavo , price bound 1s . ●d . all these following books , writ by the reverend mr. j. kettlewell . quarto . 1 the measures of christian obedience : or , a discourse , shewing what obedience is indispensably necessary to a regenerate state , and what defects are consistent with it , for promotion of piety , and the peace of troubled consciences . the second edition . price 8. 2. a discourse explaining the nature of edification , both of particular persons in private graces , and of the church in unity and peace . and shewing that we must not break unity and publick peace , for supposed means of better edifying in private virtues . price sticht 6d . 3. the religious loyalist : or , a good christian taught how to be a faithful servant both to god and the king. price sticht 6d . 4. a funeral sermon for the right honourable the lady frances digby . price 6d . 5. a sermon , on occasion of the death of the right honourable simon lord digby , price 6d . 6. christianity a doctrine of the cross , or passive obedience , under any pretended invas●on of legal rights and liberties , price sticht 1s . octavo . 7 ▪ the practical believer : or , the articles of the apostles creed , drawn out to form a true christians heart and practice . in two parts , price bound 4s . twelves . 8. an help and exhortation to worthy communicating : or a treatise describing the meaning , worthy reception , duty , and benefits of the holy sacrament . and answering the doubts of conscience , and other reasons , which most generally detain men from it . together with suitable devotions added . the second edition . price bound 2s . 9. a companion for the persecuted : or , an office for those who suffer for righteousness , containing particular prayers and devotions , for particular graces , and for their private and publick wants and occasions . price bound 1s 6d . 10. a companion for the penitent : and for persons troubled in mind . consisting , of an office for the penitent to carry on their reconciliation with god. and a tryal or judgment of the soul for discovering the safety of their spirituall estate . and an office for persons troubled in mind , to settle them in peace and comfort . price bound 1s . 11. death made comfortable : or the way to dye well : consisting of directions for an holy and an happy death . together with an office for the sick , and for certain kinds of bodily illness : and for dying persons . and proper prayers upon the death of friends . all these printed for r. k●ttlewell . besides these . christian prudence : or , religious wisdom ; not degenerateing into irreligious craftiness in trying times , in octavo . and two others in quarto . finis . notes, typically marginal, from the original text notes for div a47293-e190 † job . 18. 14. * 1 cor. 15. 56. † mat. 25. * ver . 1. † ver . 8. 1● . * ver . 7. 〈◊〉 * heb. ● . 10. notes for div a47293-e840 † mat. 25. 7. † 2 cron. 16. 12. † ●am . 5. 14. † dan. 4. 27. † ps. 5● . 2 , ● , 17. † luke 18. 13 † 1. jo. 1. 7. † ●uke , 15. 18. 19. † mat. 6. 12. † ma● . ● 24. * luk. 17. 5. † 〈…〉 † eph. 4. 3 , 4. † 1 cor. 12. 26. † the great council of nice calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most necessary viaiticum of dying men. ●an . 13. † heb. 12. 3. † joh. 13. 15. john 17. † 1 pet. 5. 7. † luk. 22. 42. † ps. 41. 3. * mat. 6. 10. † lam. 3. 39. * is● . 45. 9. † ps. 39. 9. † wisd. 11. 20. * ps. 130. 5. † ps. 71. 14. * ps. 27. ult . † 2 tim. 1. 12. * gal. 6. 9. † job 13. 1● . * 2 cor. 12. 9. † rom. 8. 26 , 27. † ps. 51. 17. * mat. 21. 16. * mat. 10. 25. † matt. 25. 6 , 7. † here men●i●n his 〈◊〉 church . † ps. 103. 13. † jor. 4. 10. † or in † mat. 26. 8 , 9. & jo. 12. 4 , 5. * mat. 26. 7 , 10 , 11 , 12 , 13. & jo. 11. 2. † ro. 12. 15. † jo. 11. 35 ▪ 36. † 1 thes. 4. 13. * 1 tim. 5. 4. notes for div a47293-e6220 1 sam. 2. 6. † jam. 1. 12. see more afterwards in scriptures for deliverance , and recovery . p. 115. &c. ps. 88. 4. 6 , 7 , 8. & ps. 69. 1 , 2 , 3. † ps. 7 9. 8. ps. 86. 3 , 4 , 5. † ps. 4. 4. * ps. 22. 2. psal. 103. 3 , 4. notes for div a47293-e15530 † jo● 5. 18. * ps. 68. 20. * especially , &c. here mention particulars ▪ * matth. ●● . 28. † prov. 28. 13. * matth. 6. 14 , 15. † acts 3. 19. * acts 4. 12. * prov. 16. 6. † luk. 16. 9. * mat. 6. 20. * col. 1. 18. † 2 cor. 11. 2. & eph. c. 23 , 24 , 25 , 32. * 1 pet. 5. 7. † ps. 9. 10 , & 34 , 22. * jer. 30. 11. † hab. 3. 2. * ps. 112. 4. † ps. 103. 9. † ps. 23. 4. † 1 cor. 10. 1● . heb. 4. 15. * lam. 3. 33. † heb. 4. 15. * ps. 22. 4. † ps. 50. 15. * ps. 119. 116. † ps. 90. 15. † hos. 14. 3. † ps 68. 5. † prov. 23. 10 , 11. this prayer may be used by the widows and orphans themselves , omitting the words within the hooks [ ] and puting we for they , ours for theirs , us for them , our for their , are for am , &c. † now thou hast taken away ou● , ● c. nameing the relative . † they , when the 〈◊〉 ws , &c. use t●is prayer . when ●his prayer is used by one al●ne , put i for we , me for us , am for are , my for ou● , &c. † here they may name the relative . † or he , or she. † deut. 7● . 9. † 2 cor. 1. 20. † 2 sam. 20. 31. † 2 cor. 4. 6. ps 112. 4. † rom. 8. 28. † heb. 12. 11. † mat. 26. 41. † lam. 3. 22. † ps. 41. 3. † job 36. 10. † heb. 12. 7. † luk. 10. 41 , 42. † ps. 119. 75. † job 1. 21. † lev. 26. 41. * ecclus. 2. 5. † 1 pet. 2. 11. * 2 cor 5. 6 , 8. † luk. 16. 25. † heb. 5. 8. † 2 tim. 2. 12. * 2 cor. 4. 16. † ps. ●19 . 75. these expressions within the hooks [ ] the sick person must use or omit as he finds they do or do not suit with his own case . * ps. 102. 4 , 5. † ps. 38. 3. 10. * ps. 102. 3. † ps. 28. 6. * job 7. 3 , 4. † ps. 38. 9. * is. 64. 9. † ps. 71. 9. * ps. 79. 8. † ps. 119. 82. † jer. 30. 11. * hab. 3. 2. † ps. 119. 82. 123. * ps. 103. 13. † ps. 118. 18. * is. 12. 1. † 2 cor. 12. 9. * heb. 13. 5 , 6. † ps. 31. 1. * ps. 54. 1. † ps. 22. 4. * ps. 109. 26. † ps. 39. 13. this clause within the hooks , [ ] may be used or omitted , as best suits with the petitioner's own case . † luk. 7 ▪ 7. † mat. 4. 4. * ps. 77. 4. † dan. 2. 1. * jer. 31. 26. † ps. 63. 6. * ps. 77. 6. † or her . † or her . † this clause within the hooks may be left out when he has said nothing amiss under the want of his senses . * lev. 26. 41. † ps. 38. 9. † ps. 56. 3. † rubrick at the end of the office for churching of women . † eph. 1. 18. notes for div a47293-e23960 † is. 59. 10. † mat. 18 ▪ 9. † this within the hooks , or other passages , the persons must use or omit , as suits with their own case . † deut. 27. 18. notes for div a47293-e24760 † rom. 10. 17. † eccl. 1. 9. * 1 king. 3. 9. † mat. 13. 15. † or ears . † jo. 5. 14. * or deaf . † or open their ears . † or hearing to the deaf . † or her ▪ † lam. 3. 38. † or place . * ps. 60. 3. † ps. 91. 5 , 6. † ps. 91 : 11. † ps. 91. 9. † or her * mark 10. 14 , 15. mat. 19. 14. * omit this clause in case of madmen , who have been mad since they came to the use of reason . † job . 29. 15. * is. 65. 1. † or her † eccles. 7. 2. † ps. 31. 7. † ps. 119. 67. † ps. 51. 6. * ps. 30. 12. † ps. 40. 10. * ps. 116. 18. when they had desired the prayers of the congregation in their sickness , they must not forget to desire them allso to return thankes for them on their recovery . † ps. 66. 13 , 14. † ps. 16. 11. notes for div a47293-e26990 † 2. sam. 7. 12. notes for div a47293-e29200 † mat. 25 4 , 7 , 10. * 1 cor. 15. 56. † mat. 20. 12. † 2 cor. 5. 2. † phil. 1. 23. † 1 cor. 15. 54. † jam. 4. 6. † luk. 18. 11. 14. * vae etiam laudabili vitae hominum si remota misericordia discutias eam . aug. conf. l. 9. c. 13. † ps. 130. 3. * ps. 7 6. 7. † rom. 11. 20. † ib. † jo. 1. 29 † luk. 23. 42. notes for div a47293-e30440 † jo. 10. 29. † rev. 22. 20. ‖ phil. 1. 23. * ps. 31. 5. notes for div a47293-e31610 † or 〈◊〉 ▪ † put we for i , and make such other changes of number , as are requisite , when several put up this prayer together . † rom. 6. 23. † 1. thess. 4. 13. † 2 sam. 12. 23. * or her , or it , when a child . † the expressions of hope , of the happy estate of the deceased person , in this and the following prayers , must be left to the discretion of those who are to use them , according as their friends life and death was . this prayer is to be used on the death of a p●ous friend . † rev. 21. 4. † lev. 26. 41. † 2 cor. 12. 7. † here mention the relation , as husband , wife , &c. † put this thy unworthy servant for me , and likewise him for me , his for my , he for i , &c. when his friends say this prayer over him . * up to the accident that smote me , when he falls by an accident . † luk. 23. 40 , &c. * mat. 20. 6 , 9. † 1 cor. 11. 32. † change the number , putting we for i , &c. when several joyn together in this prayer . † 〈…〉 me 〈…〉 never had any . a practical discourse concerning death by william sherlock ... sherlock, william, 1641?-1707. 1689 approx. 408 kb of xml-encoded text transcribed from 180 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-05 (eebo-tcp phase 1). a59840 wing s3312 estc r226804 31355700 ocm 31355700 110611 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the 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(eebo-tcp ; phase 1, no. a59840) transcribed from: (early english books online ; image set 110611) images scanned from microfilm: (early english books, 1641-1700 ; 1753:3) a practical discourse concerning death by william sherlock ... sherlock, william, 1641?-1707. [7], 353 [i.e 352] p. printed for w. rogers ..., london : mdclxxxix [1689] errata: p. [7]. error in paging: p. 352 numbered 353. advertisement: p. 353 [sic]. "imprimatur, z. isham, r.p.d. hen. episc. lond. à sacris. septemb. 11, 1689." -p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng death. theology, doctrinal -early works to 1800. 2003-11 tcp assigned for keying and markup 2004-01 apex covantage keyed and coded from proquest page images 2004-02 emma (leeson) huber sampled and proofread 2004-02 emma (leeson) huber text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion imprimatur , z. isham , r. p. d. hen. episc. lond. à sacris . septemb. 11 , 1689. a practical discourse concerning death . by william sherlock , d. d. master of the temple . london : printed for w. rogers , at the sun over against st. dunstan's church in fleet-street . mdclxxxix . to the worshipful the masters of the bench , and the rest of the members of the two honourable societies of the temple . my much honoured friends , one reason of publishing this plain discourse is , because i cannot now preach to you , as formerly i have done , and have no other way left of discharging my duty to you , but by making the press supply the place of the pulpit . part of this you have already heard , and should have heard the rest , had i enjoyed the same liberty still ; which god restore to me again , when he sees fit , if not , his will be done . and the only reason of this dedication is , to make this publick and thankful acknowledgment ( before i am forced from you , if i must be so unhappy ) of your great respects , and many singular favours to me ; which have been always so free and generous , that they never gave time , nor left any room for me to ask ; especially that obliging welcome you gave me at my first coming , i mean your present of a house , which besides the conveniencies and pleasure of a delightful habitation , has afforded me that , which i value much more , the frequent opportunities of your conversation . though i am able to make you no better return than thanks , i hope , that great master , whom i serve , will ; and that god would multiply all temporal and spiritual blessings on you , is , and always shall be , the sincere and hearty prayer of , gentlemen , your most obliged and humble servant , w. sherlock . the contents . the introduction page 1 chap. i. the several notions of death , and the improvement of them 4 sect . i. the first notion of death , that it is our leaving this world , with the improvement of it 6 sect . ii. the second notion of death , that it is our putting off these bodies 35 sect . iii. death considered as our entrance upon a new and unknown state of life 69 chap. ii. concerning the certainty of our death 89 sect . i. a vindication of the iustice and goodness of god in appointing death for all men 92 sect . ii. how to improve this consideration , that we must certainly die 110 chap. iii. concerning the time of our death , and the proper improvement of it 125 sect . i. that the general period of humane life is fixt and determined by god , and that it is but very short 128 sect . ii. what little reason we have to complain of the shortness of humane life 184 sect . iii. what use to make of the fixt term of humane life 144 sect . iv. what use to make of the shortness of humane life 162 sect . v. the time , and manner , and circumstances of every particular man's death , are not determined by an absolute and unconditional decree 185 sect . vi. the particular time when we are to die , is unknown and uncertain to us 196 sect . vii . that we must die but once , or that death translates us to an unchangeable state ; with the improvement of it 234 chap. iv. concerning the fear of death , and the remedies against it 328 the conclusion 351 errata . page 130. l. 8. for unreasonable read unanswerable . p. 214. l. 13. r. at present . a practical discourse concerning death . 9 hebrews 27. it is appointed for men once to die . the introduction . there is not a more effectual way to revive the true spirit of christianity in the world , than seriously to meditate on what we commonly call the four last things ; death , judgment , heaven , and hell : for it is morally impossible men should live such careless lives , should so wholly devote themselves to this world , and the service of their lusts , should either cast off the fear of god , and all reverence for his laws , or satisfie themselves with some cold and formal devotions , were they possest with a warm and constant sense of these things . for what manner of men ought we to be , who know that we must shortly die , and come to judgment , and receive according to what we have done in this world , whether it be good or evil ; either eternal rewards in the kingdom of heaven , or eternal punishments with the devil and his angels . that which first presents it self to our thoughts , and shall be the subject of this following treatise , is death , a very terrible thing , the very naming of which is apt to chill our blood and spirits , and to draw a dark veil over all the glories of this life . and yet this is the condition of all mankind , we must as surely die , as we are born : for it is appointed unto men once to die . this is not the original law of our nature ; for though man was made of the dust of the earth , and therefore was by nature mortal , ( for that which is made of dust is by nature corruptible , and may be resolved into dust again ) yet had he not sinned , he should never have died ; he should have been immortal by grace , and therefore had the sacrament of immortality , the tree of life , planted in paradise . but now by man sin entred into the world , and death by sin , and so death passed upon all men , for that all have sinned , 5 rom. 12. and thus it is decreed and appointed by god by an irreversible sentence , dust thou art , and unto dust thou shalt return . now to improve this meditation to the best advantage , i shall 1. consider what death is , and what wisdom that should teach us . 2. the certainty of our death , that it is appointed unto men once to die . 3. the time of our death , it must be once , but when we know not . 4. the natural fears and terrors of death , or our natural aversions to it , and how they may be allayed and sweetned . chap. i. the several notions of death , and the improvement of them . 1. what death is ; and i shall consider three things in it . 1. that it is our leaving this world. 2. our putting off these earthly bodies . 3. our entrance into a new and unknown state of life ; for when we die , we do not fall into nothing , or into a profound sleep , into a state of silence and insensibility till the resurrection : but we only change our place , and our dwelling ; we remove out of this world , and leave our bodies to sleep in the earth till the resurrection , but our souls and spirits live still in an invisible state. i shall not go about to prove these things , but take it for granted , that you all believe them : for that we leave this world , and that our bodies rot and putrifie in the grave needs no proof , for we see it with our eyes ; and that our souls cannot die , but are by nature immortal , has been the belief of all mankind ; the gods which the heathens worshipped , were most of them no other but dead men , and therefore they did believe , that the soul survived the funeral of the body , or they could never have made gods of them : nay , there is such a strong sense of immortality imprinted on our natures , that very few men , how much soever they have debauched their natural sentiments , can wholly deliver themselves from the fears of another world. but we have a more sure word of prophesie than this ; since life and immortality is now brought to light by the gospel . for this is so plainly taught in scripture , that no man , who believes that , needs any other proof . my business therefore only shall be to show you , how such thoughts as these should affect our minds : what that wisdom is , which the thoughts of death will naturally teach us ; how that man ought to live , who knows , that he must die , and leave his body behind him to rot in the grave , and go himself into a new world of spirits . sect . i. the first notion of death , that it is our , leaving this world , with the improvement of it . 1. first then let us consider death only as our leaving this world : a very delightful place you 'l say , especially when our circumstances are easie and prosperous ; here a man finds whatever he most naturally loves , whatever he takes pleasure in ; the supply of all his wants , the gratification of all his senses , whatever an earthly creature can wish for or desire ; the truth is , few men know any other happiness , much less any thing above it ; they feel what strikes upon their senses ; this they think a real and substantial good , but as for more pure and intellectual joys , they know no more what to make of them , than of ghosts and spirits ; they account them thin vanishing things , and wonder what men mean who talk so much of them : nay good men themselves are apt to be too much pleased with this world , while they are easy here ; something else is necessary to wean them from it , and to cure their fondness of it , besides the thoughts of dying , which makes the sufferings and afflictions and disappointments of this life , so necessary for the best of men. this is one thing which makes the thoughts of death so terrible ; men think themselves very well as they are , and most men think that they cannot be better , and therefore very few are desirous of a change : extream miseries may conquer the love of life , and some few divine souls may long with st. paul to be dissolved and to be with christ , which is best of all , but this world is a beloved place to the generality of mankind , and that makes it a very troublesom thing to leave it : whereas did we rightly consider this matter , it would rectifie our mistakes about these things , and teach us how to value and how to use them . for 1. if we must leave this world , how valuable soever these things are in themselves , they are not so valuable to us . for besides the intrinsick worth of things , there is somthing more required to engage the affections of wise men. viz. propriety and a secure enjoyment . what is not our own , we may admire if it be excellent , but cannot dote on ; and what is worth having , increases or decreases in value proportionably to the length and certainty of its continuance , what we cannot enjoy is nothing to us , how excellent soever it be , and to enjoy it but a little while , is next to not enjoying it , for we cannot enjoy it always ; and such things cannot be called our own , and this shows us , what value we ought to set upon this world , and all things in it ; e'en just so much as upon things that are not our own , and which we cannot keep . we use indeed to call things our own , which we have a legal title to , which no man can by law or justice deprive us of , and this is the only property we can have in these things , a property against all other human claims ; but nothing which can be taken from us , nothing which we must leave , is properly our own ; for in a strict sense nothing is our own but what is essential , either to our being or to our happiness . creatures are proprietors of nothing , not so much as of themselves , for we are his who made us , and who may unmake us again when he pleases ; but yet there are some things proper to our natures , and that is all the natural propriety ; we have ; but what is thus proper to us we cannot be deprived of without ceasing to be , or being miserable . and this proves that the things of this world are not our own , that they are not proper and peculiar to our natures , though they are necessary to this present state of life : while we live here we want them , but when we leave this world we must live without them , and may be happy without them too : there is a great agreeableness between the things of this world and an earthly nature , they are a great support and comfort to us in this mortal state ; and therefore while we live in this world we may value the enjoyments of it , for the ease and conveniencies of life ; but we must neither call this life nor any enjoyments of it our own , because they are short and perishing ; we are here but as travellers in an inn , it is not our home and country , it is not our portion and inheritance but a moveable and changeable scene , which is entertaining at present , but cannot last . let us then consider , how we ought to value such things as these , and to make it as plain and self-evident as i can , i shall put some easie and familiar cases . 1. suppose you were a travelling through a very delightful country , where you met with all the pleasures and conveniencies of life , but knew , that you must not tarry there , but only pass through it ; would you think it reasonable to set your affections so much upon it , as to make it uneasie to you to leave it ? and shall we then grow so fond of this world , which we must only pass thorough , where we have no abiding city , as to enslave our selves to the lusts and pleasures of it , and to carry out of this world such a passion for it , as shall make us miserable in the next : for tho' death will separate us from this world , we are not sure that it will cure our earthly passions ; we may still find the torment of sensual appetites , when all sensual objects are removed : this was all the purgatory-fire st. austin could think of , that those who loved this world too much here , though otherwise innocent and vertuous men , should be punished with fruitless desires and hankerings after this world in the next ; which is a mixt torment of desire and despair . for though indeed it is only living in these bodies , which betrays the soul to such earthly affections , yet when the impression is once made , and is strong and vigorous , we are not sure that merely putting off these bodies will cure it ; as we see age it self in old sinners does not cure the wantonness of desire , when the body is effaete and languid ; and this i should think were reason enough to convince every man , who considers , that he is not to live here always , how much it concerns him not to grow over-fond of present things ; for to contract an eternal passion for what we cannot always enjoy , must needs make us miserable . 2. if then we must not entertain a fondness for those things , which we cannot keep , let us in the next place consider , how we must use those things , which we have but a present and momentary possession of ; for use is apt to beget a fondness . suppose then again , that in your travels abroad , you pass through such a delightful country , what is it , that prevents your fondness , but only considering , that you are not at home , that you must not always see and enjoy what you now do ; and therefore all the fine things you meet with , you rather look upon as curiosities to be remarked in story , or to be tried by way of experiment , or to be used for present necessity , than as such things which are to be enjoyed , which you know they are not : and did we use the world thus , we should never grow over fond of it . those , who marry would be as though they married not , and those who weep , as though they wept not ; and those who rejoyce , as though they rejoyced not , and those who use this world , as not abusing it , because the fashion of this world passeth away : the world it self will not last long , though it will outlast us , but we are to continue here so little a while , that we have no reason to call it our home , or to place our enjoyment in it : it is an old and a good distinction , that some things are only for use , and somethings for enjoyment . the first we value only for their use , the second we account our happiness . now it is certain , that what is transient and momentary can be only for use , for man is a miserable creature , if what is his happiness , be not lasting ; and a very foolish creature if he places his happiness in what is not lasting . now this should make a vast difference in our affections to things . we cannot blame any man who lets loose his affections upon that which is his happiness ; for there neither can nor ought to be any bounds set to our desires or enjoyment of our true happiness ; but what we account only for use , we have no farther concernment for , but only as it is of use to us ; and this confines our desires and affections to its use ; and were this the measure of our love to present things as it ought to be , we could not err , nor entertain any troublesom or vicious passion for them : as for instance ; what is the natural use of eating and drinking but to repair the decays of nature , and preserve our bodies in health and vigour ? now as great delicacies , and curiosities , as there are in nature both of food and liquors , if men valued them only for their use , they would never be guilty of excess , nor grow so fond of them , as if they were made only to eat and drink , and to judge of the differences of tasts . to value things for their use , is to value them no farther than they are useful , and this is the only value which is due to things which we must leave ; for they can be only for present use : but when we come to place our happiness , as all sensual men do , in things which were designed only for our use ; it both makes us extravagant in the use of them , [ which often proves a great mischief to us in this world ; ] and creates such an unnatural passion for them , as they cannot answer , which makes them vain and empty and unsatisfactory while we have them , and fills us with vexation , and all the restlesness of a furious passion and appetite when we want them ; as we must do at one time or other , either before , or to be sure when we leave this world. 3. let us suppose again , that in our passage through forreign countries , where we are not to stay long , we should not meet with all those necessaries and conveniencies of life , which we have at home ; that the country is barren , the way rough and mountainous ; the road infested with thieves and robbers , but without any convenient reception for travellers ; the people rude and barbarous , and insolent to strangers : will a wise man be over-solicitous about such hardships as these in travelling ? does he not comfort himself , that he is not to stay there , that this will not last long ; that these difficulties will only recommend his own country to him , and make him hasten home again , where he shall remember with pleasure , what is now uneasy and troublesom ? and is there not as much reason for christians to bear all the evils and casualties and sufferings of this life with an equal mind , remembring that they are not to stay always here ? that this life is but their pilgrimage , they are from home , and therefore must expect the usage , which strangers and travellers ordinarily meet with : that they are not to live here always , is a sufficient proof , that their happiness does not consist in present things , and then if they can make a shift , though it may be it is a hard shift , to pass through this world , the scene will be altered , and they shall find a kinder reception in the next . this is the foundation of contentment in all conditions , and of patience under sufferings , that death , which is not far off , when it removes us out of this world , will remove us from all the sufferings of it : and why should we not bear up with the courage and resolution of travellers in the mean time ; when we have home , a peaceful and eternal home in our prospect . 4. once more , to conclude this argument : suppose a man in his travels through a forreign country , should be commanded immediately to leave the country , unless he would forswear ever returning to his own country again . would not a wise man consider , that if he had not been commanded to leave that country , he did not intend to have staid long in it ; and therefore it would be an unaccountable folly and madness in him , to abjure his own country , where his father and kindred and inheritance is , only to gratifie his curiosity in staying a little longer there . and can we then think it a hard command ( when we know we must shortly die , and leave this world , that whether we will or no , we cannot stay long in it ) to sacrifice our very lives , rather than renounce our hopes of heaven and a better life : when we know that we must leave this world ; what does it signifie to die a little sooner than it may be in the course of nature we should , to obtain an immortal life ? to go to that blessed jesus , who lived in this world for us , and died for us , and is ready to receive us into that blessed place where he is , that we may behold his glory . i am sure it is a very foolish thing for a man , who must die to forfeit an immortal life , to reprieve a mortal and perishing life for some few years . ii. as death , which is our leaving this world , proves that these present things are not very valuable to us , so it proves , that they are not the most valuable things in their own natures ; though we were to enjoy them always , it would be but a very mean and imperfect state in comparison of that better life , which is reserved for good men in the next world. for 1. it is congruous to the divine wisdom and goodness , that the best things should be the most lasting . wisdom dictates this ; for it is no more than to give the preference to those things which are best . the longest continuance gives a natural preference to things ; we always value those things most , which we shall enjoy longest , and therefore to give the longest duration to the worst things , is to set the greatest value on them , and to teach mankind to prefer them before that , which is better . what we value most , we desire to enjoy longest , and were it in our power , we would make such things the most lasting ; which shows , that it is the natural sense of mankind , that the best things deserve to continue longest , and therefore we need not doubt , but that infinite wisdom , which made the world , has proportioned the continuance of things to their true worth . and if god have made the best things the most lasting , then the next world in its own intrinsick nature is as much better then this world , as it will last longer . for this is most agreeable to the divine goodness too , and gods love to his creatures , that what is their greatest and truest happiness should be most lasting . for if god have made man capable of different degrees and states of happiness , of living in this world and in the next , it is an expression of more perfect goodness ( as it is most for the happiness of his creatures ) that the most perfect state of happiness should last the longest ; for the more perfectly happy we are , the more do we experience the divine goodness , and he is the most perfectly happy , who has the longest enjoyment of the best things . 2. it seems most agreeable also to the divine wisdom and goodness , that where god makes such a vast change in the state of his creatures , as to remove them from this world to the next , the last state should be the most perfect and happy . i speak now of such creatures , as god designs for happiness , for the reason alters where he intends to punish . but where god intends to do good to creatures , it seems a very improper method to translate them from a more perfect and happy to a less happy state . every abatement of happiness is a degree of punishment , and that which those men are very sensible of , who have enjoyed a more perfect happiness : and therefore we may certainly conclude , that god would not remove good men out of this world , were this the happiest place . yes , you 'l say , death is the punishment of sin , and therefore it is a punishment to be removed out of this world , which spoils that argument , that this world is not the happiest place , because god removes good men out of it : for this is the effect of that curse , which was entailed on mankind for the sin of adam , dust thou art , and to dust thou shalt return . now i grant , death , as it signifies a separation of soul and body , and the death of both , which was included in that curse , was a curse and a punishment , but not as it signifies leaving this world , and living in the next . we have some reason to think , that though man should never have died , if he had not sinned , yet he should not always have lived in this world. human nature was certainly made for greater things than the enjoyment of sense : it is capable of nobler advancements ; it is related to heaven , and to the world of spirits : and therefore it seems more likely , that had man continued innocent , and by the constant exercise of wisdom and vertue improved his faculties , and raised himself above this body , and grown up into the divine nature and life , after a long and happy life here , he should have been translated into heaven , as enoch and elias were without dying . for had all men continued innocent , and lived to this day , and propagated their kind , this little spot of earth had many ages since been over-peopled , and could not have subsisted without transplanting some colonies of the most divine and purified souls into the other world. but however that be , it is certain , that being removed out of this world and living in heaven is not the curse : this fallen man had no right to ; for he , who by sin had forfeited an earthly paradise , could not hereby gain a title to heaven . eternal life is the gift of god through iesus christ our lord , it is the reward of good men , of a well spent life in this world , of our faith and patience in doing and suffering the will of god ; it is our last and final state , where we shall live for ever , and therefore the argument is still good , that this world cannot be the happiest place , for then heaven could not be a reward . though all men are under the necessity of dying , yet if this world had been the happiest place , god would have raised good men to have lived again in this world , which he could as easily have done , as have translated them to heaven . now if this world be not the happiest place , if present things be not the most valuable , as appears from this very consideration , that we must leave this world ( for to this i must confine my discourse at present ) there are several very good uses to be made of this . as 1. to rectifie our notions about present things . 2. to live in expectation of some better things . 3. not to be over-concerned about the shortness of our lives here . 1. to rectify our notions about present things . 't is our opinions of things which ruin us . for what mankind account their greatest happiness , they must love , and they must love without bounds or measures : and it would go a great way to cure our extravagant fondness and passion for these things , could we perswade our selves that there is any thing better . but this i confess , is a very hard thing for most men to do , because present things have much the advantage of what is absent and future . some who believe another life after this , what ever great things they may talk of the other world , yet do not seem throughly perswaded , that the next world is a happier state than this ; for i think they could not be so fond of this world , if they were . and the reason of it is plain , because happiness cannot be so well known , as by feeling ; now men feel the pleasures and happiness of this world , but do not feel the happiness of the next , and therefore are apt to think , that that is the greatest happiness , which does most sensibly affect them . but would they but seriously consider things , they might see reason to think otherwise , that the unknown joys and pleasures of the other world are much greater than any pleasures , which they feel here . for let us thus reason with our selves . i find i am mortal , and must shortly leave this world ; and yet i believe , that my soul cannot die , as my body does , but shall only be translated to another state : whatever i take pleasure in in this world , i must leave behind me , and know not what i shall find in the next : but surely the other world , where i must live for ever , is not worse furnished than this world , which i must so quickly leave . for has god made me immortal , and provided no sorts of pleasures and entertainments for an immortal state , when he has so liberally furnished the short and changeable scene of this life ? i know not indeed what the pleasures of the next world are , but no more did i know , what the pleasures of this world were till i came into it , and therefore that is no argument that there are no pleasures there , because i do not yet know them ; and if there be any pleasures there , surely they must be greater , than what are here , because it is a more lasting state : for can we think , that god has emptied all his stores and treasures into this world ? nay , can we think , that he has given us the best things first , where we can only just tast them , and leave them behind us ? which is to excite and provoke an appetite , which shall be restless and uneasy to eternity . no surely ! the other world must be infinitely a more happy place than this , because it will last infinitely longer ; the divine wisdom and goodness has certainly reserved the best things for eternity ; for as eternal beings are the most perfect , so they must be the most happy too ; unless we can separate perfection and happiness : and therefore i cannot but conclude , that there are greater pleasures , that there is a happier state of life then this , because there is a life which lasts for ever . 2. this will naturally teach us to live in expectation of better things , of greater , though unknown and unexperienced pleasures , which methinks all men should do , who know , that there are better things to be had ; and that they must go into that state , where these better things are to be had . for can any man be contented with a less degree of happiness , who knows there is a greater ? this is stupidity and baseness of spirit ; an ignoble mind , which is not capable of great hopes ; ambition and covetousness indeed are ill names , but yet they are symptoms of a great and generous soul , and are excellent vertues , when directed to their right objects , that is , to such objects as are truely great and excellent , for it is only the meanness of the object , which makes them vices ; to be ambitious of true honour , of the true glory and perfection of our natures , is the very principle and incentive of vertue : but to be ambitious of titles , of place , of some ceremonious respects , and civil pageantry , is as vain and little , as the things are which they court . to be covetous of true and real happiness , to set no bounds nor measures to our desire or pursuit of it , is true greatness of mind , which will take up with nothing on this side perfection ; for god and nature have set no bounds to our desires of happiness , but as it is in natural , so it ought to be in moral agents , every thing grows till it comes to its maturity and perfection ; but then covetousness is a vice , when men mistake their object , and are insatiable in their desires of that which is not their happiness ; as gold and silver , houses and lands , what is more than we want , and more than we can use , cannot be the happiness of a man. and thus it is on the other hand ; though humility be a great vertue , as it is opposed to earthly ambitions , as it sets us above the little opinions and courtship of the world , which are such mean things , as argue meanness of spirit to stoop to them ; yet it is not humility , but sordidness , to be regardless of true honour . thus to be contented with our external fortune in this world , what ever it be ; to be able to see the greater prosperity and splendor of other men , without envy , and without repining at our own meanness is a great vertue ; because these things are not our happiness , but for the use and conveniencies of this present life , and to be contented with a little of them for present use , is an argument , that we do not think them our happiness , which is the true excellency of this vertue of contentment ; but to be contented , if we may so call it , to want that which is our true happiness , or any degree or portion of it , to be contented never to enjoy the greatest and the best things , is a vice which contradicts the natural desires of happiness , and you may call it what you will , if you can think of any name bad enough for it . it is the most despicable temper in the world , to have no sense of true honour or happiness , or when we know there are greater and better things , to take up with some low enjoyments . and therefore let the thoughts of this ennoble our minds , and since there are better things in the other world , let us use our utmost endeavours to possess our selves of them ; let us live like men , who are born for greater things then this world affords ; let us endeavour to inform our selves , what the happiness of the next world is , and how we may attain it , and let us use all present things , as those who know there are infinitely greater and better things , reserved for us in the next world. iii. this should teach us also , not to be over-concerned for the shortness of our lives . our lives indeed are very short , they flie away like a shadow , and fade like the flowers of the field , and this were a very unsupportable thought , were there either no life after this , or not so happy a life as this . but besides all the other proofs we have of another life , the very shortness of our lives may convince us , that death does not put an end to our being . for can we imagine , that so noble a creature as man is , was made for a day . man , i say , who is big with such immortal designs , full of projects for future ages , who can look backward and forward , and see an eternity without beginning and without end . who was made to contemplate the wonders of nature and providence , and to admire and adore his maker ? who is the lord of this lower world , but has eyes to look up to heaven , and view all the glories of it , and to pry into that invisible world which this veil of flesh intercepts the sight of : man , who is so long a child , and by such slow steps arrives to the use of reason , and by that time he has got a little knowledge , and is earnestly seeking after more ; by that time he knows , what it is to be a man , and to what purpose he ought to live , what god is , and how much he is bound to love and worship him ; while he is ennobling his soul with all heavenly qualities and vertues , and coppying out the divine image ; when the glories of humane nature begin to appear , and to shine in him , that is , when he is most fit to live , to serve god and men ; then i say , either this mortal nature decays , and dust returns to its dust again , or some violent distemper or evil accident cuts him off in a vigorous age , and when with great labour and industry he is become fit to live , he must live no longer . how is it possible to reconcile this with the wisdom of god , if man perishes when he dies ; if he ceases to be , as soon as he comes to be a man. and therefore we have reason to believe , that death only translates us into another world , where the beginnings of wisdom and vertue here grow up into perfection ; and if that be a more happy place than this world , as you have already heard , we have no reason to quarrel , that we live so little a while here . for seting aside the miseries and calamities , the troubles and inconveniencies of this life , which the happiest men are exposed to ( for our experience tells us , that there is no complete and unmixt happiness here ) setting aside , that this world is little else than a scene of misery to a great part of mankind , who struggle with want and poverty , labour under the oppressions of men , or the pains and sicknesses of diseased bodies , yet if we were as happy as this world could make us , we should have no reason to complain that we must exchange it for a much greater happiness . we now call it death to leave this world , but were we once out of it , and enstated in the happiness of the next , we should think it were dying indeed to come into it again . we read of none of the apostles , who did so passionately desire to be dissolved and to be with christ , as st. paul , and there was some reason for it , because he had had a tast of that happiness , being snatched up into the third heavens indeed could we see the glories of that place , it would make us impatient of living here , and possibly , that is one reason , why they are concealed from us , but yet reason tells us , that if death translate us to a better place , the shortness of our lives here is an advantage to us , if we take care to spend them well , for we shall be the sooner possest of a much happier life . iii. from this notion of death , that it is our leaving this world , i observe farther , what this life is , only a state of growth and improvement of trial and probation for the next : there can be no doubt of this , if we consider what the scripture tells us of it , that we shall be rewarded in the next world , as we have behaved our selves in this : that we shall receive according to what we have done in the body whether good or evil : which proves , that this life is only in order to the next ; that our eternal happiness or misery shall bare proportion to the good or evil , which we have done here . and when we only consider , that after a short continuance here , man must be removed out of this world , if we believe , that he does not utterly perish when he dies , but subsists still in another state , we have reason to believe , that this life is only a preparation for the next . for why should a man come into this world , and afterwards be removed into another , if this world had no relation , nor subordination to the next ? indeed it is evident that man is an improvable creature , not created at first in the utmost perfection of his nature , nor put into the happiest state he is capable of , but trained up to perfection and happiness by degrees . adam himself in a state of innocence was but upon his good behaviour , was but a probationer for immortality , which he forfeited by his sin ; and as i observed before , it is most probable , that had he continued innocent , and refined and exalted his nature by the practise of divine vertues , he should not have lived always in this world , but have been translated into heaven . and i cannot see , how it is inconsistent with the wisdom of god to make some creatures in a state of probation ; that as the angelical nature was created so pure at first , as to be fit to live in heaven ; so man , though an earthly , yet a reasonable creature , might be in a capacity , by the improvement of his natural powers , of advancing himself thither : as it became the manifold wisdom of god to create the earth as well as the heavens , so it became his wisdom to make man to inhabitate this earth , for it was not fitting , that any part of the world should be destitute of reasonable beings to know and adore their maker , and to ascribe to him the glory of his works : but then since a reasonable nature is capable of greater improvements than to live always in this world , it became the divine goodness to make this world only a state of probation and discipline for the next , that those who by a long and constant practice of vertue had spiritualized their natures into a divine purity , might ascend into heaven , which is the true center of all intelligent beings . this seems to be the original intention of god in making man , and then this earthly life was from the beginning but a state of growth and improvement to make us fit for heaven , though without dying . but to be sure the scene is much alter'd now , for adam by his sin made himself mortal , and corrupted his own nature , and propagated a mortal and corrupt nature to his posterity ; and therefore we have no natural right to immortality , nor can we refine our souls into such a divine purity as is fit for heaven , by the weakned and corrupted powers of nature ; but what we cannot do , christ has done for us ; he has purchast immortality for us by his death , and quickens and raises us into a new life by his spirit ; but since still we must die , before we are immortal , it is more plain than ever , that this life is only in order to the next , that the great business we have to do in this world , is to prepare ourselves for immortality and glory . now if our life in this world be onely in order to another life , we ought not to expect our complete happiness here , for we are only in the way to it ; we must finish the work god has given us to do in this world , and expect our reward in the next : and if our reward cannot be had in this world , we may conclude , that there is something much better in the next world , than any thing here . if this life be our time to work in , we should not consult our ease and softness and pleasures here , for this is a place of labour and diligence , not of rest : we are a travelling to heaven , and must have our eye on our journeys end , and not hunt after pleasures and diversions in the way . the great end of living in this world is to be happy in the next , and therefore we must wisely improve present things , that they may turn to our future account . must make to our selves friends of the mammon of unrighteousness , that when we fail , they may receive us into everlasting habitations . what concerns a better life must take up most of our thoughts and care , and whatever endangers our future happiness must be rejected with all its charms . it would not be worth the while to live some few years here , were we not to live for ever , and therefore it becomes a wise man , who remembers , that he must shortly leave this world , to make this present life wholly subservient to his future happiness . sect . ii. the second notion of death , that it is our putting off these bodies . ii. let us now consider death as it is our putting off these bodies ; for this is the proper notion of death , the separation of soul and body , that the body returns to dust , the soul or spirit unto god , who gave it : when we die , we do not cease to be , nor cease to live , but only cease to live in these earthly bodies , the vital union between soul and body is dissolved , we are no longer encloister'd in a tabernacle of flesh , we no longer feel the impressions of it , neither the pains nor pleasures of the body can affect us , it can charm , it can tempt no longer . this needs no proof , but very well deserves our most serious meditations . for , 1. this teaches us the difference and distinction between soul and body , which men , who are sunk into flesh and sense are so apt to forget , nay , to lose the very notion and belief of it : all their delights are fleshly , they know no other pleasures , but what their five senses furnish them with ; they cannot raise their thoughts above this body , nor entertain any noble designs , and therefore they imagine , that they are nothing but flesh and blood , a little organized and animated clay , and it is no great wonder , that men who feel the workings and motions of no higher principle of life in them , but flesh and sense , should imagine that they are nothing but flesh themselves : tho' methinks when we see the senseless and putrefying remains of a brave man before us , it is hard to conceive , that this is all of him , that this is the thing which some few hours ago could reason and discourse , was fit to govern a kingdom , or to instruct mankind , could despise flesh and sense , and govern all his bodily appetites and inclinations , was adorned with all divine graces and vertues , was the glory and pride of the age ; and is this dead carkase , which we now see , the whole of him ? or was there a more divine inhabitant , which animated this earthly machine , which gave life , and beauty , and motion to it , but is now removed ? to be sure , those who believe , that death does not put an end to their being , but only removes them out of this body , which rots in the grave , while their souls survive , live and act , and may be happy in a separate state , should carefully consider this distinction between soul and body , which would teach them a most divine and heavenly wisdom . for when we consider , that we consist of soul and body , which are the two distinct parts of man , this will teach us to take care of both : for can any man , who believes he has a soul , be concerned only for his body ? a compound creature cannot be happy , unless both parts of him enjoy their proper pleasures . he who enjoys onely the pleasures of the body , is never the happier for having a humane and reasonable soul ; the soul of a beast would have done as well , and it may be better ; for bruit creatures relish bodily pleasures as much , and it may be more , than men do , and reason is very troublesome to men who resolve to live like bruits ; for it makes them ashamed and afraid , which in many cases hinders , or at least allays their pleasures : and why should not a man desire the full and entire happiness of a man ? why should he despise any part of himself , and that , as you shall hear presently , the best part too ? and therefore at least we ought to take as much care of our souls as of our bodies : do we adorn our bodies that we may be fit to be seen , and to converse with men , and may receive those respects which are due to our quality and fortune ; and shall we not adorn our souls too , with those christian graces which make us lovely in the sight of god and men ? the ornament of a meek and quiet spirit , which is in the sight of god of great price ; which st. peter especially recommends to christian women as a more valuable ornament than the outward adorning of plaiting the hair , or wearing gold , or putting on of apparel , 1 peter 3. 3 , 4. the ornaments of wisdom and prudence , of well governed passions , of goodness and charity , give a grace and beauty to all our actions , and such a pleasing and charming air to our very countenance , as the most natural beauty , or artificial washes and paints can never imitate . are we careful to preserve our bodies from any hurt , from pains and sickness , from burning feavers , or the racking gout or stone , and shall we not be as careful of the ease of the mind too ? to quiet and calm those passions which when they grow outragious , are more intollerable than all natural or artificial tortures ; to moderate those desires , which rage like hunger and thirst ; those fears which convulse the mind with trembling and paralytick motions ; those furious tempests of anger , revenge , and envy , which rufle our minds , and fill us with vexation , restlesness and confusion of thoughts ; especially those guilty reflections upon ourselves , that worm in the conscience which gnaws the soul , and torments us with shame and remorse , and dreadful expectations of an avenger ▪ these are the sicknesses and distempers of the soul ; these are pains indeed more sharp and pungent and killing pains than our bodies are capable of ; the spirit of a man can bear his infirmity , natural courage , or the powers of reason , or the comforts of religion , can support us under all other sufferings , but a wounded spirit who can bear ? and therefore a man , who loves ease , should in the first place take care of the ease of his mind , for that will make all other sufferings easie ; but nothing can support a man whose mind is wounded . are we fond of bodily pleasures ? are we ready to purchase them at any rate ? and if we be men , why should we despise the pleasures of the mind ? if we have souls , why should we not reap the benefit and the pleasures of them ? do you think there are no pleasures proper to the soul ? have we souls that are good for nothing ? of no use to us , but only to relish the pleasures of the body ? ask those who have tried , what the pleasures of wisdom and knowledge are , which does as much excel the pleasures of seeing , as truth is more beautiful and glorious than the sun : ask them what a pleasure it is to know god , the greatest and best being , and the brightest object of our minds , to contemplate his wisdom and goodness and power in the works of creation and providence ; to be swallowed up in that stupendious mystery of love , the redemption of sinners by the incarnation and sufferings of the son of god : ask them , what the pleasures of innocence and vertue are ; what the feast of a good conscience means ; which is the greatest happiness , to give or to receive ; what the joys even of sufferings and persecutions , of want and poverty and reproach are for the sake of christ : ask a devout soul , what transports and ravishments of spirit he feels , when he is upon his knees , when with st. paul he is even snatched up into the third heavens , filled with god , overflowing with praises and divine joys : and does it not then become a man , who has a reasonable soul , to seek after these rational , these manly , these divine pleasures , the pleasures of the mind and spirit , which are proper and peculiar to a reasonable creature ? let him do this , and then let him enjoy the pleasures of the body as much as he can , which will be very insipid and tastless , when his soul is ravished with more noble delights . in a word , if we are so careful to preserve the life of our bodies , which we know must die , and rot and putrifie in the grave , methinks we should not be less careful to preserve the life of our souls , which is the only immortal part of us : for though our souls cannot die , as our bodies do , yet they may be miserable , and that is called eternal death , where the worm never dieth , and the fire never goeth out : for to be always miserable , is infinitely worse than not to be at all , and therefore is the most formidable death . and if we are so unwilling to part with these mortal bodies , we ought in reason to be much more afraid to lose our souls . ii. that death is our putting off these bodies , teaches us , that the soul is the only principle of life and sensation : the body cannot live without the soul , but as soon as it is parted from it , it loses all sence and motion , and returns to its original dust ; but the soul can and does live without the body , and therefore there is the principle of life . this may be thought a very common and obvious observation , and indeed so it is ; but the consequences of this are not so commonly observed , and yet are of great use and moment . for 1. this shews us , that the soul is the best part of us , that the soul indeed is the man , because it is the only seat of life and knowledge , and all sensations ; for a man is a living , reasonable , and understanding being , and therefore a living reasonable soul ( not an earthly body , which has no life or sense , but what it derives from the soul ) must be the man : hence in scripture soul so frequently signifies the man ; thus we read of the souls that were born to iacob , and the souls that came with him into aegypt , 46. gen. that is his sons : and soul signifies our selves , a friend which is as thy own soul , that is , as dear to us as our selves , 13. deut. 6. and ionathan loved david as his own soul , that is , as himself , 1 sam. 18. 3. for in propriety of speech , the body has no sense at all , but the soul lives in the body , and feels all the motions and impressions of it ; so that it is the soul only that is capable of happiness or misery , of pain or pleasure ; and therefore it is the only concernment of a wise man to take care of his soul ; as our saviour tells us , what shall it profit a man , though he gain the whole world , and lose his own soul , or what shall a man give in exchange for his soul ? 16. matth. 26. the reason of which is easily apprehended , when we remember , that the soul only is capable of happiness or misery , that it is the soul which must enjoy every thing else ; and what can the whole world then signifie to him who has no soul to enjoy it , whose soul is condemned to endless and eternal miseries ? such a miserable soul is as uncapable of enjoying the world , or any thing in it , as if it had lost its being . 2ly , hence we learn the true notion of bodily pleasures , that they are such pleasures as the soul feels by its union to the body ; for it is not the body that feels the pleasures , but the soul , though the body be the instrument of them : and therefore how fond soever we are of them , we may certainly conclude , that bodily pleasures are the meanest pleasures of humane nature ; because the union to these earthly bodies is the meanest and most despicable state of reasonable souls . these are not its proper and genuine pleasures , which must result from its own nature and powers , but are only external impressions , the light and superficial touches of matter ; and it would be very absurd to conceive , that the soul , which is the onely subject of pleasure , should have no pleasures of its own , but borrow its whole happiness from its affinity and alliance to matter ; or that its greatest pleasures should be owing to external impressions , not to the actings of its own natural faculties and powers : which may convince us , as i observed before , that the pleasures of the mind are much the greatest and noblest pleasures of the man ; and he who would be truly happy , must seek for it not in bodily entertainments , but in the improvements and exercise of reason and religion . 3ly , hence we learn also , that the body was made for the soul , not the soul for the body ; as that which in it self has no life and sense , is made for the use of that which has . the body is only a convenient habitation for the soul in this world , an instrument of action , and a tryal and exercise of vertue ; but the soul is to use the body and to govern it , to tast its pleasures , and to set bounds to them , to make the body serviceable to the ends and purposes of reason and vertue , not to subject reason to passion and sense : if the body was made for the use of the soul , it was never intended the soul should wholly consorm it self to it , and by its sympathy with corporeal passions , transform it self into a sensual and brutish nature . such degenerate creatures are those , who live only to serve the body , who value nothing else , and seek for nothing else , but how to gratifie their appetites and lusts , which is to invert the order of nature , to fall in love with our slaves , and change fortunes and shackles with them . that our saviour might well say , he that commiteth sin is the servant of sin ; for this is a vile and unnatural subjection to serve the body , which was made to serve the soul ; such men shall receive the reward of slaves , to be turned out of god's family , and not to inherit with sons and freemen , as our saviour adds , the servant abideth not in the house for ever , but the son abideth for ever , if the son therefore shall make you free , ye shall be free indeed , 8 john 31 , 32. iii. that death , which is our leaving this world , is nothing else but our putting off these bodies , teaches us , that it is only our union to these bodies , which intercepts the sight of the other world : the other world is not at such a distance from us , as we may imagine ; the throne of god indeed is at a great remove from this earth , above the third heavens , where he displays his glory to those blessed spirits which encompass his throne ; but as soon as we step out of these bodies , we step into the other world , which is not so properly another world ( for there is the same heaven and earth still ) as a new state of life . to live in these bodies is to live in this world , to live out of them , is to remove into the next : for while our souls are confined to these bodies , and can look only through these material casements , nothing but what is material can affect us , nay nothing but what is so gross , that it can reflect light , and convey the shapes and colours of things with it to the eye : so that though within this visible world , there be a more glorious scene of things , than what appears to us , we perceive nothing at all of it . for this vail of flesh parts the visible and invisible world : but when we put off these bodies , there are new and surprizing wonders present themselves to our view , when these material spectacles are taken off , our souls with its own naked eyes , sees what was invisible before : and then we are in the other world , when we can see it , and converse with it : thus st. paul tells us , that when we are at home in the body , we are absent from the lord ; but when we are absent from the body , we are present with the lord , 2 cor. 5. 6 , 8. and methinks this is enough to cure us of our fondness for these bodies , unless we think it more desirable to be confined to a prison , and to look through a grate all our lives , which gives us but a very narrow prospect , and that none of the best neither , then to be set at liberty to view all the glories of the world. what would we give now for the least glimpse of that invisible world , which the first step we take out of these bodies will present us with : there are such things as eye hath not seen , nor ear heard , neither hath it entred into the heart of man to conceive : death opens ours eyes , enlarges our prospect , presents us with a new and more glorious world , which we can never see , while we are shut up in flesh , which should make us as willing to part with this vail , as to take the film off of our eyes , which hinders our sight . iv. if we must put off these bodies , methinks we should not much glory nor pride ourselves in them , nor spend too much of our time about them ; for why should that be our pride , why should that be our business , which we must shortly part with ? and yet as for pride , these mortal corruptible bodies , and what relates to them , administer most of the occasions of it : some men glory in their birth , and in their descent from noble ancestors , and ancient families ; which , besides the vanity of it , for if we trace our pedigrees to their original , it is certain , that all our families are equally ancient , and equally noble , for we descend all from adam ; and in such a long descent as this , no man can tell , whether there have not been beggars and princes in those which are the noblest and meanest families now : yet , i say , what is all this , but to pride ourselves in our bodies , and our bodily descent , unless men think that their souls are derived from their parents too . indeed our birth is so very ignoble , whatever our ancestors are , or however it may be dissembled with some pompous circumstances , that no man has any reason to glory in it ; for the greatest prince is born like the wild asses colt. others glory in their external beauty ; which how great and charming soever it be , is but the beauty of the body , which if it be spared by sickness and old age , must perish in the grave ; death will spoil those features and colours which are now admired , and after a short time , there will be no distinction between this beautiful body , and common dust. others are guilty of greater vanity than this , and what nature has denied , they supply by art ; they adorn their bodies with rich attire , and many times such bodies as will not be adorned , and then they glory in their borrowed feathers : but what a sorry beauty is that , which they cannot carry into the other world ? and if they must leave their bodies in the grave , i think there will be no great occasion in the other world for their rich and splendid apparel , which will not fit a soul. thus what do riches signifie , but to minister to the wants and conveniences and pleasures of the body ? and therefore to pride ourselves in riches , is to glory in the body too ; to think our selves more considerable than other men , because we can provide better for our bodies than they can . and what a mean and contemptible vice is pride , whose subject and occasion is so mean and contemptible ? to pride ourselves in these bodies which have so ignoble an extraction , are of so short a continuance , and will have so ignoble an end , must lie down in the grave , and be food for worms . as for the care of our bodies ; that must unavoidably take up great part of our time , to supply the necessities of nature , and to provide the conveniences of life ; but this may be for the good of our souls too , as honest labour and industry and ingenious arts are ; but for men to spend their whole time in sloth and luxury , in eating and drinking and sleeping , in dressing and adorning their bodies , or gratifying their lusts , this is to be vile slaves and servants to the body , to bodies which neither need nor deserve this from us : after all our care , they will tumble into dust , and commonly much the sooner for our indulgence of them . v. if death be our putting off these bodies , then it is certain , that we must live without these bodies , till the resurrection ; nay , that we must always live without such bodies as these are : for though our bodies shall rise again , yet they shall be changed and transformed into a spiritual nature ; as st. paul expresly tells us , 1 cor. 15. 42 , 43 , 44. it is sown in corruption , it is raised in incorruption ; it is sown in dishonour , it is raised in glory ; it is sown in weakness , it is raised in power ; it is sown a natural body , it is raised a spiritual body : for as he adds , 50 v. flesh and blood cannot inherit the kingdom of god , neither can corruption inherit incorruption . which is true of a fleshly soul , but here is understood of a body of flesh and blood , which is of a corruptible nature : as our reason may satisfie us , that such gross earthly bodies , as we now carry about with us , cannot live and subsist in those pure regions of light and glory , which god inhabits ; no more than you can lodge a stone in the air , or breathe nothing but pure aether : and therefore our glorified bodies will have none of those earthly passions which these earthly bodies have , will relish none of the pleasures of flesh and blood ; that upon this account we may truly say , that when we once put off these bodies , we shall ever after live without them . now the use of this observation is so very obvious , that methinks no man can miss it ; for when we consider , that we must put off these bodies , and for ever live without them , the very next thought in course is , that we ought to live without our bodies now , as much as possibly we can , while we do live in them ; to have but very little commerce with flesh and sense ; to wean ourselves from all bodily pleasures , to stifle its appetites and inclinations , and to bring them under perfect command and government ; that when we see it fit , we may use bodily pleasures without fondness , or let them alone without being uneasie for want of them ; that is , that we may govern all our bodily appetites , not they govern us . for a wise man should thus reason with himself : if i grow so fond of this body , and the pleasures of it , if i can relish no other pleasures , if i value nothing else , what shall i do , when i leave this body ? for bodily pleasures can last no longer than my body does ; what shall i do in the next world , when i shall be striped of this body , when i shall be a naked soul ? or whatever other covering i may have , shall have no flesh and blood about me ; and therefore all the pleasures i value now , will then vanish like a dream ; for it is impossible to enjoy bodily pleasures when i have no body : and though there were no other punishments in the next life , yet it is a great pain to me now , to have my desires disappointed , or delayed ; and should i retain the same fondness for these things in the next world , where they cannot be had , the eternal despair of enjoying them would be punishment enough . indeed we cannot tell what alteration our putting off these bodies will make in the temper and disposition of our minds . we see that a long and severe fit of sickness , while it lasts , will make men absolute philosophers , and give them a great contempt of bodily pleasures , nay , will make the very thoughts of those pleasures nauseous to them , which they were very fond of in health . long fasting and abstinence , and other bodily severities , are an excellent means to alter the habits and inclinations of the mind ; and one would think , that to be separated from these bodies , must needs make a greater alteration in our minds , than either sickness or bodily severities : that i dare not say , that a sensual man , when he is separated from this body , shall feel the same sensual desires and inclinations , which he had in it , and shall be tormented with a violent thirst after those pleasures which he cannot enjoy in a separate state : but this i dare say , that a man who is wholly sunk into flesh and sense , and relishes no other pleasures , is not capable of living happily out of this body ; unless you could find out a new scene of material and sensible pleasures to entertain him ; for though the particular appetites and inclinations of the body may cease , yet his very soul is sensualized , and therefore is uncapable of the pleasures of a spiritual life . for indeed setting aside that mischief , which the unruly lusts and appetites of men , and the immoderate use of bodily pleasures does either to the persons themselves , or to publick societies ; and the true reason why we must mortifie our sensual inclinations , is to improve our minds in all divine graces ; for the flesh and the spirit cannot thrive together ; sensual and spiritual joys are so contrary to each other , that which of them soever prevails , according to the degrees of its prevalence , it stifles and and suppresses , or wholly subdues the other . a soul which is ravished with the love of god , and the blessed jesus , transported with the spiritual hopes of another life , which feels the passions of devotion , and is enamour'd with the glories and beauties of holiness and divine vertues , must have such a very mean opinion of flesh and sense , as will make it disgust bodily pleasures , or be very indifferent about them : and a soul which is under the government of sense and passion , cannot tast those more intellectual and divine joys ; for it is our esteem of things which gives a relish to them , and it is impossible we can highly esteem one , without depretiating and undervaluing the other : it is universally true in this case , what our saviour tells us , no man can serve two masters ; for either he will hate the one , and love the other , or else he will hold to the one and despise the other : ye cannot serve god and mammon , 6. matth. 24. the least beginnings of a divine nature in us , is to love god above all the world ; and as we every day grow more devoutly and passionately in love with god , and take greater pleasure in the spiritual acts of religion , in praising god , and contemplating the divine nature and perfections , and meditating on the spiritual glories of another life , so we abate of our value for present things , till we get a perfect conquest and mastery of them . but he who is perfectly devoted to the pleasures of the body , and the service of his lusts , has no spiritual life in him ; and tho' putting off these bodies may cure our bodily appetites and passions , yet it cannot give us a new principle of life , nor work an essential change in a fleshly nature : and therefore such a man , when he is removed from this body , and all the enjoyments of it , is capable of no other happiness : nay , though we are renewed by the divine spirit , and have a principle of a new life in us , yet , according to the degree of our love to present things , so much the more indisposed are we for the happiness of unbodied spirits . and therefore , since we must put off these bodies , if we would live for ever happily without them , we must begin betimes to shake off matter and sense , to govern our bodily appetites and passions , to grow indifferent to the pleasures of sense , to use them for the refreshment and necessities of nature , but not to be over-curious about them , not to be fond of enjoying them , nor troubled for the want of them ; never to indulge ourselves in unlawful pleasures , and to be very temperate in our use of lawful ones ; to be sure we must take care , that the spiritual part , that the sense of god , and of religion , be always predominant in us ; and this will be a principle of life in us , a principle of divine sensations and joys , when this body shall tumble into dust. vi. if death be our putting off these bodies , then the resurrection from the dead , is the re-union of soul and body : the soul does not die , and therefore cannot be said to rise again from the dead ; but it is the body , which like seed falls into the earth , and springs up again more beautiful and glorious at the resurrection of the just. to believe the resurrection of the body , or of the flesh , and to believe another life after this , are two very different things : the heathens believed a future state , but never dreamt of the resurrection of the body , which is the peculiar article of the christian faith. and yet it is the resurrection of our bodies , which is our victory and triumph over death : for death was the punishment of adam's sin ; and those who are in a separate state , still suffer the curse of the law , dust thou art , and to dust thou shalt return . christ came to deliver us from this curse , by being made a curse for us ; that is , to deliver us from death by dying for us . but no man can be said to be delivered from death , till his body rise again , for part of him is under the power of death still , while his body rots in the grave : nay , he is properly in a state of death , while he is in a state of separation of soul and body , which is the true notion of death : and therefore st. paul calls the resurrection of the body , the destroying death , 1 cor. 15. 25 , 26. he must reign till he hath put all enemies under his feet , the last enemy that shall be destroyed is death : that is , by the resurrection of the dead ; as appears from the whole scope of the place , and is particularly expressed 54 , 55 , &c. so when this corruptible shall have put on incorruption , and this mortal shall have put on immortality , then shall be brought to pass , that saying which is written , death is swallowed up in victory : o death where is thy sting ! o grave where is thy victory ! the sting of death is sin , and the strength of sin is the law ; but blessed be god , who hath given us the victory through our lord iesus christ. this is the perfection and consummation of our reward , when our bodies shall be raised incorruptible and glorious , when christ shall change our vile bodies , and make them like to his own most glorious body . i doubt not , but good men are in a very happy state before the resurrection , but yet their happiness is not complete , for the very state of separation is an imperfect state , because a separate soul is not a perfect man : a man , by the original constitution of his nature , consists of soul and body ; and therefore his perfect happiness requires the united glory and happiness of both parts of the whole man. which is not considered by those who cannot apprehend any necessity , why the body should rise again , since , as they conceive , the soul might be as completely and perfectly happy without it . but yet the soul would not be an intire and perfect man , for a man consists of soul and body : a soul in a state of separation , how happy soever otherwise it may be , has still this mark of god's displeasure on it , that it has lost its body , and therefore the reunion of our souls and bodies has at least this advantage in it , that it is a perfect restoring of us to the divine favour , that the badge and memorial of our sin and apostacy is done away , in the resurrection of our bodies ; and therefore this is called the adoption , viz. the redemption of our bodies , 8. rom. 23. for then it is that god publickly owns us for his sons , when he raises our dead bodies into a glorious and immortal life . and besides this , i think , we have no reason to doubt , but the reunion of soul and body will be a new addition of happiness and glory ; for though we cannot guess what the pleasures of glorified bodies are , yet sure we cannot imagine , that when these earthly bodies are the instruments of so many pleasures , a spiritual and glorified body should be of no use : a soul and body cannot be vitally united , but there must be a sympathy between them , and receive mutual impressions from each other ; and then we need not doubt , but that such glorified bodies will highly minister , though in a way unknown to us , to the pleasures of a divine and perfect soul ; will infinitely more contribute to the divine pleasures of the mind , then these earthly bodies do to our sensual pleasures . that all who have this hope and expectation , may , as st. paul speaks , earnestly groan within themselves , waiting for the adoption , even the redemption of our bodies , 8. rom. 23. this being the day of the marriage of the lamb , this consummates our happiness ; when our bodies and souls meet again , not to disturb and oppose each other , as they do in this world , where the flesh and the spirit are at perpetual enmity , but to live in eternal harmony , and to heighten and inflame each others joys . now this consideration , that death being a putting off these bodies , the resurrection of the dead must be the raising our bodies into a new and immortal life ; and the reunion of them to our souls , suggests many useful thoughts to us : for this teaches us how we are to use our bodies , how we are to prepare them for immortality and glory . death , which is the separation of soul and body , is the punishment of sin , and indeed it is the cure of it too : for sin is such a leprosie as cannot be perfectly cleansed without pulling down the house , which it has once infected : but if we would have these bodies raised up again immortal and glorious , we must begin the cleansing and purification of them here . we must be sanctified throughout , both in body , soul , and spirit , 1 thess. 5. 23. our bodies must be the temples of the holy ghost , must be holy and consecrated places , 1 cor. 6. 19. must not be polluted with filthy lusts , if we would have them rebuilt again by the divine spirit , after the desolations which sin hath made . thus st. paul tells us at large , 8. rom. 10 , 11 , 12 , 13. and if christ be in you , the body is dead , because of sin ; but the spirit is life , because of righteousness ; that is , that divine and holy nature , which we receive from christ , will secure the life of our souls , and translate us to a happy state after death ; but it will not secure us from the necessity of dying : our bodies must die as a punishment of sin , and putrifie in the grave ; but yet they are not lost for ever , for if the spirit of him that raised up iesus from the dead , dwell in you ; he that raised up iesus from the dead , shall quicken your mortal bodies , by his spirit which dwelleth in you ; that is , if your bodies be cleansed and sanctified , be the temples of the holy spirit , he will raise them up again into a new life . therefore brethren we are debtors not to the flesh , to live after the flesh , for if ye live after the flesh ye shall die ; but if ye through the spirit do mortifie the deeds of the body , ye shall live : if ye subdue the fleshly principle , if ye bring the flesh into subjection to the spirit , not only your souls shall live , but your bodies shall be raised again to immortal life . and this is a mighty obligation on us , if we love our bodies , and would have them glorious and immortal , not to pamper the flesh , and gratifie its appetites and lusts ; not to yeild your members servants to uncleanness , and to iniquity unto iniquity , but to yeild your members servants to righteousness unto holiness ; that being made free from sin , and becoming the servants of god , ye may have your fruit unto holiness , and the end everlasting life . as the same apostle speaks 6. rom. 19 , 22. it is our relation to christ , that our very bodies are his members ; it is our relation to the holy spirit , that our bodies are his temples , which entitles our bodies to a glorious resurrection : but will christ own such bodies for his members , as are members of a harlot ? will the holy spirit dwell in such a temple as is defiled with impure lusts ? and therefore such polluted bodies will rise as they lay down , in dishonour , will rise not to immortal life , but to eternal death . for can we think those bodies well prepared for a glorious resurrection , to be refined into spiritual bodies , which are become ten times more flesh than god made them , which are the instruments and the tempters to all impurity ? is there any reason to expect that such a body should rise again spiritual and glorious , which expires in the flames of lust , which falls a sacrifice in the quarrel of a strumpet , which sinks under the load of its own excesses , and eats and drinks itself into the grave , which scorns to die by adam's sin , but will die by its own , without expecting till the laws of mortality , according to the ordinary course of nature , must take place ? holiness is the only principle of immortality , both to soul and body ; those love their bodies best , those honour them most , who make them instruments of vertue ; who endeavour to refine and spiritualize them , and leave nothing of fleshly appetites and inclinations in them ; those are kindest to their bodies , who consecrate them for immortality , who take care they shall rise again into the partnership of eternal joys : all the severities of mortification , abstinence from bodily pleasures , watchings , fastings , hard lodging , when they are instruments of a real vertue , not the arts of superstition , when they are intended to subdue our lusts , not to purchase a liberty of sinning , are the most real expressions of honour and respect to these bodies ; it shews how unwilling we are to part with them , or to have them miserable , how desirous we are of their advancement into eternal glories ; for the less of flesh they carry to the grave with them , the more glorious will they rise again . this is offering up our bodies a living sacrifice , when we intirely devote them to the service of god ; and such living sacrifices shall live for ever : for if god receives them a living sacrifice , he will preserve them to immortal life . but the highest honour we can do these bodies , and the noblest use we can put them to , is to offer them up , in a proper sence , a sacrifice to god , that is , willingly and chearfully to die for god , when he calls us to suffering : first to offer up our souls to god in the pure flames of love and devotion , and then freely to give up our bodies to the stake , or to the gibbet , to wild beasts , or more savage men. this vindicates our bodies from the natural shame and reproach of death ; what we call a natural death is very inglorious , it is a mark of dishonour , because it is a punishment of sin : such bodies at best are sown in dishonour and corruption , as st. paul speaks ; but to die a martyr , to fall a sacrifice to god , this is a glorious death ; this is not to yeild to the laws of mortality , to necessity and fate , but to give back our bodies to god , who gave them to us ; and he will keep that , which we have committed to his trust , to a glorious resurrection : and it will be a surprizing and astonishing glory with which such bodies shall rise again , as have suffered for their lord ; for if we suffer with him , we shall also be glorified together : which seems to imply , that those shall nearest resemble the glory of christ himself , who suffer as he did . this is the way to make our bodies immortal and glorious . we cannot keep them long here , they are corruptible bodies , and will tumble into dust ; we must part with them for a while , and if ever we expect and desire a happy meeting again , we must use them with modesty and reverence now . we dishonour our bodies in this world , when we make them instruments of wickedness and lust , and lay an eternal foundation of shame and infamy for them in the next world ; it is a mortal and killing love to cherish the fleshly principle , to make provision for the flesh , to fulfil the lusts thereof : but if you love your bodies , make them immortal , that though they die , they may rise again out of their graves , with a youthful vigour and beauty ; that they may live for ever without pain or sickness , without the decays of age , or the interruptions of sleep , or the fatigue and weariness of labour , without wanting either food or raiment , without the least remains of corruptions , without knowing what it is to tempt , or to be tempted , without the least uneasie thought , the least disappointment , the least care , in the full and blissful enjoyment of the eternal and soveraign good. sect . iii. death considered as our entrance upon a new and unknown state of life . iii. let us now consider death as it is an entrance upon a new and unknown state of life ; for it is a new thing to us , to live without these bodies , it is what we have never tried yet , and we cannot guess how we shall feel ourselves , when we are stript of flesh and blood ; what entertainments we shall find in that place , where there is neither eating nor drinking , neither marrying nor giving in marriage ; what kind of business and employment we shall have there , where we shall have no occasion for any of these things , which employ our time here : for when we have no use of food , or raiment , or physick , or houses to dwell in , or whatever our union to these bodies makes necessary to us now ; all those trades and arts , which are to provide these conveniences for us , must then cease : this must needs be a very surprizing change ; and though we are assured of a very great happiness in the next world , which infinitely exceeds whatever men call happiness or pleasure here , yet most men are very unwilling to change a known for an unknown happiness ; and it confounds and amazes them to think of going out of these bodies , they know not whither . now this consideration will suggest several very wise and useful thoughts to us . 1. how necessary an entire trust and faith in god is : we cannot live happily without it in this world , and i am sure we cannot die comfortably without it , for this is the noblest exercise of faith , to be able chearfully to resign up our spirits into the hands of god , when we know so little of the state of the other world , whither we are going . this was the first trial of abraham's faith , when in obedience to the command of god , he forsook his own country , and his father's house , and followed god into a strange land , 11. hebr. 8. by faith abraham , when he was called to go into a place , which he should after receive for an inheritance , obeyed , and he went out , not knowing whither he went. canaan was a type of heaven , and heaven is as unknown a country to us , as canaan was to abraham : and herein we must imitate this father of the faithful , to be contented to leave our native country , and the world we know , to follow god , whithersoever he leads us , into unknown regions , and to an unknown and unexperienced happiness . this indeed all men must do , because they cannot avoid leaving this world , but must go , when god calls for them ; but that which makes it our choice , and an act of faith and vertue , is this , such a strong perswasion of , and firm reliance on the goodness and wisdom and promises of god , that though we are ignorant of the state of the other world , we can chearfully forsake all our known enjoyments , and embrace the promises of an unknown happiness . and there are two distinct acts of this , which answer to abraham's faith in leaving his own country , and following god into a strange land : the first is the exercise of our faith while we live , the second when we die . to mortifie all our inordinate appetites and desires , to deny ourselves the sinful vanities and pleasures of this life , for the promises of an unknown happiness , in the next world , is our mystical dying to this world , leaving our native country , and following god into a strange and unknown land ; to quit all our present possessions in this world , to forfeit our estates , our liberties , all that is dear to us here ; nay , to forsake our native country , rather than offend god , and lose our title to the promises of an unknown happiness , is , in a literal sence , to leave our own country at god's command , not knowing whither we go ; which is like abraham's going out of his own country , and living as a sojourner in the land of promise , without having any inheritance in it : this is that faith which overcomes the world , which makes us live as pilgrims and strangers here , as those who seek for another country , for a heavenly canaan , as the apostle tells us abraham did ; for by faith he sojourned in the land of promise , as in a strange country , dwelling in tabernacles with isaac and iacob , the heirs with him of the same promise ; for he looked for a city which hath foundations , whose builder and maker is god , 11. heb. 9 , 10. and when we come to die , and can with joy and triumph in an assurance of god's promises , commend our spirits to him , and trust him with our souls , when we know not the country we go to , and never experienced what the happiness of it is , without any concern or solocitude about it ; this is a noble act of faith , which does great honour to god , and conquers all the natural aversions to death , and makes it an easie thing to leave this world , and the object of our desire and choice to see that promised land , and tast those pleasures which we are yet strangers to . we must live , and we must die in faith too , as the patriarchs did , who all died in faith , not having received the promises , but seeing them a far off ; and for that reason , the other world must be in a great measure unknown to us , for could we see it , could we before hand tast the pleasures of it , or know what they are , it would be no act of faith to leave this world for it , to be willing to be translated from earth to heaven ; but no man is worthy of heaven , who dares not take god's word for it ; and therefore god has concealed those glories from us , and given us only a promise of a great but an unknown happiness , for the object of our hope , to be a tryal of our faith and obedience and trust in him . that the other world is an unknown state to us , trains us up to a great trust and confidence in god ; for we must trust god for our souls , and for the next world , and this naturally teaches us to trust god in this world too ; to live securely upon his providence , and to suffer him to dispose of us , as he pleases . indeed no man can trust god in this world , who has not a stedfast faith in god , for the rewards of the next : for the external administrations of providence , are not always what we could wish ; but good men are very well contented , and have great reason to be so , to take this world and the next together ; and therefore are not solicitous about present things , but leave god to chuse what condition for them he pleases , as being well assured of his goodness , who has prepared for them eternal rewards . and those who can trust god with their souls , who can trust him for an immortal life , for an unseen and unknown happiness , will find no difficulty in trusting him for this world ; i mean those who are concerned for their future happiness , and take any care of their souls . if all who are unconcerned for their souls , and never trouble their heads , what will become of them hereafter , may be said to trust god with their souls , then , i confess , this will not hold true ; for the greatest number of those who thus trust god with their souls , will trust him for nothing else : but ▪ this is not to trust god , but to be careless of our souls ; but now , when a man who stedfastly believes another life after this , and is heartily concerned , what will become of him for ever , can securely rely on god's promises , beyond his own knowledge and prospect of things ; he will very easily trust god for every thing else : for he is not so solicitous about any thing in this world , as he is for his soul ; and if he can trust god with his dearest interests , surely he will trust him in less matters . the promises of eternal life , through our lord jesus christ , are the highest demonstration of god's love to us ; and he who is so well assured of god's love , that he can trust him for heaven , can never distrust his care and providence in this world. the methods of god's providence can never be so unknown to us in this world , as the state of the other world is unknown ; and if we can chearfully follow god into an unseen and unknown world , cannot we be contented to follow him through the most dark and perplexed tracks of providence here . so that we have as little reason to complain , that the state of the other world is unknown to us , as we have , that we must live by faith in this world ; for absent , unseen , and unknown things , are the objects of our faith : and those who will trust god no farther than they can see , neither in this world nor in the next , have no reason to depend upon his providence here , nor to expect heaven hereafter . 2ly , the state of the other world being so much unknown to us , is a very good reason , why we should chearfully comply with all the terms and conditions of the gospel ; to do whatever our saviour requires , that we may obtain eternal life . this , it may be , you will not so readily apprehend , and yet the reason of it is very plain ; for since the state of the other world is so much unknown to us , we do not , and cannot know neither , what dispositions and habits and complexion of soul are necessary to fit and qualifie us for this unknown happiness . but our saviour , who knew what that state is , knew also what is necessary to that state ; and therefore the wisest course we can take , is to obey all his laws without any dispute , not only as the conditions of happiness , without which we shall not be admitted into heaven , but as the necessary preparations for it . as to explain this by a paralel case , which you will easily understand ; suppose we had pre-existed in a former state , as some say we did , before we came into these bodies , and before we knew any thing of this world , or what the pleasures and entertainments of it are , should have been told what kind of bodies we must go into , no doubt but there would have been wonderful wise disputes about the make and frame of our bodies ; we should have thought some parts superfluous , or useless , or ill contrived ; indeed , should have wonder'd what such a body was made for , as well we might , before we understood the use of any part of it : but god , who knew what he intended us for , provided such a body for us , as is both beautiful and useful ; and we cannot want any part of it , but we are deprived of some conveniences and pleasures of life . and thus we may easily suppose it to be , with reference to the next world , that the habits and tempers of our minds are as necessary to relish the pleasures of that state , as our bodily senses are to tast bodily pleasures ; and since we do not particularly know what the delights of that state are , and christ does , we ought as perfectly to resign up ourselves to his directions for the fashioning our minds , as we trust god to form our bodies for us . whatever graces and vertues he requires us to exercise in this world , though we do not see the present use of them , though we may think them an unnecessary restraint of our liberties , and very needless and unreasonable severities , yet we ought to conclude , that christ knew the reason of such commands , and that such qualities and dispositions of mind will be found as necessary in the next world , as our bodily senses are here . and this we ought especially to conclude of such degrees and instances of vertue , as seem above our present state , and not so well fitted to our condition of life in this world ; for why should our saviour give us such laws , and exact such a degree of vertue from us here , as abridges our present enjoyments , and it may be exposes us to great inconveniencies and sufferings , were not that temper of mind , which these vertues form in us , of great use and necessity in the next life ? as for instance : we should think it sufficient , while we live in this world , where there are so many inviting objects , and while we are clothed with bodies of flesh , which are made for the enjoyments of sense , and have natural appetites and inclinations to them , so to govern ourselves in the use of these pleasures , as neither to make ourselves beasts , nor to injure our neighbours ; and while we keep within these bounds , to gratifie our appetites and inclinations to the full ; for it is certainly the happiness of an earthly creature to enjoy this world , though a reasonable creature must do it reasonably : but not to love this world , seems a hard command to a creature who lives in it , and was made to enjoy it ; to despise bodily pleasures , to subdue the fleshly principle in us , not only to reason , but to the spirit , to live above the body , and to strive to stifle not only its irregular , but even its natural appetites , and to tast the pleasures of it very sparingly , and with great indifference of mind , seems a very hard saying to flesh and blood : we should think it time enough to have our conversation in heaven , when we come thither ; but it is plainly above the state of an earthly creature to live in heaven , to have all our joys , our hopes , our treasure , and our hearts there : the state of this world would be very happy and prosperous without such a raised and refined and spiritualized mind , and therefore these are such vertues as are not necessary to the present constitution of this world , and therefore can be only in order to the next . thus it is sufficient to the happiness and good government of this world , that men do no injury to each other , and that they express mutual civilities and respects , that they take care of those whom nature has endeared to them , and that they be just , and in ordinary cases helpful to others ; and therefore this is all , that the state of this world requires . but that divine and universal charity , which teaches us to love all men as ourselves , even our enemies , and those who hate and persecute us ; to forgive the injuries we suffer , and not to revenge and retaliate them , not to render evil for evil , nor railing for railing , but contrariwise , blessing : i say , this wonderful vertue does not only lie extreamly cross to self-love , but is hardly reconcileable with the state of this world : for the practise of it is very dangerous , when we live among bad men , who will take advantage of such a bearing and forgiving vertue , to give great occasions for the constant exercise of it , and nothing but a particular providence , which watches over such good men , can secure them from being an easie prey to the wicked and unjust : nay , we see , this is not practicable in the government of the world ; civil magistrates are forced to punish evil doers , or the world would be a bedlam ; and therefore those who have thought such publick executions of justice , to be inconsistent with this law of forgiving injuries , and not revenging ourselves , have made it unlawful for christians to be magistrates , because hanging , or whipping , or pilloring malefactors , is not forgiving them , as certainly it is not : a very absurd doctrine , which makes it necessary that there should always be heathens in every nation , to govern even a christian kingdom , or that the christian world should have no government at all , though nominal and profest christians have as much need of government , as ever any heathens had . but this forgiving enemies is only a private vertue , not the rule of publick government , which shews , that the state of this world is so far from requiring this vertue , that it will admit only the private exercise of it , and that too under the protection of a particular providence , to defend those good men who must not avenge themselves . now such vertues as the state of this world does not require , we must conclude , are only in order to the next , and that though we do not so well discern the reason , and use of this divine charity here , yet this temper of mind is absolutely necessary to the happiness of the other world ; and for that reason it is , that christ requires the exercise of it now ; for we cannot imagine any other reason why our saviour should make any acts of vertue , which the state of this world does not require the present exercise of , the necessary terms and conditions of our future happiness , but onely that such dispositions of mind are as necessary to qualifie us to relish those divine pleasures , as our bodily senses are to perceive the delights and pleasures of this world. this is a mighty obligation on us to obey the laws of our saviour , as the methods of our advancement to eternal glory ; not to dispute his commands , how uneasy or unreasonable soever they may now appear , for the reasons of them are not to be fetched from this world , but from the next ; and therefore are such , as we cannot so well understand now , because we know so little of the next world ; but we may safely conclude , that christ knows a reason for it , and that we shall quickly understand the reason of it , when we come into the other world : and therefore we should endeavour to exercise all those heights of vertue , which the gospel recommends to us , for as much as we fall short of these , so will our glory and happiness abate in the other world. 3ly , tho' the state we enter on at death , be in a great measure unknown to us , yet this is no reasonable discouragement to good men , nor encouragement to the bad : 1. it is no reasonable discouragement to good men ; for though we do not know what it is , yet we know it is a great happiness ; so it is represented to us in scripture , as a kingdom , and a crown , an eternal kingdom , and a never fading crown : now would any man be unwilling to leave a mean and homely cottage to go and take possession of a kingdom , because he had never yet seen it , though he had heard very glorious things of it , from very faithful and credible witnesses ? for let us a little consider in what sence the happiness of the other world is unknown . 1. that it is not such a kind of happiness as is in this world , that it is like nothing , which we have seen or tasted yet : but a wise and good man cannot think this any disparagement to the other world , though it would have been a real disparagement to it , had it been like this world : for here is nothing but vanity and vexation of spirit , nothing but an empty scene , which makes a fine show , but has no real and solid joys : good men have enough of this world , and are sufficiently satisfied , that none of these things can make them happy , and therefore cannot think it any disadvantage to change the scene , and try some unknown and unexperienced joys ; for if there be such a thing as happiness to be found , it must be something which they have not known yet , something that this world does not afford . 2. when we say , that the state of the other world is unknown , the only meaning of it is , that it is a state of such happiness , so far beyond any thing we ever experienced yet , that we cannot form any notion or idea of it ; we know that there is such a happiness , we know in some measure wherein this happiness consists , viz. in seeing god , and the blessed jesus , who loved us , and gave himself for us ; in praising our great creator and redeemer ; in conversing with saints and angels ; but how great , how ravishing and transporting a pleasure this is , we cannot tell , because we never yet felt it ; our dull devotions , our imperfect conceptions of god in this world , cannot help us to guess what the joys of heaven are ; we know not how the sight of god , how the thoughts of him , will peirce our souls , with what extasies and raptures we shall sing the song of the lamb , with what melting affections perfect souls shall embrace , what glories and wonders we shall there see and know , such things as neither eye hath seen , nor ear heard , neither hath it entred into the heart of man to conceive . now methinks this should not make the thoughts of death uneasie to us , should not make us unwilling to go to heaven ; that the happiness of heaven is too great for us to know , or to conceive in this world : for , 3. men are naturally fond of unknown and untried pleasures ; which is so far from being a disparagement to them , that it raises our expectations of them , that they are unknown : in the things of this world , enjoyment usually lessens our esteem and value for them , and we always value that most , which we have never tried ; and methinks the happiness of the other world , should not be the only thing we despise , before we try it ; all present things are mean , and appear to be so , when they are enjoyed : but what ever expectations we have of the unknown happiness of the other world , the enjoyment of them will as much exceed our biggest expectations , as other things usually fall below them ; that we shall be forced to confess , with the queen of sheba , when she saw solomon's glory , that not the half of it was told her : it is some encouragement to us , that the happiness of heaven is too big to be known in this world ; for did we perfectly know it now , it could not be very great ; and therefore we should entertain ourselves with the hopes of this unknown happiness , of those joys , which now we have such imperfect conceptions of . 2. nor is it on the other hand any encouragement to bad men , that the miseries of the other world are unknown ; for it is known , that god has threatned very terrible punishments against bad men ; and that what these punishments are , is unknown , makes them a great deal more formidable ; for who knows the power of god's wrath ? who knows how miserable god can make bad men ? this makes it a sensless thing for men to harden themselves against the fears of the other world , because they know not what it is : and how then can they tell , though they could bear up under all known miseries , but that there may be such punishments as they cannot bear ? that they are unknown , argues , that they are something more terrible than they are aquainted with in this world ; they are represented indeed by the most dreadful and terrible things , by lakes of fire and brimstone , blackness of darkness , the worm that never dieth , and the fire that never goeth out : but bad men think this cannot be true in a literal sence , that there can be no fire to burn souls , and torment them eternally . now suppose it were so , yet if they believe these threatnings , they must believe that some terrible thing is signified by everlasting burnings ; and if fire and brimstone serve only for metaphors to describe these torments by , what will the real sufferings of the damned be ! for the spirit of god does not use to describe things by such metaphors as are greater than the things themselves . and therefore let no bad man encourage himself in sin , because he does not know what the punishments of the other world are . this should possess us with the greater awe and dread of them , since every thing in the other world , not only the happiness , but the miseries of it , will prove greater , not less , than we expect . chap. ii. concerning the certainty of our death . having thus shewed you under what notions we are to consider death , and what wisdom we should learn from them , i proceed to the second thing , the certainty of death ; it is appointed to men once to die : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it remains , it is reserved , and as it were , laid up for them . i believe no man will desire a proof of this , which he sees with his eyes ; one generation succeeds another , and those who live longest , at last yeild to the fatal stroke . there were two men indeed , enoch and elias , who did not die , as death signifies the separation of soul and body , but were translated to heaven without dying ; but this is the general law for mankind , from which none are excepted , but those whom god by his soveraign authority , and for wise reasons thinks fit to except ; which have been but two since the creation , and will be no more till christ comes to judge the world : for then st. paul tells us , those who are alive at christ's second coming , shall not die , but shall be changed , 1 cor. 15. 51 , 52. behold , i shew you a mystery , we shall not all sleep , but we shall all be changed , in a moment , in the twinkling of an eye , at the last trump ; for the trumpet shall sound , and the dead shall be raised incorruptible , and we shall be changed . this is such a change as is equivalent to death , it puts us in the same state with those who are dead , and at the last judgment rise again . sect . i. a vindication of the iustice and goodness of god , in appointing death for all men. but before i shew you what use to make of this consideration , that we must all certainly die , let us examine , how mankind comes to be mortal : this was no dispute among the heathens , for it was no great wonder that an earthly body should die , and dissolve again into dust : it would be a much greater wonder to see a body of flesh and blood preserved in perpetual youth and vigour , without any decays of nature , without being sick or growing old . but this is a question among us , or if it may not be called a question , yet it is what deserves our consideration , since we learn from the history of moses , that as frail and brittle as these earthly tabernacles are , yet if man had not sinned , he had not died . when god created man , and placed him in paradise , he forbad him to eat of the tree of knowledge of good and evil : of every tree of the garden , thou mayest freely eat , but of the tree of the knowledge of good and evil , thou shalt not eat of it ; for in the day thou eatest thereof , thou shalt surely die , 2. gen. 16 , 17. and when , notwithstanding this threatning , our first parents had eat of it , god confirms and ratifies the sentence , dust thou art , and to dust thou shalt return , 3. gen. 19. what this tree of knowledge of good and evil was , is as great a mystery to us , as what the tree of life was , for we understand neither of them ; which makes some men , who would not be thought to be ignorant of any thing , to flie to allegorical sences : but though i would be glad to know this , if i could , yet i must be contented to leave it a mystery , as i find it . that which we are concerned in is , that this sentence of death and mortality , which was pronounced on adam , fell on all his posterity : as st. paul tells us , 1 cor. 15. 21 , 22. that by man came death , and in adam all die . and this he does not only assert , but prove , 5. rom. 12 , 13 , 14. wherefore by man sin entred into the world , and death by sin , and so death passed upon all men , for that all have sinned : for until the law sin was in the world , but sin is not imputed , where there is no law ; nevertheless death reigned from adam till moses , even over them who had not sinned , after the similitude of adam's trangressions . the design of all which is to prove , that men die , or are mortal , not for their own sins , but for the sin of adam : which the apostle proves by this argument , because tho' all men , as well as adam , have sinned , yet till the giving the law of moses , there was no law , which threatned death against sin , but only that law given to adam in paradise , which no man else ever did , or ever could transgress , but he : now sin is not imputed where there is no law ; that is , it is not imputed to any man to death , before there is any law which threatens death against it : that no man can be reckoned to die for those sins , which no law punishes with death . upon what account then , says the apostle , could those men die , who lived , between adam and moses , before the law was given , which threatens death ? and yet die they all did , even those who had not sinned after the similitude of adam's transgression ; who had neither eaten the forbidden fruit , nor sinned against any other express law threatning death : this could be for no other sin but adam's ; he sinned and brought death into the world , and thus death passed upon all men for his sin , notwithstanding they themselves were sinners ; for tho' they were sinners , yet that they died , was not owing to their own sins , because they had not sinned against any law , which threatned death , but to the sin of adam ; and therefore in a proper sence , in adam all die . now this is thought very hard , that the sin of adam should bring death upon all his posterity , that one man sinned , and all men must die ; and therefore , i suppose , no man will think it improper to my present argument , to give you such an account of this matter , as will evidently justifie the wisdom and goodness , as well as the justice of god in it . i. in the first place then i observe , that an immortal life in this world , is not the original right of earthly creatures , but was wholly owing to the grace and favour of god. i call that an original right , which is founded in the nature of things ; for otherwise , properly speaking , no creatures have any right either to being , or to subsistance , which is a continuance in being : it is the goodness and the power of god , which both made the world , and upholds and sustains all things in being . and therefore plato confesses , that the inferiour gods , those immortal spirits , which he thought worthy of divine honours , were both made by the supreme god , and did subsist by his will : for he who made all things , can annihilate them again , when he pleases ; and therefore their subsistence is as much owing to the divine goodness , as their creation : but yet there is a great difference between the natural gift and bounty of god , and what is supernatural , or above the nature of things : what god makes by nature immortal , so that it has no principles of mortality in its constitution , immortality may be said to be its natural right , because it is by nature immortal , as spirits and the souls of men are : and in this case it would be thought very hard , that a whole race of immortal beings should be made mortal for the sin of one ; which would be to deprive them of their natural right to immortality , without their own fault . but when any creature is immortal not by nature , but by supernatural grace , god may bestow this supernatural immortality upon what conditions he pleases , and take the forfeiture of it , when he sees fit ; and this was the case of man in innocence . his body was not by nature immortal , for a body made of dust , will naturally resolve into dust again ; and therefore without a supernatural power , an earthly body must die ; for which reason god provided a remedy against mortality , the tree of life , which he planted in paradise , and without which man could not be immortal : so that mortality was a necessary consequence of his losing paradise , for when he was banished from the tree of life , he could have no remedy nor preservative against death . now , i suppose , no man will question , but god might very justly turn adam out of paradise for his disobedience , and then he must die , and all his posterity die in him : for he being by nature mortal , must beget mortal children , and having forfeited the tree of life , he and his posterity , who are all shut out of paradise with him , must necessarily die : which takes nothing from them to which any man had a right , ( for no man had a natural right to paradise , or the tree of life ) but only leaves them to those laws of mortality , to which an earthly creature is naturally subject . god had promised paradise and the tree of life to no man , but to adam himself , whom he created and placed in paradise ; and therefore he took nothing away from any man , but from adam , when he thrust him out of paradise ; children indeed must follow the condition of their parents ; had adam preserved his right to the tree of life , we had enjoyed it too , but he forfeiting it , we lost it in him , and in him die : we lost , i say , not any thing that we had a right to , but such a supernatural priviledge , as we might have had ; had he preserved his innocence : and this is a sufficient vindication of the justice of god in it . he has done us no injury ; we are by nature mortal creatures , and he leaves us in that mortal state : and to withdraw favours upon a reasonable provocation , is neither hard nor unjust . ii. for we must consider farther , when sin was once entred into the world , an immortal life here became impossible , without a constant series of miracles . adam had sinned , and thereby corrupted his own nature , and therefore must necessarily propagate a corrupt nature to his posterity : his earthly passions were broke loose , he now knew good and evil , and therefore was in the hands of his own counsel , to refuse or choose the good or evil : and when the animal life was once awakned in him , there was no great dispute , which way his affections would incline . to be sure it is evident enough in his posterity , whose boisterous passions act such tragedies in the world. now suppose in a state of innocence , that the tree of life would have preserved men immortal , when no man would injure himself , nor another ; when there was no danger from wild beasts , or an intemperate air , or poisonous herbs ; yet , i suppose , no man will say , but that even in paradise itself , ( could we suppose any such thing ) adam might have been devoured by a beast , or killed with a stab at the heart , or had there been any poison there , it would have killed him , had he eaten or drunk it , or else he had another kind of body in paradise than we have now , for i am sure that these things would kill us : consider then how impossible it is , that in this fallen and apostate state , god should preserve man immortal without working miracles every minute : mens passions are now very unruly , and they fall out with one another , and will kill one another , if they can ; of which the world had a very early example in gain , who slew his brother abel ; and all those murders and bloody wars since that day , put this matter out of doubt : now this can never be prevented , unless god should make our bodies invulnerable , which a body of flesh and blood cannot be without a miracle : some die by their own hands , others by wild beasts , others by evil accidents , and there are so many ways of destroying these brittle bodies , that it is the greatest wonder that they last so long ; and yet adam's body in paradise was as very earth , and as brittle as our bodies are ; but all this had been prevented , had men continued innocent ; they would not then have quarrelled or fought , they would not have died by their own hands , nor drunk themselves into a feavour , nor over-loaded nature with riotous excesses ; there had been no wild beasts to devour , no infectious air , or poisonous herbs , and then the tree of life would have repaired all the decays of nature , and preserved a perpetual youth ; but in this state we are now , the tree of life could not preserve us immortal ; if a sword or poison can kill , which shews us how impossible it was , but that sin and death must come into the world together : man might have been immortal , had he never sinned ; but brutish and ungovern'd passions will destroy us , without a miracle . and therefore we have no reason now to quarrel at the divine providence , that we are mortal , for in the ordinary course of providence , it is impossible it should be otherwise . iii. considering what the state of this world necessarily is , since the fall of man , an immortal life here is not desireable : no state ought to be immortal , if it be designed as an act of favour and kindness , but what is completely happy ; but this world is far enough from being such a state . some few years give wise men enough of it , tho' they are not oppressed with any great calamities ; and there are a great many miseries , which nothing but death can give relief to : this puts an end to the sorrows of the poor , of the oppressed , of the persecuted ; it is a haven of rest after all the tempests of a troublesome world ; it knocks off the prisoners shackles , and sets him at liberty ; it dries up the tears of the widdows and fatherless ; it cases the complaints of a hungry belly , and naked back ; it tames the proudest tyrants , and restores peace to the world ; it puts an end to all our labours , and supports men under their present adversities , especially when they have a prospect of a better life after this . the labour and the misery of man under the sun is very great , but it would be intolerable , were it endless : and therefore since sin is entred into the world , and so many necessary miseries and calamities attend it , it is an act of goodness , as well as justice , in god , to shorten this miserable life , and transplant good men into a more happy , as well as immortal state. iv. since the fall of man , mortality and death is necessary to the good government of the world : nothing else can give check to some mens wickedness , but either the fear of death , or the execution of it ; some men are so outragiously wicked , that nothing can put a stop to them , and prevent that mischief they do in the world , but to cut them off : this is the reason of capital punishments among men , to remove those out of the world , who will be a plague to mankind , while they live in it . for this reason god destroyed the whole race of mankind by a deluge of water , excepting noah and his family , because they were incurably wicked : for this reason he sends plagues , and famines , and sword , to correct the exorbitant growth of wickedness , to lessen the numbers of sinners , and to lay restraints on them : and if the world be such a bedlam as it is , under all these restraints , what would it be , were it filled with immortal sinners ! ever since the fall of adam , there always was , and ever will be a mixture of good and bad men in the world : and justice requires that god should reward the good , and punish the wicked : but that cannot be done in this world , for these present external enjoyments are not the proper rewards of vertue . there is no complete happiness here ; man was never turned into this world , till he sinned , and was flung out of paradise ; which is an argument , that god never intended this world for a place of reward and perfect happiness ; nor is this world a proper place for the final punishment of bad men , because good men live among them ; and without a miracle bad men cannot be greatly punished , but good men must share with them ; and were all bad men punisht to their deserts , it would make this world the very image and picture of hell , which would be a very unfit place for good men to live and to be happy in : as much as good men suffer from the wicked in this world , it is much more tolerable , then to have their ears filled with the perpetual cries of such miserable sinners , and their eyes terrified with such perpetual and amazing executions : good and bad men must be separated , before the one can be finally rewarded , or the other punished , and such a separation as this , cannot be made in this world , but must be reserved for the next . so that considering the fallen state of man , it was not fitting , it was not for the good of mankind , that they should be immortal here . both the wisdom , and goodness , and justice of god required , that man should die , which is an abundant justification of this divine decree , that it is appointed for men once to die . v. as a farther justification of the divine goodness in this , we may observe , that before god pronounced that sentence on adam , dust thou art , and to dust thou shalt return , he expresly promised , that the seed of the woman shall bruise the serpent's head , 3. gen. 15. in his curse upon the serpent , who beguiled eve , i will put enmity between thee and the woman , and between thy seed and her seed ; it shall bruise thy head , and thou shalt bruise his heel : which contains the promise of sending christ into the world , who by death should destroy him , who had the power of death , that is , the devil , and deliver them , who through fear of death , were all their life time subject to bondage ; i. e. before he denounces the sentence of death against man , he promises a saviour and deliverer , who should triumph over death , and raise our dead bodies out of the dust , immortal and glorious . here is a most admirable mixture of mercy and judgment ! man had forfeited an earthly immortality , and must die ; but before god would denounce the sentence of death against him , he promises to raise up his dead body again to a new and endless life : and have we any reason to complain then , that god has dealt hardly with us , in involving us in the sad consequences of adam's sin , and exposing us to a temporal death , when he has promised to raise us from the dead again , and to bestow a more glorious immortality on us , which we shall never lose . when man had sinned , it was necessary that he should die , because he could never be completely and perfectly happy in this world , as you have already heard ; and the only possible way to make him happy , was to translate him into another world , and to bestow a better immortality on him : this god has done , and that in a very stupendious way , by giving his own son to die for us ; and now we have little reason to complain , that we all die in adam , since we are made alive in christ : to have died in adam , never to have lived more , had indeed been very severe upon mankind ; but when death signifies only a necessity of going out of these bodies , and living without them for some time , in order to re-assume them again immortal and glorious , we have no reason to think this any great hurt : nay , indeed , if we consider things aright , the divine goodness has improved the fall of adam , to the raising of mankind to a more happy and perfect state : for though paradise , where god placed adam in innocence , was a happier state of life than this world , freed from all the disorders of a mortal body , and from all the necessary cares and troubles of this life , yet you 'll all grant , that heaven is a happier place than an earthly paradise ; and therefore it is more for our happiness to be translated from earth to heaven , than to have lived always in an earthly paradise : you will all grant , that the state of good men , when they go out of these bodies , before the resurrection , is a happier life than paradise was , for it is to be with christ , as st. paul tells us , which is far better , 1. phil. 23. and when our bodies rise again from the dead , you will grant , they will be more glorious bodies than adam's was in innocence : for the first man was of the earth earthy , but the second man is the lord from heaven , 1 cor. 15. 47. adam had an earthly mortal body , tho' it should have been immortal by grace ; but at the resurrection our bodies shall be fashioned like unto christ's most glorious body : the righteous shall shine forth like the sun in the kingdom of the father , that as we have born the image of the earthy , we shall also bear the image of the heavenly , 1 cor. 15 49. so that our redemption by christ has infinitely the advantage of adam's fall , and we have no reason to complain , that by man came death , since by man also came the resurrection of the dead . that st. paul might well magnifie the grace of god in our redemption by christ , above his justice and severity , in punshing adam's sin with death , 5. rom. 15 , 16 , 17. but not as the offence , so also is the free gift : for if through the offence of one many be dead ; much more the grace of god , and the gift by grace , which is by one man , iesus christ , hath abounded unto many . and not as it was by one that sinned , so is the gift : for the judgment was by one to condemnation ; but the free gift is of many offences unto justification . for if by one man's offence , death reigned by one ; much more they which receive abundance of grace , and of the gift of righteousness , shall reign in life by one , iesus christ. where the apostle magnifies the grace of god upon a fourfold account : 1. that death was the just reward of sin , it came by the offence of one , and was an act of justice in god ; whereas our redemption by christ is the gift of grace , the free gift , which we had no just claim to . 2. that by christ we are not only delivered from the effects of adam's sin , but from the guilt of our own : for though the judgement was by one to condemnation ; the free gift is of many offences unto justification . 3. that though we die in adam , we are not barely made alive again in christ , but shall reign in life by one iesus christ ; which is a much happier life , than what we lost in adam . 4. that as we die by one man's offence , so we live by one too ; by the righteousness of one , the free gift comes upon all men unto justification of life . we have no reason to complain , that the sin of adam is imputed to us to death , if the righteousness of christ purchase for us eternal life . the first was a necessary consequence of adam's losing paradise ; the second is wholly owing to the grace of god. thus we see , what it is that makes us mortal : god did not make death ; he created us in a happy and immortal state , but by man sin entred into the world , and death by sin . what ever aversion then we have to death , should beget in us a greater horrour of sin , which did not only at first make us mortal , but is to this day both the cause of death , and the sting of it : no degree indeed of vertue now can preserve us from dying ; but yet vertue may prolong our lives , and make them happy , while sin very often hastens us to the grave , and cuts us off in the very midst of our days . an intemperate and lustful man destroys the most vigorous constitution of body , dies of a feavour , or a dropsie , of rottenness and consumptions , others fall a sacrifice to private revenge , or publick justice , or a divine vengeance , for the wicked shall not live out half their days . however , setting aside some little natural aversions , which are more easily conquered , and death were a very innocent , harmless , nay , desirable thing , did not sin give a sting to it , and terrifie us with the thoughts of that judgment , which is to follow : quarrel not then at the divine justice in appointing death , god is very good , as well as just in it , but vent all your indignation against sin ; pull out this sting of death , and then you will see nothing but smiles and charms in it , then it is nothing but putting off these mortal bodies , to reassume them again with all the advantages of an immortal youth . it is certain indeed we must die , this is appointed for us , and the very certainty of our death will teach us that wisdom which may help us to regain a better immortality then we have lost . sect . ii. how to improve this consideration , that we must certainly die. for , 1. if it be certain that we must die , this should teach us frequently to think of death , to keep it always in our eye and view : for , why should we cast off the thoughts of that which will certainly come , especially when it is so necessary to the good government of our lives , to remember that we must die ? if we must die , i think it concerns us to take care , that we may die happily , and that depends upon our living well ; and nothing has such a powerful influence upon the good government of our lives , as the thoughts of death : i have already shewed you , what wisdom death will teach us ; but no man will learn this , who does not consider , what it is to die ; and no man will practise it , who does not often remember , that he must die : but he that lives under a constant sence of death , has a perpetual antidote against the follies and vanities of this world , and a perpetual spur to vertue . when such a man finds his desires after this world enlarge beyond , not onely the wants , but the conveniencies of nature , thou fool , says he , to himself , what is the meaning of all this ? what kindles this insatiable thirst of riches ? why must there be no end of adding house to house , and field to field ? is this world thy home , is this thy abiding city ? dost thou hope to take up an eternal rest here ? vain man ! thou must shortly remove thy dwelling , and then whose shall all these things be ? death will shortly close thy eyes , and then thou shalt not so much as see the god thou worshippest ; the earth shall shortly cover thee , and then thou shalt have thy mouth and belly full of clay and dust . such thoughts as these will cool our desires to this present world ; will make us contented when we have enough , and very charitable and liberal of what we can spare : for what should we do with more in this world , than will carry us thorough it ? what better and wiser use can we make of such riches , as we cannot carry with us into the other world , than to return them thither before hand in acts of piety and charity , that we may receive the rewards and recompences of them in a better life ? that we may make to our selves friends of the mammon of unrighteousness , that when we fail , they may receive us into everlasting habitations . when he finds his mind begin to swell , and to encrease as his fortune and honours do , lord , thinks he , what a bubble is this ! which every breath of air can blow away . how vain a thing is man in his greatest glory , who appears gay and beautiful like a flower in the spring , and is as soon cut down and withered ! though we should meet with no change in our fortune here , yet we shall suddenly be removed out of this world ; the scene of this life will change , and there is an end of earthly greatness . and what a contemptible mind is that , which is swelled with dying honours , which looks big indeed , as a body does which is swelled out of all proportion with a dropsy , or timpany , but that is its disease , not a natural beauty . what am i better than the poorest man , who beggs an alms , unless i be wiser and more vertuous than he ? can lands and houses , great places and titles , things which are not ours , and which we cannot keep , make such a mighty difference between one man and another ? are these the riches , are these the beauties and glories of a spirit ? are we not all made of the same mould ? is not god the father of us all ? must we not all die alike , and lie down in the dust together ? and can the different parts we act in this world , which are not so long as the scene of a play , compared to an eternal duration , make such a vast difference between men ? this will make men humble and modest in the highest fortune , as minding them , that when they are got to the top-round of honour , if they keep from falling , yet they must be carried down again , and laid as low as the dust . thus , when he finds the body growing upon the mind , and intoxicating it with the love of sensual pleasures , he remembers , that his body must die , and all these pleasures must die with it ; that they are indeed killing pleasures , which kill a mortal body before its time ; that it does not become a man who is but a traveller in this world , but a pilgrim and a stranger here , to study ease , and softness , and luxury ; that a soul , which must live for ever , should seek after more lasting pleasures , which may survive the funeral of the body , and be a spring of ravishing joys , when he is stript of flesh and blood. these are the thoughts which the consideration of death will suggest to us , as i have already shewed you : and it is impossible for a man , who has always these thoughts at hand , to be much imposed on by the pageantry of this world , by the transient honours and pleasures of it . it is indeed , i think , a very impracticable rule , which some men give , to live always , as if we were to die the next moment . our lives should always be as innocent , as if we were immediately to give up our accounts to god ; but it is impossible to have always those sensible apprehensions of death about us , which we have when we see it approaching : but though we cannot live as if we were immediately to die , ( which would put an end not only to all innocent mirth , but to all the necessary business of the world , which i believe no dying man would concern himself for , ) yet we may , and we ought to live as those who must certainly die , and ought to have these thoughts continually about us , as a guard upon our actions : for whatever is of such mighty consequence to us , as death is , if it be certain , ought always to give laws to our behaviour and conversation . 2ly , if it be certain we must die , the very first thing we ought to do in this world , after we come to years of understanding , should be to prepare for death , that whenever death comes , we may be ready for it . this , i confess , is not according to the way of this world ; for dying is usually the last thing they take care of : this is thought a little unseasonable , while men are young and healthful and vigorous ; but , besides the uncertainty of our lives , and that it is possible , while we delay , death may seize on us before we are provided for it ; and then we must be miserable for ever ; which i shall speak to under the next head. i doubt not but to convince every considering man , that an early preparation for death is the very best means to make our lives happy in this world , while we do continue here . nor shall i urge here , how a life of holiness and vertue , which is the best and only preparation for death , tends to make us happy in this world , delivers us from all those mischiefs which the wildness and giddiness of youth , and the more confirmed debaucheries of riper years expose men too ; for this is properly the commendation of vertue , not of an early preparation for death : and yet this is really a great engagement and motive to prepare betimes for death , since such a preparation for death will put us to no greater hardships and inconveniencies , than the practice of such vertues as will prolong our lives , preserve or increase our fortunes , give us honour and reputation in the world , and makes us beloved both by god and men . but setting aside these things , there are two advantages of an early preparation for death , which contribute more to our happiness , than all the world besides , 1. that it betimes delivers us from the fears of death , and consequently from most other fears . 2ly , that it supports us under all the troubles and calamities of this life . 1. it betimes delivers us from the sears of death ; and indeed it is then only a man begins to live , when he is got above the fears of death . were men thoughtful and considerate , death would hang over them in all their mirth and jollity , like a fatal sword by a single hair ; it would sowre all their enjoyments , and strike terror into their hearts and looks : but the security of most men is , that they put off the thoughts of death , as they do their preparation for it : they live secure and free from danger , onely because they will not open their eyes to see it . but these are such examples as no wise man will propose to himself , because they are not safe : and there are so many occasions to put these men in mind of death , that it is a very hard thing not to think of it , and when ever they do , it chills their blood and spirits , and draws a black and melancholly veil over all the glories in the world. how are such men surprized , when any danger approaches ? when death comes within view , and shews his sithe , and only some few sands at the bottom of the glass ? this is a very frightful sight to men who are not prepared to die ; and yet should they give themselves liberty to think , in what danger they live every minute , how many thousand accidents may cut them off , which they can neither foresee nor prevent ; fear , and horror , and consternation would be their constant entertainment , till they could think of death without fear ; till they were reconciled to the thoughts of dying , by great and certain hopes of a better life after death . so that no man can live happily , if he lives like a man , with his thoughts , and reason , and consideration about him , but he who takes care betimes to prepare for death and another world : till this be done , a wise man will see himself always in danger , and then he must always fear : but he is a happy man who knows and considers himself to be mortal , and is not afraid to die : his pleasures and enjoyments are sincere and unmixt , never disturbed with a hand writing upon the wall , nor with some secret qualms and misgivings of mind ; he is not terrified with present dangers , at least not amazed and distracted with them . a man who is delivered from the fears of death , fears nothing else in excess , but god : and fear is so troublesome a passion , that nothing is more for the happiness of our lives , than to be delivered from it . 2. as a consequent of this , an early preparation for death will support men under all the troubles and calamities of this life : there are so many troubles , that mankind are exposed to in this world , that no man must expect to escape them all ; nay , there are a great many troubles , which are unsupportable to humane nature , which there can be no releif for in this world : the hopes and expectations of a better life , are , in most cases , the safest retreat : a man may bear his present sufferings with some courage , when he knows that he shall quickly see an end of them , that death will put an end to them , and place him out of their reach : for there the wicked cease from troubling , and there the weary be at rest ; there the prisoners rest together , they hear not the voice of the oppressor ; the small and great are there , and the servant is free from his master , 3. job 17 , 18 , 19. so that in many cases the thoughts and expectations of death is the only thing , that can support us under present sufferings ; but while the thoughts of death itself are terrible to us , this will be a poor comfort : men who are under the sence of guilt , are more afraid of death , than they are of all the evils of this world : whatever their present sufferings are , they are not so terrible as lakes of fire and brimstone , the worm that never dieth , and the fire that never goeth out : so that such men , while they are under the fears and terrors of death , have nothing to support them under present miseries . the next world , which death puts us into the possession of , is a very delightful prospect to good men ; there they see the rewards of their labour and sufferings , of their faith and patience : they can suffer shame and reproach , and take joyfully the spoiling of their goods ; since these light afflictions , which are but for a season , will work for them a far more exceeding and eternal weight of glory . but men who are not prepared to die , while they are afraid of death , can find no relief in the thoughts of it , and therefore want the greatest support that we can have in this life against the sufferings of it : the sooner we prepare to die , the sooner we are delivered from the fears of death , and then the hope of a better life will carry us chearfully through this world whatever storms we meet with . 3ly , since we must certainly die , it makes it extreamly reasonable to sacrifice our lives to god , whenever he calls for them ; that is , rather to chuse to die a little before our time , then to renounce god , or to give his worship to idols , or any created beings , or to corrupt the faith and religion of christ : there are arguments indeed enough to encourage christians to martyrdom , when god calls them to suffer for his sake : the love of christ in dying for us , is a sufficient reason why we should chearfully die for him ; and the great rewards of martyrdom , that glorious crown which is reserved for such conquerors , made the primitive christians ambitious of it : it is certain there is no hurt in it , nay , that it is a peculiar favour to die for christ , because those persons who were most dear to him were crowned with martyrdom ; but our present argument shews us , at what an easie rate we may purchase so glorious a crown ; for we part with nothing for it : we die for god , and we must die whether we die martyrs or not : and what man then , who knows he must die , and believes the rewards of martyrdom , can think it so terrible to die a martyr ? no good christian can think that he loses any thing by the bargain , to exchange this life for a better : for as many years as he goes sooner out of this world , then he should have done by the course of nature , so many years he gets sooner to heaven ; and i suppose that is no great loss : it is indeed a noble expression of our love to god , and our entire obedience and subjection to him , and of a perfect trust in him , to part with our lives for his sake ; but what can a man , who knows he must die , do less for god then this , to part with a life , which he cannot keep , willingly to lay down a life for god , which would shortly be taken from him , whether he will or not . 4ly , this shews us also , what little reason we have to be afraid of the power of men ; the utmost they can do , is to kill the body ; a mortal body which will die whether they kill it or not : which is no mighty argument of power , no more than it is to break a brittle glass ; nor any great hurt to us , no more than it is to die , which we are all born to , and which is no injury to a good man : and therefore our saviour's counsel is very reasonable , 12. luke 4 , 5. be not afraid of them who kill the body , and after that have no more that they can do : but i will forewarn you , whom you shall fear , fear him , which after he hath killed , hath power to cast into hell ; yea , i say unto you , fear him . this is very reasonable , when the fear of god and men is opposed to each other , which is the only case our saviour supposes . no man ought foolishly to fling away his life , nor to provoke and affront princes , who have the power of life and death : this is not to die like a martyr , but like a fool , or a rebel . but when a prince threatens death , and god threatens damnation , then our saviour's counsel takes place , not to fear men but god : for indeed god's power in this is equal to mens at least ; men can kill , for men are mortal , and may be killed ; and this is only for a mortal creature to die a little out of order : but god can kill too ; and thus far the case is the same . it is true , most men are of the mind , in such a case , rather to trust god then men , because he does not always punish in this world , nor execute a speedy vengeance . and yet when our saviour takes notice , that god kills as well as men , it seems to intimate to us , that such apostates , who rather chuse to provoke god then men , may meet with their deserts in this world : for no man is secure , that god will not punish him in this world ; and apostates of all others , have least reason to expect it . those who renounce god , for fear of men , are the fittest persons to be examples of a sudden vengeance . but then when men have killed , they can do no more , they cannot kill the soul ; and here the power of god and men is very unequal , for when he has killed , he can cast both body and soul into hell fire : this is a very formidable power indeed , and we have reason to fear him ; but the power of men , who can only kill a mortal body , is not very terrible ; it ought not to fright us into any sin , which will make us obnoxious to that more terrible power , which can destroy the soul. chap. iii. concerning the time of our death , and the proper improvement of it . let us now consider the time of our death , which is once , but when uncertain . now when i say the time of our death is uncertain , i need not tell you that i mean only it is uncertain to us , that is , that no man knows when he shall die ; for god certainly knows when we shall die , because he knows all things , and therefore , with respect to the foreknowledge of god , the time of our death is certain . thus much is certain as to death , that we must all die ; and it is certain also , that death is not far off , because we know our lives are very short : before the flood men lived many hundred years ; but it is a great while now since the psalmist observed , that the ordinary term of humane life had very narrow bounds set to it , the days of our years are threescore years and ten ; and if by reason of strength they be fourscore years , yet is their strength labour and sorrow : for it is soon cut off , and we flie away , 90. psal. 10. there are some exceptions from this general rule , but this is the ordinary period of humane life , when it is spun out to the greatest length ; and therefore within this term we may reasonably expect it , for in the ordinary course of nature our bodies are not made to last much longer . thus far we are certain ; but then , how much of this time we shall run out , how soon , or how late we shall die , we know not , for we see no age exempted from death ; some expire in the cradle , and at their mother's breasts , others in the heat and vigour of youth , others survive to a decrepit age , and it may be follow their whole family to their graves . death very often surprizeth us , when we least think of it , without giving us any warning of its approach ; and that is proof enough , that the time of our death is unknown and uncertain to us . but these things deserve to be particularly discoursed ; and therefore with reference to the time of our death , i shall observe these four things , not so much to explain them , for most of them are plain enough of themselves , as to improve them for the government of our lives : i. that the general period of humane life , which is the same thing with the time of our death , is fixt and determin'd by god. ii. that the particular time of every man's death , though it be foreknown by god , who foreknows all things , yet it does not appear , that it is peremtorily decreed and determined by god. iii. that the particular time , when any of us shall die , is unknown and uncertain to us . iv. that we must die but once ; it is appointed for all men once to die . sect . i. that the general period of humane life is fixt and determin'd by god , and that it is but very short . i. that the general period of humane life , which is the same thing with the time of our death , is fixt and determin'd by god : that is , there is a time set to humane life , beyond which no man shall live , as iob speaks : 14 job 5. his days are determined , the number of his months are with thee , thou hast appointed his bounds , that he cannot pass . which does not refer to the period of every particular man's life , but is spoken of man in general , that there are fixt bounds set to humane life , which no man can exceed . what these bounds are , god has not expresly declared , but that must be learnt from observation : such a time as most commonly puts a period to mens lives , who live longest , may generally pass for the common measure of humane life , though there may be some few exceptions . before the flood , no man lived a thousand years , and therefore we may conclude , that the longest term of humane life , after the sentence of death was passed on man , was confined within a thousand years . methusalah , who was the longest liver , lived but nine hundred sixty nine years , and he died ; so that no man ever lived a thousand years : and comparing this observation with that promise of a thousand years reign with christ , which is called the first resurrection , and is the portion only of martyrs and confessors , and pure and sincere christians , 20 revel . i have been apt to conclude , that to live a thousand years , is the priviledge only of immortal creatures ; that if adam had continued innocent , he should have lived no longer on earth , but have been translated to heaven without dying ; for this thousand 's years reign of the saints with christ , whatever that signifies , seems to be intended as a reparation of that death which they fell under by adam's sin : but then these thousand years do not put an end to the happiness of these glorious saints , but they are immortal creatures , and though this reign with christ continues but a thousand years , their happiness shall have no end , though the scene may change and vary ; for over such men the second death hath no power : or else this thousand years reign with christ must signifie an eternal and unchangable kingdom , a thousand years being a certain earnest of immortality ; but there is an unreasonable objection against that , because we read of the expiring of these thousand years , and what shall come after them , even the final judgment of all the world. but this is a great mystery , which we must not hope perfectly to understand , till we see the blessed accomplishment of it . but though before the flood some persons lived very near the thousand years , yet after the flood the term of life was much shortned : some think this was done by god , when he pronounced that sentence , 6 gen. 3. and the lord said , my spirit shall not always strive with man , for that he also is flesh , yet his days shall be an hundred and twenty years . as if god had then decreed , that the life of man should not exceed an hundred and twenty years ; but this does not agree with that account we have of mens lives after the flood ; for not only noah and his sons , who were with him in the ark , lived much longer than this after the flood ; but arphazad lived five hundred and thirty years , salah four hundred and three years , eber four hundred and thirty years , and abraham himself a hundred seventy five years , and therefore this hundred and twenty years cannot refer to the ordinary term of man's life , but to the continuance of god's patience with that wicked world , before he would bring the flood upon them to destroy that corrupt generation of men ; that is , that he would bear with them a hundred and twenty years , before he would send the flood to destroy them . but afterwards by degrees life was shortned , insomuch that though moses himself lived a great deal longer , yet if the 90 psalm were composed by him , as the title tells us it was , the ordinary term of life in his days , was but threescore and ten , or fourscore years , 10 v. the days of our years are threescore years and ten ; and if by reason of strength they be fourscore years , yet is their strength labour and sorrow ; so soon passeth it away , and it is gone . and this has continued the ordinary measure of life ever since ; which is so very short , that david might well say , behold , thou hast made my days as an hand-breadth , and mine age is as nothing before thee : verily every man at his best estate is altogether vanity , 39 psal. 5. i shall not scrupulously inquire into the reason of this great change , why our lives are reduced into so narrow a compass : some will not believe that it was so , but think that there is a mistake in the manner of the account ; that when they are said to live eight or nine hundred years , they computed their years by the moon , not by the sun ; that is , their years were months , twelve of which make but one of our years ; and then indeed the longest livers of them did not live so long as many men do at this day , for methusalah himself , who lived nine hundred sixty nine years , according to this computation of months for years , lived but fourscore years and five months . but it is very absurd to imagine , that moses should use two such different accounts of time , that sometimes by a year he should mean no more than a month , and sometimes twelve months , without giving the least notice of it , which is unpardonable in any historian : and therefore others complain much that they were not born in those days , when the life of man was prolonged for so many hundred years : there had been some comfort in living then , when they enjoyed all the vigour and gaiety of youth , and could relish the pleasure of life for seven , eight or nine hundred years . a blessing which men would purchase at any rate in our days : but now we can scarce turn ourselves about in the world , but we are admonished by gray hairs , or the sensible decays of nature , to prepare for our winding-sheet . and therefore , for the farther improvement of this argument , i shall , 1. shew you , what little reason we have to complain of the shortness of life . 2. what wise use we are to make of it . sect . ii. what little reason we have to complain of the shortness of humane life . 1. what little reason we have to complain of the shortness of life , and the too hasty approaches of death to us : for , 1. such a long life is not reconcileable with the present state of the world. and , 2ly , our lives are long enough for all the wise purposes of living . 1. such a long life is not reconcileable with the present state of the world. what the state of the world was before the flood , in what manner they lived , and how they employed their time , we cannot tell , for moses has given no account of it ; but taking the world as it is , and as we find it , i dare undertake to convince those men , who are most apt to complain of the shortness of life , that it would not be for the general happiness of mankind , to have it much longer : for , 1. the world is at present very unequally divided ; some have a large share and portion of it , others have nothing , but what they earn by very hard labour , or extort from other mens charity by their restless importunities , or gain by more ungodly arts : now , though the rich and prosperous , who have the world at command , and live in ease and pleasure , would be very well contented to spend some hundred years in this world , yet i should think , fifty or threescore years abundantly enough for slaves and beggars ; enough to spend in hunger and want , in a jaol and a prison . and those who are so foolish as not to think this enough , owe a great deal to the wisdom and goodness of god , that he does : so that the greatest part of mankind have great reason to be contented with the shortness of life , because they have no temptation to wish it longer . 2ly , the present state of this world requires a more quick succession : the world is pretty well peopled , and is divided among its present inhabitants ; and but very few , in comparison , as i observed before , have any considerable share in the division : now let us but suppose , that all our ancestors , who lived an hundred , or two hundred years ago , were alive still , and possessed their old estates and honours , what had become of this present generation of men , who have now taken their places , and make as great a show and busle in the world as they did ? and if you look back three , or four , or five hundred years , the case is still so much the worse ; the world would be over-peopl'd , and where there is one poor miserable man now , there must have been five hundred , or the world must have been common , and all men reduced to the same level ; which i believe the rich and happy people , who are so fond of long life , would not like very well . this would utterly undo our young prodigal heirs , were their hopes of succession three or four hundred years off , who , as short as life is now , think their fathers make very little hast to their graves : this would spoil their trade of spending their estates before they have them , and make them live a dull sober life , whether they would or no ; and such a life , i know , they don't think worth having : and therefore , i hope , at least they will not make the shortness of their fathers lives an argument against providence ; and yet such kind of sparks as these , are commonly the wits , that set up for atheism , and , when it is put into their heads , quarrel with every thing which they fondly conceive will weaken the belief of a god , and a providence , and among other things , with the shortness of life , which they have little reason to do , when they so often out-live their estates . 3ly , the world is very bad as it is , so bad , that good men scarce know how to spend fifty or threescore years in it ; but consider how bad it would probably be , were the life of man extended to six , seven or eight hundred years . if so near a prospect of the other world , as forty or fifty years , cannot restrain men from the greatest villanies , what would they do , if they could as reasonably suppose death to be three or four hundred years off ? if men make such improvements in wickedness in twenty or thirty years , what would they do in hundreds ? and what a blessed place then would this world be to live in ? we see in the old world , when the life of man was drawn out to so great a length , the wickedness of mankind grew so insufferable , that it repented god he had made man , and he resolved to destroy that whole generation excepting noah and his family : and the most probable account that can be given , how they came to grow so universally wicked , is the long and prosperous lives of such wicked men , who by degrees corrupted others , and they others , till there was but one righteous family left , and no other remedy left , but to destroy them all , leaving only that righteous family as the seed and future hopes of the new world. and when god had determined in himself , and promised to noah , never to destroy the world again by such an universal destruction , till the last and final judgment , it was necessary by degrees to shorten the lives of men , which was the most effectual means to make them more governable , and to remove bad examples out of the world ; which would hinder the spreading of the infection , and people and reform the world again by new examples of piety and vertue : for when there are such quick successions of men , there are few ages but have some great and brave examples , which give a new and better spirit to the world. many other things might be added , to convince those who complain of the shortness of humane life , that it would be no desirable thing , as the state of the world now is , to live seven or eight hundred years in it ; but this i suppose is enough , if i can make good the second thing i proposed , that our lives are long enough for all the wise purposes of living . now i will not promise myself to satisfie all men in this matter ; for those who think it the only end of living , to eat and drink , and enjoy the more impure delights of flesh and sence , will never be satisfied , that threescore and ten years are as good as eight or nine hundred for this purpose ; for the longer they enjoy these pleasures , and the oftner they repeat them , the better it is : but these men ought to be convinced , that this is not the true end of living , that these are only means to preserve life , which god has sweetned with such proper satisfactions , or made the neglect of them so uneasie and painful , that no man might forget to take care to preserve himself ; but man was made at first for higher and nobler ends , and since by the sin of adam we are all become mortal , this life is not for itself , but in order to a better life . we come into this world , not to stay here , or to take up our abode and rest , for then indeed the longer we lived the better ; but this world is only a state of trial and discipline , to exercise our vertues , to perfect our minds , to prepare and qualifie ourselves for the more pure and refined and spiritual enjoyments of the other world : we come into this world , not so much to enjoy , as to conquer it , and to triumph over it , to baffle its temptations , to despise its flatteries , and to endure its terrors ; and if we live long enough to do this , we live long enough , and ought to thank god , that our work , and labour , and temptations are at an end ; for what labouring man is not glad that his work is over , and he may go to rest ? what mariner is not glad that he has weathered all storms , and steered a safe course to his desired haven ? there are two things necessary to the improvement of our minds , knowledge and vertue : and as god has shortned our lives , so he has shortned our work too , and given us a more easie and compendious way to both . knowledge indeed is an infinite and endless thing , and it is impossible thoroughly to satisfie that appetite in great and genorous minds , in this blind and obscure state of life ; but the comfort is , all the knowledge that is necessary to carry us to heaven , is now plain and easie , and will not take up many years to learn it , for , this is life eternal to know god , and iesus christ whom he hath sent ; which is plainly revealed to us in the gospel : and when we get to heaven , we shall quickly understand all the difficulties of nature and providence in another manner , then the greatest philosophers do now , or can do , though they should live many hundred years . and as for vertue , we have as short and easie a way to it : the plainest and most perfect precepts , the most admirable examples , the most encouraging and inviting promises , and which is more than all , the most powerful assistances of the divine spirit to renew and sanctifie us ; and he who is not reformed by these divine and supernatural methods of grace , in forty or fifty years , is not likely to be the better for them , though he should live to methusalah's age . as for doing good , i confess , the longer a good man lives , the more good he will do , and make himself the more useful to the world ; but this is god's care , and whenever he calls him out of the world , he excuses him from doing any more good in it . the truth is , nothing could be more improper , under the state of the gospel , then such a long life , as worldly men are very fond of ; for our saviour has taught us to expect persecutions and sufferings for his name ; and this is very often the portion of true and sincere christians , that st. paul could say , if in this life only we had hope , we were of all men the most miserable . thanks be to god , it is not always so , but when it is , it would be too great a temptation for humane nature , to live some hundred years in a state of persecution , as they might , if they and the persecuting prince should live so long . nay , such a long life as these men talk of , would greatly weaken the promises and threatnings of the gospel , which are all absent and unseen things , to be expected in the other world ; but if the next world were so many hundred years off , both the promises and threatnings of it , would lose their effect upon the generality of mankind : nay , it might be thought very hard upon good men , who are taught by the gospel of christ to live above this world , and to have a very mean opinion of , and a great indifferency to all the delights of it , to live so many hundred years in it ; not so much to enjoy it , as to despise it , and to contend with it . and it is not less hard for men , who are transported with the ravishing hopes and expectations of a better life , whose hearts and conversations are already in heaven , to be kept so long out of it : this is a severe trial of their patience , for hope when it is so long delayed , is a very troublesome and uneasie passion ; and though few men long to die , yet a great many good men do very impatiently long to be in heaven , and can be contented , whenever god pleases , to submit to dying , though with some natural reluctancy , that they may get to heaven . in short , this life is long enough for a race , for a warfare , for a pilgrimage ; it is long enough to fight and contend with this world , and all the temptations of it ; it is long enough to know this world , to discover the vanity of it , and to live above it ; it is long enough , by the grace of god , to purge and refine our minds , and to prepare ourselves to live for ever in god's presence ; and when we are in any measure prepared for heaven , and possessed with great and passionate desires of it , we shall think it a great deal too long to be kept out of it . sect . iii. what use to make of the fixt term of humane life . 2. let us consider what wise use is to be made of this ; and here are two things distinctly to be considered : 1. that the general term of humane life is fixt and determined by god. 2. that this common term and period of life , at the utmost extent of it , is but very short . 1. that the general term of humane life is fixt and determined by god ; and this is capable of very wise improvements : for , 1. when we know that we cannot live above threescore or fourscore years , or some few years over or under , we should not extend our hopes and expectations and designs beyond this term . 2. we should frequently count our days , and observe how our lives wast , and draw near to eternity . 3. when this period draws nigh , and death comes within view , it more especially concerns us to apply ourselves to a more serious and solemn preparation for death . 1. we should not extend our hopes and expectations and designs beyond this term , which god has fixt for the conclusion of our lives : we should not live as if we were immortal creatures , who are never to die ; for if god have set bounds to our lives , it is absurd for us to expect to live any longer , unless we hope to alter the decrees of heaven . and yet it is more absurd , if it be possible , to extend our hopes and desires , our projects and designs for this world , beyond the term of our living here ; for how unreasonable is it for us to trouble ourselves about this world longer then we are like to continue in it ? and yet if this were observed , it would ease us of a great deal of labour and care , and deliver the world from those great troubles and disorders , which the designs and projects for future ages create . men might see some end of their labours , and of their cares , of increasing riches , and adding house to house , and field to field , did they stint their desires with their lives ; did they consider how long they were to live , and what is a sufficient and necessary provision for their continuance here : whereas now the generality of mankind drudge on to the last moment they have to live , and still heap up riches till they know no end of them , as if their lives and their enjoyment of them , were to have no end neither . the only tolerable excuse , that can be made for this , is the care of posterity , to leave a liberal provision for children , that they may live happily after us : but this indeed is rather an excuse than a reason , for thus we see it is , when there is no such reason for it ; when men have no children to provide for , nor it may be any relations , for whom they are much concerned ; on when they have a sufficient provision for all their children , to encourage their industry and vertue , though not to maintain them in idleness and vice , which no wise and good father would desire ; nay , it may be , when they have no other heir to an over-grown estate , but either a daughter , whose fortune may make her a rich prey , as is too often seen , or a prodigal son , who is ruined already by the expectation of so great a fortune , and will quickly be even with his fortune , and ruine that , when he has it . a competent provision for children , is a just reason to continue our industry , though we have enough for our selves , as long as we live , but to make them rich and great , is not . the piety and charity of parents , which entails a blessing upon their posterity , and an industrious and vertuous education of children , is a better inheritance for them , than a great estate : but men who are so intent to the very last upon encreasing their estates , seldom do it for any other reason , but to satisfie their own insatiable thirst , which is to hoard up riches for a time when they can't enjoy them , to provide for their living in this world a much longer time , than they know they can possibly live in it . this is much greater folly than the man in the parable was guilty of , whose ground brought forth plentifully , and he pulled down his barns , and built greater , and said to his soul , soul thou hast much goods laid up for many years , take thine ease , eat , drink , and be merry . he was so wise as to know when he had enough , and when it was fit to retire and take his ease : yet god said unto him , thou fool , this night shall thy soul be required of thee ; and then whose shall all these things be , which thou hast provided ? 12 luke 16 , &c. thus how big are most men with projects and designs , which there is little hope should ever take effect , while they live ? especially aspiring monarchs , and busie politicians , who draw the scheme , and frame their design of an universal empire , through a long series of events , or meditate changes and alterations of government , of the laws and religion of a nation , by insensible steps and methods ; which , though it were never so hopeful a project , they can't hope to live to see effected , and therefore exceed their own bounds , and trouble the world at present , with what no body now living may ever be concerned in ; they undertake to govern the world , when they are dead and gone , whereas every age brings forth new projects and counsels , as it does a new generation of men , and new scenes of affairs , and a new set of politicians : would but men confine their cares and projects within the bounds of their own lives , and mind only what concerns themselves , and their own times , and they would live more at ease , and the world enjoy more peace and quiet , than now it is ever likely to do : and yet one would think this very reasonable , not to concern our selves about the world any longer than we are like to live in it ; to do no injury to posterity as near as we can , and to do what good we can for them , without disturbing the present peace and good government of the world , but to leave the care of the next age to those who shall succeed , and to that good providence which governs and takes care of all ages and generations of men. 2. since we know the common period of humane life , we should frequently count our days , and observe how our lives wast , and draw near to eternity . our time slides away insensibly , and fow men take notice how it goes ; they find their strength and vigour continues without any decay ; and they reckon upon living threescore and ten , or fourscore years , but seldom consider that it may be thirty or forty years are already gone , that is , the best half of their lives ; they put a cheat upon themselves by computing the whole duration of their lives , without considering how much of this is already past , and how little of it is to come ; which if men would seriously think of , they would not be so apt to flatter themselves with a long life ; for no man accounts twenty or thirty years a long life , and that is the most they have to live now , though they should attain to the longest period of humane life , much less could they flatter themselves with a long life , when they could not probably reckon above fifteen or ten years to come . and would men observe how their life shortens every day , this , if any thing , would make them grow chary of their time , and begin to think of living , that is , of minding the true ends and purposes of life , of doing the work for which they came into the world , and which they must do before they die , or they are miserable for ever . 3. when men draw near the end of their reckoning , nay , it may be are past the common reckoning of mankind , it more especially concerns them to apply themselves to a more serious and solemn preparation for death : for how vigorous soever their age is , death cannot be far off ; it will be unpardonable in them , to be deceived with the hopes of living much longer , who have already attained to the common period of humane life , and are in the borders and confines , nay in the very quarters of death , and have already , if i may so speak , borrowed some years from the other world. now when i speak of such mens preparing for death , i do not mean , that they should then begin to think of dying , that is a great deal of the latest to begin such a work ; though if they have not done it before , it is without doubt high time to begin it then , in the last minute of their lives , and to do what they can in that little time that remains , to obtain their pardon of god for spending a long life in sin and vanity , and in a forgetfulness of their maker and redeemer . but that which i now intend , concerns those who have thought of dying long before , and govern'd their lives under the conduct and influence of such thoughts , and therefore are not wholly unprepared for death , but are ready to welcome it , whenever it comes ; but there is a decent way of meeting death , which becomes such men , which i call a more solemn preparation for it ; that is , when their condition and circumstances of life will permit it , to take a timely leave of the world , and to withdraw from the noise and business of it ; when they are placed just in the confines of both worlds , to direct their face wholly to that world whither they are a going , to spend the little remains of their lives in conversing with themselves , with god , and with the other world. 1. in conversing with themselves , which god knows very few men do , while they are engaged in the business of this world ; the cares of life , or the pleasures of it , our families , or our friends , or strangers themselves , take us from ourselves , and therefore it is fit , before men go out of this world , that they should recover the possession of themselves , and grow a little more acquainted and intimate with themselves ; retire from the world to take a more thorough review of their lives and actions , what they have still to do , to make their peace with god , and their own consciences ; whether there be any sin which they have not thoroughly repented of , and heartily begged god's pardon for ; any injury they have done their neighbour , for which they have not made sufficient restitution and reparation ; whether they have any quarrel with any man , which is not composed and reconciled ; whether there is any part of their duty , which they have formerly too much neglected , as charity to the poor , the wise education and instruction of their children and families , and to apply themselves to a more diligent discharge of it ; what distempers there are in their minds , which still need to be rectified , what graces are weakest , what passions are most disorderly and unmortified , and to apply proper remedies to them . this is an excellent preparation for death , because it will give us great hope and assurance in dying ; it gives us peace and satisfaction in our own minds , by a thorough knowledge of our own state , and by rectifying whatever was amiss ; it delivers our consciences from guilty fears , and so disarms death of its sting and terrors , for the sting of death is sin , and when this sting is pulled out , we have nothing else to contend with , but some little natural aversions to dying , which are more easily conquered . 2. thus in this preparatory retirement from the world , we should spend great portions of our time in the worship of god , in our publick or private devotions ; for commonly men of business are very much in arrears with god upon this account : in their active age they had little time to spare , or little mind to spare it for the uses of religion ; and therefore we may well retire some time before we die , to make up that defect , and when we have done with the world , to give up ourselves wholly to the service of god : we should now be very importunate in our prayers to god , that for the merits and intercession of christ , he would freely pardon all the sins , and frailties , and errors of our past life , and give us such a comfortable hope and sence of his love to us , as may support us in the hour of death , and sweeten the terrors and agonies of it : we should meditate on the great love of god in sending christ into the world to save sinners ; and contemplate the height and depth and length and breadth of that love of god , which passeth all humane understanding : we should represent to ourselves the wonderful condescension of the son of god in becoming man , his amazing goodness in dying for sinners , the just for the unjust , to reconcile us to god : and when we have warmed our souls with such thoughts as these , we should break forth into raptures and extasies of devotion in the praise of our maker and redeemer : worthy is the lamb that was slain , to receive power , and riches , and wisdom , and strength , and honour , and glory , and blessing . blessing , and honour , and glory , and power be unto him that sitteth on the throne , and to the lamb for ever and ever , 5 revel . 12 , 13. and besides other reasons , which makes this a very proper preparation for death , this accustoms us to the work and employment of the next world , for heaven is a life of devotion and praise ; there we shall see god and admire and adore him , and sing eternal halelujahs to him : and therefore nothing can so dispose and prepare us for heaven , as to have our hearts ready tuned to the praises of god , ravished with his love , transported with his glory and perfections , and swallowed up in the most profound and humble adorations of him . 3. thus when we are going into another world , it becomes us most to have our thoughts there ; to consider what a blessed place that is , where we shall be delivered from all the fears and sorrows and temptations of this world , where we shall see god and the blessed jesus , and converse with angels and glorified spirits , and live an endless life without fear of dying ; where there is nothing but perfect love and peace , no cross interests and factions to contend with , no storms to ruffle or discompose our joy and rest to eternity ; where there is no pain , no sickness , no labour , no care to refresh the weariness , or to repair the decays of a mortal body , not so much as the image of death to interrupt our constant enjoyments ; where there is a perpetual day , and an eternal calm , where our souls shall attain their utmost perfection of knowledge and vertue ; where we shall serve god not with dull , and sleepy , and unaffecting devotion , but with piercing thoughts , with life and vigour , with ravishment and transport ; in a word , where there are such things , as neither eye hath seen , nor ear heard , neither hath it entred into the heart of man to conceive . these are proper thoughts for a man who is to compose himself for death , not to think of the pale and ghastly looks of death , when he shall be wrapt up in his winding-sheet ; not to think of the dark and melancholly retirements of the grave , where his body must rot and putrifie , till it be raised up again immortal and glorious , but to lift up his eyes to heaven , to view that lightsom and happy country , with moses to ascend up into the mount , and take a prospect of the heavenly canaan , whither he is going : this will conquer even the natural aversions to death , and make us with st. paul , desirous to be dissolved , and to be with christ , which is best of all ; make it as easie to us to leave this world for heaven , as it is to remove into a more pleasant and wholesome air , or into a more convenient and beautiful house ; so easie , so pleasant will it be to die with such thoughts as these about us . this indeed ought to be the constant exercise of the christian life ; it is fit for all times and for all persons , and without some degree of it , it is impossible to conquer the temptations of the world , or to live in the practice of divine and heavenly vertues : but this ought to be the constant business , or entertainment rather , of those happy men who have lived long enough in the world , to take a fair leave of it , who have run through all the scenes and stages of humane life , and have now death and another world in view and prospect . and it is this makes a retirement from the world so necessary or very useful , not meerly to ease our bodily labours , and to get a little rest from business , to dissolve in sloth and idleness , or to wander about to seek a companion , or to hear news , or to talk politicks , or to find out some way to spend time , which now lies upon their hands , and is more uneasy and troublesom to them than business was : this is a more dangerous state , and does more indispose them for a happy death , than all the cares and troubles of an active life ; but we must retire from this world to have more leisure and greater opportunities to prepare for the next , to adorn and cultivate our minds , and dress our souls like a bride , who is adorned to meet her bridegroom . when men converse much in this world , and are distracted with the cares and business of it , when they live in a crowd of customers or clients , and are hurried from their shops to the exchange or custom-house , or from their chambers to the bar , and when they have discharged one obligation , are pressed hard by another , that at night they have hardly spirits left to say their prayers , nor any time for them in the morning , and the lord's day itself is thought more proper for rest and refreshment , than devotion ; i say , what dull cold apprehensions must such men have of another world ? and after all the care we can take , how will this world insinuate itself into our affections , when it imploys our time and thoughts , when our whole business is buying and selling , and driving good bargains , and making conveyances and settlements of estates ? how will this disorder our passions , occasion feuds and quarrels , give us a tincture of pride , ambition , covetuousness ; that there is work enough after a busie life , even for very good men , to wash out these stains and pollutions , and to get the tast and relish of this world out of their mouths , and to revive and quicken the sence of god and of another world. this is a sufficient reason for such men , as i observed before , to think when it is time to leave off , and if not wholly to withdraw from the world , yet to contract their business , and to have the command of it , that they may have more leisure to take care of their souls , before they have so near a call and summons to death ; but much more necessary is it , when death is even at the door , and by the course of nature we know that it is so . it is very proper to leave the world , before we are removed out of it , that we may know how to live without it , that we may not carry any hanckerings after this world with us into the next ; and therefore it is very fitting , that there should be a kind of a middle state between this world and the next ; that is , that we should withdraw from this world , to wean ourselves from it , even while we are in it ; which will make it more easie to part with this world , and make us more fit to go to the next . but it seems strangely undecent , unless the necessities of their families , or the necessities of the publick call for it , and exact it , to see men who are just a going out of the world , who it may be bow as much under their riches , as under their age , plunging themselves over head and ears in this world , courting new honours and preferments with as much zeal , as those who are but entring into the world. it is to be feared , such men think very little of another world , and will never be satisfied with earth , till they are buried in it . sect . iv. what use to make of the shortness of humane life . 2. as the general period of humane life is fixt and determin'd by god , so this term of life at the utmost extent of it , is but very short : for what are threescore and ten , or fourscore years ? how soon do they pass away like a dream , and when they are gone , how few and empty do they appear ? the best way to be sensible of this , is not to look forward , for we fancy time to come , to be much longer than we find it , but to look backward upon the time which is past , and as long as we can remember ; and how suddenly are thirty or forty years gone ? how little do we remember , how they past ? but gone they are , and the rest are a going apace , while we eat , and drink , and sleep , and when they are gone too , we shall be sensible , that all together was but very short . now from hence i shall observe several things of very great use for the government of our lives . 1. if our lives be so very short , it concerns us to lose none of our time ; for does it become us to be prodigal of our time , when we have so little of it ? we either ought to make as much of our lives as we can , or not complain , that they are short , for that is a greater reproach to ourselves , than to the order of nature , and the providence of god : for it seems we have more time than we care to live in , more than we think necessary to improve to the true ends and purposes of living ; and if we can spare so much of our lives , it seems they are too long for us , how short soever they are in themselves : and when our lives are too long already for the generallity of mankind to improve wisely , why should god give us more time to play with , and to squander away ? and yet let us all reflect upon ourselves , and consider , how much of our lives we have perfectly lost , how careless we have been of our time , which is the most precious thing in the world ; how we have given it to every body that will take it , and given away so much of ourselves , and our own being with it . should men set down , and take a review of their lives , and draw up a particular account of the expence of their time , after they came to years of discretion and understanding , what a shameful bill would it be ? what unreasonable abatements of life ? how little time would there be at the foot of the account , which might be called living ? so much extraordinary for eating , and drinking , and sleeping , beyond what the support and refreshment of nature required ; so much in courtship , wantonness and lust ; so much in drinking and revelling ; so much for the recovery of the last night's debauch ; so much in gaming and mascarades ; so much in paying and receiving formal and impertinent visits , in idle and extravagant discourses , in censuring and reviling our neighbours or our governours ; so much in dressing and adorning our bodies ; so many blanck and long parentheses of life , wasted in doing nothing , or in counting the slow and tedious minutes , or chiding the sun for making no more haste down , and delaying their evening assignations : but how little would there appear in most mens account , spent to the true ends of living ? the very naming of these things is sufficient to convince any considering man , that this is really a mispending of time , and a flinging away great part of a very short life to no purpose ; but to make you all sensible of this , consider with me , when we may be said to lose our time ; for time passes away very swiftly , and we can no more hold it , than we can stop the charriot wheels of the sun , but all time that is past , is not lost ; indeed no time is our own , but what is past or present , and its being past makes it never the less our own , if ever it was so ; but then we lose our time . 1. when it turns to no account to us , when it is gone ; when we are never the better for it in body or soul : this is the true way of judging , by our own sense and feeling , whether we have spent our time well or ill , by observing what relish it leaves upon our minds , and what the effects of it are , when it is past ; how vainly soever men spend their time , they find some pleasure and diversion and entertainment in it , while it lasts , but the next morning it is all vanished , as their night dreams are ; and if they are not the worse for it , they find themselves never the better : and this is a certain sign , that our time was vainly and foolishly spent , that when it is gone , it can be brought into no account of our lives , but that of idle expences . whatever is good , whatever is in any degree useful , leaves some satisfaction when it is gone , and time so spent , we can place to our account , and all such time is not lost ; but men who spend one day after another in mirth , and jollity , and entertainments , in visits or gaming , &c. can give no other account of it , but that it is a pleasant way of spending time : and that is the true name for it , not living , but spending time , which they know not how otherwise to pass away ; when their time is spent , they have all they intended , and their enjoyments pass away with their time , and there is an end of both ; and it were somewhat more tolerable , if they themselves could end with their time too : but when men must out-live time , and the effects of time must last to eternity , that time , which if it have no ill , yet has no good effects more lasting than itself , is utterly lost . 2dly , to be sure that time is doubly lost , which we cannot review without amazement and horror ; i mean , in which we have contracted some great guilt , which we have not only spent vainly , but wickedly , which we ourselves wish had never been , which we desire to forget , and could be glad , that both god and men would forget it too : for is not that lost time , which loses us , which undoes us , which distracts us with guilty fears , which we would give all the world we could lose out of the account of our lives , and could lose the very remembrance of it ? i think that somewhat worse than lost time , which forfeits a blessed eternity , and for which men must lose their souls for ever . 3dly , that is lost time too , which men must live over again , and tread back their steps like him who has mistaken his way : not that we can recal our past time , and those minutes that are fled from us , but we must substitute some of our remaining time in its room , and begin our lives again , and undo what we had formerly done . this is the case of those who have spent great part of their lives ill , whenever they are convinced of their folly and danger ; they must give all their past lives for lost , and it may be , when half or two thirds , or more of their lives are spent , they must then begin to live , and to undo , by repentance and reformation , the errours , and follies , and impieties of their former lives : now i suppose all men will confess that time to be lost , which they must unlive again ; to be sure penitents are very sensible it is , and i wish all those would consider it , who resolve to spend their youthful and vigorous age in sin , and to repent hereafter ; that is , they resolve to fling away the greatest and best part of their lives , and to begin to live when they see themselves a dying : this i am sure is no remedy against a short life , to resolve not to live one third of it . 2dly , since our life is so very short , it becomes us to live as much as we can in so short a time ; for we must not measure the length or shortness of our lives by days or months or years , that is the measure of our duration or being , but to live and to be , are two things , and of a distinct consideration and account . to live , when we speak of a man , signifies to act like a reasonable creature , to exercise his understanding and will upon such objects as answer the dignity and perfection of humane nature , to be employed in such actions as are proper to his nature , and distinguish a man from all other creatures : and therefore though a man must eat and drink , and perform the other offices of a natural life , which are common to him with beasts ; yet this is not to live like a man , any otherwise than as these common actions are governed by reason and rules of vertue , but he who minds nothing higher than this , lives like a beast , not like a man : a life of reason , religion , and vertue , is properly the life of a man , because it is peculiar to him , and distinguishes him from all other creatures in this world ; and therefore he who improves his knowledge and understanding most , who has his passions and appetites under the best government , who does most good , and makes himself most useful to the world , though he does not continue longer , yet he lives more and longer than other men ; that is , he exerts more frequent and more perfect acts of a rational life . but besides this , this life is only in order to a better life ; it is not for it self , but only a passage to , a state of trial and probation for immortality ; and it were hardly worth the while to come into the world upon any meaner design : and therefore he lives most , who improves the grace of god to make himself most fit for heaven , and qualified for the greatest rewards , for the richest and the brightest crown : who knows god most , and worships him in the most perfect manner , with the greatest ravishments and transports of spirit , who lives most above this world in the exercise of the most divine vertues , who does most service to god in the world , and improves all his talents to the best advantage ; in a word , who most adorns and perfects his own mind , brings most glory to god , and does most good to men : such a man at thirty years old , has lived more , nay , indeed may properly be said to have lived longer , than an old decrepit sinner ; for he has not lived at all to the purposes of a man , or to the ends of the other world. that man has lived a great while , how short soever the time be , who is old enough for heaven , and for eternity , who has laid up rich and glorious treasures for himself in the other world ; who has answered the ends of this life , and is fit to remove out of it : this is the true way of measuring our lives by acts of piety and vertue , by our improvements in knowledge , and grace , and wisdom , by our ripeness for another world ; and therefore if we would live a great while in this world , we must 1. begin to live betimes . 2. we must have a care of all interruptions and intermissions of life . 3. we must live apace . 1. we must begin to live betimes ; that is , must begin betimes to live like men , and like christians , to live to god , and to another world , that is in a word , to be good betimes : for those who begin to live with the first bloomings of reason and understanding , and give early and youthful specimens of piety and vertue , if they reach to old age , they live three times as long as those who count indeed as many years as they do , but it may be have not lived a third of their time , but have lost it in sin and folly. the first can look back to the very beginning of his life , and enjoy all his past years still , review them with pleasure and satisfaction , and bring them all to account : but a late penitent must date his life from his repentance and reformation ; he dares look no farther back , for all beyond is lost , or worse than lost : it is like looking back upon the rude chaos , which was nothing but confusion and darkness before god formed the world , such is the life of a sinner before this new birth and new creation ; and therefore he has but a very little way to look back , can give but a very short account of his life , has but a very few years of his life which he dares own , and carry into the other world with him . 2. we must have a care of all interruptions and intermissions of life ; that is of falling back into sin again , after some hopeful beginnings : this is too often seen , that those , who by the care , and good government , and wise instructions of parents and tutors , have had the principles of vertue and piety early instilled into them , and have had a good relish of it themselves , yet when they are got loose from these restraints , and fall into ill company , and into the way of temptations , have a mind to try another kind of life , and to tast those pleasures which they see mankind so fond of , and too often try so long till they grow as great strangers to piety and vertue , as they were ignorant of vice before . now if such men ever be reclaimed again , yet all their early beginnings of life are lost , for here is a long interruption and intermission of life , which sets them back in the account of eternity ; and thus it is proportionably in every wilful sin we commit , it makes a break in our lives , does not only stop our progress for a while , but sets us backward . but he who begins betimes to live , without any or very few , and very short interruptions , will be able to reckon a very long life , by that time he attains to the common period of humane life : 3. especially if he live apace : there is a living apace , as some call it , not to lengthen but to shorten life ; when men by minding their business well , can in ten or twenty years destroy such a constitution of body , and exhaust that vital heat and vigour , which would have lasted another man sixty or eighty years : this is to live much in a little time , and to make an end of their lives quickly ; and the living apace , i mean ▪ is to live much also in a little time , but to double and treble our lives , not to shorten them : that is , to do all the good that ever we can , for the more good we do , the more we live ; life is not meer duration , but action ; time is not life , but we live , that is , we act in time ; and he who does two days work in one , lives as much in one day , as other men do in two : he who in one year does as much improve his mind in knowledge and wisdom , and all christian graces and vertues , worships god as much and more devoutly , does as much good to the world in all capacities and relations of life , as another man does in two or three or four , he lives so much proportionably longer than those other men ; he does the work of so much time , and this is equivalent to , nay much better than being so much time ; for he who can have the reward of two hundred years in the next world , and not live above threescore or fourscore here , i take to be a much happier man , than he who spends two hundred years in this world : this is the best way of lengthening our lives by living doubly and trebly , which will make a vast addition to our lives in fifty or sixty years ; and then there will be no reason to complain of the shortness of them . 3dly , if our lives are so very short as most men complain they are , surely we have little reason to complain of spending the whole of these short lives in the service of god , for an eternal reward : what are threescore or fourscore years , when compared to eternity ? and therefore setting aside all the present advantages and pleasures of a life of religion , that this only is to live to improve and perfect our own natures , to serve god , and to do good in the world : suppose there were nothing in religion , but hardships and difficulties , a perpetual force and violence to nature , a constant war with the world and the flesh ; cannot we indure all this so short a time , for an endless reward ? men think their day's work very well spent , when they receive their wages at night , and can go home and sup chearfully with their family , and sleep sweetly , as labouring men use to do , all night ; and yet our saviour compares all the work and industry of our lives , to day-labourers , in the parable of the housholder , who at several hours of the day , hired labourers to work in his vineyard , and paid them their wages at night , 20 matth. 1 , &c. we all confess , that threescore and ten years , if we live so long , is but a very short time in itself , and quickly passes away ; i am sure we all think so , when it is gone ; and yet consider , how much of this time is cut off by infancy , childhood , and youth , while we are under the care and conduct of parents and governours , and are not our own men ; how much is spent in sleeping , in eating and drinking , and necessary diversions , for the support and repair of these mortal bodies ; in our necessary business to provide for our families , or to serve the publick , which god allows and requires of us , and accounts it serving himself ; while we live like men , are sober and temperate , and just and faithful to our trust , which we should do for our own sakes , and which all well governed societies require of us , without any consideration of another world ; so that there is but very little of this very short life spent purely in the service of god , and in the care of our souls , and the concernments of a future state ; and is this too much for an eternity of bliss and happiness ? to complain of sobriety and temperance and moral honesty , as such unsufferable burdens , that a man had better be damned than submit to them , is not so much to complain of the laws of god , as of all the wise governments in the world , even in the heathen world , which branded all these vices with infamy , and restrained and corrected them with condign punishments ; it is to complain of humane nature , which has made all these vices infamous , and to think it better to be damned than to live like men ; and yet above two thirds of our time require the exercise of few other vertues but these ; and whatever difficulties men may imagine in other acts of religion , if they can possibly think it so intolerable to love the greatest and the best being , to praise and adore him to whom we owe ourselves and all we have , to ask the supply of our wants from him who will be sure to give , if we faithfully ask ; to raise our hearts above this world , which is a scene of vanity , emptiness , or misery , and to delight ourselves in the hope and expectations of great and eternal happiness , wherein the very life of religion consists : i say , if these be such very difficult and uneasy things , which one would wonder how they came to be difficult , or why they should be thought so ; yet they imploy very little of our time , and methinks a man might bear it to be happy for ever : i am sure men take a great deal more pains for this world , than heaven would cost them , and when they have it ▪ don't live to enjoy it ; and if this be thought worth their while , surely to spend a short life in the service of god , to obtain an endless and eternal happiness , is the best and most advantageous spending our time ; and we must have a very mean opinion of heaven and eternal happiness , if we think it not worth the obedience and service of a few years , how difficult soever that were ? 4hly , if our lives are so very short at their utmost extent , the sinful pleasures of this world can be no great temptation , when compared with an eternity of happiness or misery ? those sensual pleasures , which men are so fond of , and for the sake of which they break the laws of god , and provoke his justice , forfeit immortal life , and expose themselves to all the miseries and sufferings of an eternal death , can last no longer than we live in this world ; and how little a while is that ? when we put off these bodies , all bodily pleasures perish with them ; nay , indeed as our bodies die and decay by degrees , before they tumble into the grave , so do our pleasures sensibly decay too : as short as our lives are , men may out-live some of their most beloved vices , and therefore how luscious soever they may be , such short and dying pleasures ought not to come in competition with eternal happiness or mifery ; what ever things are in their own nature , the value of them increases or diminishes according to the length or shortness of their enjoyment ; that which will last our lives , and make them easy and comfortable , is to be prefered , by wise men , before the most ravishing enjoyments of a day ; and a happiness which will out-last our lives , and reach to eternity , is to be preferred before the perishing enjoyments of a short life ; unless men can think it better to be happy for threescore years , than for ever ; nay , unless men think the enjoyments of threescore years a sufficient recompence for eternal want and misery . 5hly , the shortness of our lives are a sufficient answer to all these arguments against providence , taken from the prosperity of bad men , and the miseries and afflictions of the good ; for both of them are so short , that they are nothing in the account of eternity . were this life to be considered by it self , without any relation to a future state , the difficulty would be greater , but not v●ry great ; because a short happiness , or a short misery , chequered and intermixt as all the happiness and miseries of this life are , is not very considerable ; nor were it worth the while either to make objections against providence , or to answer them , if death put an end to us . bad men who make these objections against providence , are very well contented to take the world as they find it , so they may have it without a providence , which is a sign that it is not their dislike of this world ( though many times they suffer as much in it , as good men do ) which makes them quarrel at providence , but the dread and fear of another world : and this proves , that they think this world a very tolerable place , whether there be a providence or not . and if so short a life as this is , be but tolerable , it is a sufficient justification of providence , that this life is well enough for its continuance , a very mixt and imperfect state indeed , but very short too ; such a state as bad men themselves would like very well without another world after it , and such a state as good men like very well with another life to follow : it is not a spight at humane life , which makes them reject a providence , as any one would guess , who hears them object their own prosperity , and the calamities of good men , as arguments against providence , both which they like very well ; and whatever there may be in these objections , supposing there were no other life after this , yet when they all vanish at the very naming of another life , where good men shall be rewarded , and the wicked punished , it is ridiculous to prove , that there is no other life after this , because rewards and punishments are not dispensed with that exact justice in this life , as we might suppose god would observe , if there were no other life . to prove that there is no other life after this , because good and bad men do not receive their just rewards in this life , is an argument which becomes the wit and understanding of an atheist ; for they must first take it for granted , that there is no providence , before this argument can prove any thing ; for if there be a providence , then the prosperity of bad men , and the sufferings of the good , is a much better argument , that there is another life after this , where rewards and punishments shall be more equally distributed : thus when they dispute against providence from the prosperity of bad men , and the calamities of the good , before this can prove any thing , they must take it for granted , that there is no other life after this , where good men shall be rewarded , and the wicked punished ; for if there be , it is easie enough to justifie the providence of god , as to the present prosperity of bad men , and the sufferings of the good : so that they must of necessity dispute in a circle , as the papists do between the church and the scriptures , when they either prove , that there is no providence , or no life after this , from the unequal rewards and punishments of bad and good men in this world : for in effect they prove that there is no providence , because there is no life after this , or that there is no life after this , because there is no providence ; for the prosperity of bad men , and the sufferings of the good , proves ne●●her of them , unless you take the other for granted ; and if you will prove them both by this medium , you must take them both for granted by turns ; and that is the easier and safer way to take them for granted , without exposing themselves to the scorn of wise men by such kind of proofs . but yet though this were no objection against the being of another world , and a providence , yet had the prosperity of bad men , and the calamities of the good continued some hundred years , it had been a greater difficulty , and a greater temptation , than now it is : the prosperity of the wicked is a much less objection , when it is so easily answered , as the psalmist does , yet a little while , and the wicked shall not be ; yea , thou shalt diligently consider his place , and it shall not be , 37 psal. 10. when the very same persons , who have been the spectators and witnesses of his prosperous villanies , live to see a quick and sudden end of him : i have seen the wicked in great power , and spreading himself like a green bay-tree ; yet he passed away , and lo he was not ; yea , i sought him , but he could not be found , 35 , 36 ▪ and this is enough also to support the spirits of good men : for this cause we faint not , but though our outward man perish , yet the inward man is renewed day by day ; for our light affliction , which is but for a moment , worketh for us a far more exceeding and eternal weight of glory , 2 cor. 4. 16 , 17. sect . v. the time , and manner , and circumstances of every particular man's death , is not determined by an absolute and unconditional decree . ii. though god , who knows all things , does know also the time and manner and circumstances of every particular man's death , yet it does not appear , that he has by an absolute and unconditional decree , fixed and determined the particular time of every man's death . this is that famous question , which beverovicius , a learned physitian , was so much concerned to have resolved , and consulted so many learned men about , as supposing it would be a great injury to his profession , did men believe , that the time of their death was so absolutely determined by god , that they could neither die sooner , nor live longer then that fatal period , whether they took the advice and prescriptions of the physicians or not . but this was a vain fear , for there are some speculations , which men never live by , how vehemently soever they contend for them : a sceptick , who pretends that there is nothing certain , and will dispute with you as long as you please about it , yet will not venture his own arguments so far as to leap into fire or water , nor to stand before the mouth of a loaded canon , when you give fire to it . thus men who talk most about fatal necessity , and absolute decrees , yet they will eat and drink to preserve themselves in health , and take physick when they are sick , and as heartily repent of their sins , and vow amendment and reformation , when they think themselves a dying , as if they did not believe one word of such absolute decrees , and fatal necessity , as they talk of at other times . i do not intend to engage in this dispute of necessity and fate , of prescience and absolute decrees , which will be disputes as long as the world lasts , unless men grow wiser than to trouble themselves with such questions as are above their reach , and which they can never have a clear notion and perception of ; but all that i intend is to shew you , according to the scripture account of it , that the period of our lives is not so peremptorily determined by god , but that we may lengthen or shorten them , live longer or die sooner , according as we behave ourselves in this world. now this is very plain from all those places of scripture , where god promises long life to good men , and threatens to shorten the lives of the wicked , 91 psal. 16. with long life will i satisfie him , and shew him my salvation . solomon tells us of wisdom , length of days is in her right hand , and in her left riches and honours , 3 prov. 16. the fear of the lord prolongeth days , but the years of the wicked shall be shortned , 10 prov. 27. thus god has promised long life to those who honour their parents , in the fifth commandment ; and the same promise is made in more general terms to those who observe the statutes and commandments of god , 4 deut. 40. upon the same condition god promised long life to king solomon , 1 kings 3. 14. and if thou wilt walk in my ways , to keep my statutes and commandments ; as thy father david did walk , then will i lengthen thy days . the same is supposed in david's prayer to god , not to take him away in the midst of his days , 102 psal. 24. and in 55 psal. 23. he tells us , that bloody and deceitful men shall not live out half their days . now one would reasonably conclude from hence , that god has not absolutely and unconditionally determined the fatal period of every man's life , because he has conditionally promised to prolong mens lives , or threatned to shorten them ; for what place can there be for conditional promises , where an absolute decree is past ? how can any man be said not to live out half his days , if he lives as long as god has decreed he shall live ? for if the period of every particular man's life be determined by god , none are his days , but what god has decreed for him . as for matter of fact , it is plain and evident , both that men shorten their own lives , and that god shortens them for them , and that in such a manner as will not admit of an absolute and unconditional decree : thus some men destroy a healthful and vigorous constitution of body by intemperance and lust , and do as manifestly kill themselves , as those who hang , or poison , or drown themselves ; and both these sorts of men , i suppose , may be said to shorten their own lives ; and so do those who rob or murder , or commit any oother villany , which forfeits their lives to publick justice , or quarrel and fall in a duel , and the like ; and yet you will no more say , that god decreed and determined the death of these men , then he did their sin . thus god himself very often shortens the lives of men , by plague , and famine , and sword , and such other judgments , as he executes upon a wicked world ; and this must be confest to be the effect of god's counsel and decrees , as a judge decrees and pronounces the death of a malefactor ; but this is not an absolute and unconditional decree , but is occasioned by their sins and provocations , as all judgments are ; they might have lived longer , and escaped these judgments , had they been vertuous , and obedient to god : for if they should have lived no longer , whether they had sinned or not , their death , by what judgments soever they are cut off , is not so properly the execution of justice , as of a peremtory decree ; their lives are not shortned , but their fatal period is come . indeed , unless we make the providence of god , not the government of a wise and free agent , who acts pro re nata , and rewards and punishes as men deserve , as the scripture represents it , but an unavoidable execution of a long series of fatal and necessary events from the beginning to the end of the world , as the stoicks thought ; we must acknowledge , that in the government of free agents , god has reserved to himself a free liberty of lengthning or shortning mens lives , as will best serve the ends of providence : for if we will allow man to be a free agent , and that he is not under a necessity of sinning , and deserving to be cut off at such a time , or in such a manner , the application of rewards and punishments to him must be free also , or else they may be ill applied : he may be punished when he deserves to be rewarded ; the fatal period of life may fall out at such a time when he most of all deserves long life , and when the lengthning his life would be a publick blessing to the world. fatal and necessary events can never be fitted to the government of free agents , no more than you can make a clock , which shall strike exactly for time and number , when such a man speaks , let him speak when , or name what number he pleases : and yet there is nothing of greater moment in the government of the world , than a free power and liberty of lengthning or shortning mens lives ; for nothing more over-aws mankind , and keeps them more in dependance on god ; nothing gives a more signal demonstration of a divine power , or vengeance , or protection ; nothing is a greater blessing to families or kingdoms , or a greater punishment to them , than the life or death of a parent , of a child , of a prince , and therefore it is as necessary to reserve this power to god , as to assert a providence . there are two or three places of scripture , which are urged in favour of the contrary opinion , 14 job 5. seeing his days are determined , the number of his months are with thee , thou hast appointed his bounds that he cannot pass . 7 job 1. is there not an appointed time to man upon earth ? are not his days also like the days of an hireling ? which refer not to the particular period of every man's life , but as i observed before , to the general period of humane life , which is fixt and determined , which is therefore called the days or the years of man , because god has appointed this the ordinary time of man's life ; as when god threatens , that the wicked shall not live out half their days , that is , half that time which is allotted for men to live on earth ; for they have no other interest in these days , but that they are the days of a man , and therefore might be their days too . from what i have now discoursed , there are two things very plainly to be observed : 1. that men may contribute very much to the lengthening or shortning their own lives . 2. that the providence of god does peculiarly over-rule and determine this matter . 1. as for the first , there is no need to prove it , for we see men destroy their own lives every day , either by intemperance and lust , or more open violence ; by forfeiting their lives to publick justice , or by provoking the divine vengeance ; and therefore who ever desires a long life , to fill up the number of his days , which god has allotted us in this world , must keep himself from such destructive vices , must practise the most healthful vertues , must make god his friend , and engage his providence for his defence : can any thing be more absurd , than to hear men promise themselves long life , and reckon upon forty or fifty years to come , when they run into those excesses , which will make a quick and speedy end of them ? which will either inflame and corrupt their bloud , and let a feavour or a dropsy into their veins , or bring rottenness into their bones , or engage them in some fatal quarrel , or ruine their estates , and send them to seek their fortune upon the road , which commonly brings them to the gallows ; what a fatal cheat is this , which men put upon themselves ? especially when they sin in hope of time to repent , and commit such sins as will give them no time to repent in . the advice of the psalmist is much better , what man is he , that desireth life , and loveth many days , that he may see good ? keep thy tongue from evil , and thy lips from speaking guile , depart from evil , and do good , seek peace and persue it : these are natural and moral causes of a long life ; but that is not all , for the eyes of the lord are upon the righteous , and his ears are open unto their cry ; the face of the lord is against them that do evil , to cut off the remembrance of them from the earth : that is , god will prolong the lives of good men , and cut off the wicked ; not that this is a general rule without exception , but it is the ordinary method of providence , 34 psal. 12 , 13 , &c. 2. for though god has not determined how long every man shall live , by an absolute and unconditional decree , yet if a sparrow does not fall to the ground without our father , much less does man : no man can go out of this world , no more than he can come into it , but by a special providence ; no man can destroy himself , but by god's leave ; no disease can kill , but when god pleases ; no mortal accident can befal us , but by god's appointment ; who is therefore said to deliver the man into the hands of his neighbour , who is killed by any evil accident , 19 deut. 4 , 5. those wasting judgments of plague and pestilence , famine and sword , are appointed by god , and have their particular commissions where to strike ; as we may see 26 lev. 47. ier. 6. 7. 65 isai. 12. 15 ierem. 2. 91 psal. and several other places . all the rage and fury of men cannot take away our lives , but by god's particular permission , 10 matth. 28 , 29 , 30 , 31. and this lays as great an obligation on us , as the love of life can , which is the dearest thing in this world , to serve and please god ; this will make us secure from all fears and dangers : my times , saith david , are in thy hand , deliver me from the hand of mine enemies , and from them that persecute me , 31 psal. 15. this encourages us to pray to god for ourselves , or our friends , whatever danger our lives are in , either from sickness or from men : there is no case wherein he can't help us , when he sees fit ; he can rectify the disorders of nature , and correct an ill habit of body , and rebuke the most raging distempers which mock at all the arts of physick , and powers of drugs , and many times does so by insensible methods : to conclude , this is a great satisfaction to good men , that our lives are in the hands of god ; that though there be not such a fixt and immoveable period set to them , yet death cannot come but by god's appointment . sect . vi. the particular time , when we are to die is unknown and uncertain to us . iii. the particular time when any of us are to die , is unknown and uncertain to us ; and this is that which we properly call the uncertainty of our lives ; that we know not when we shall die , whether this night or to morrow , or twenty years hence . there is no need to prove this , but only to mind you of it , and to acquaint you , what wise use you are to make of it : 1. this shews how unreasonable it is to flatter ourselves with the hope of long life ; i mean of prolonging our lives near the utmost term and period of humane life , which though it be but short in itself , is yet the longest that any man can hope to live : no wise man will promise himself that which he can have no reason to expect , but what has very often failed others : for let us seriously consider , what reason any of us have to expect a long life ; is it because we are young and healthful and vigorous ? and do we not daily see young men die ? can youth or beauty or strength secure us from the arrests of death ? is it because we see some men live to a great age ? but this was no security to those , who died young , and left a great many men behind them , who had lived twice or thrice their age , and therefore we also may see a great many old men , and die young ourselves . it is possible , we may live to old age , because some do ; but it is more likely we shall not , because there are more that die young . the truth is , the time of dying is so uncertain , the ways of dying so infinite , so unseen , so casual and fortuitous to us , that instead of promising ourselves long life , no wise man will promise himself a week , nor venture any thing of great moment and consequence upon it : the hope of long life is nothing else but self-flattery ; the fondness men have for life , and that partiality they have for themselves , perswades them , that they shall live as long as any man can live , and shall escape those diseases and fatal accidents , with which our bills of mortality are filled every week : but then you should consider , that other men are as dear to themselves , as you are , and flatter themselves as much with long life , as you do , but their hopes very often deceive them , and so may yours . but you 'll say , to what purpose is all this ? why so much pains to put us out of conceit with the hopes of living long ? for what hurt is it , if we do flatter ourselves a little more in this matter , than we have reason for ? if it should prove only a deceitful dream , yet it makes life chearful and comfortable , and gives us a true relish of it ; and why should we disturb ourselves , and make life uneasy , by the perpetual thoughts of dying ? now , i confess , were there no hurt and danger in it , this were as ill-natured and spightful a thing , as could be done ; and the least recompence i could make , would be to ask your pardon for it , and leave you to enjoy the comforts of life securely for the future , to live on as long as you can , and let death come when it will , without being lookt for ; but i apprehend a great deal of danger in such deceitful and flattering hopes , and that is the reason why i disswade you from it . for , 1. the hope of long life is apt to make us fond of this world , which is as great a mischief to us , as to expose us to all the temptations and flatteries of it : that we must die , and leave this world , is a good reason indeed , why we ought not to be fond of it , why we should live like pilgrims and strangers here , as i observed before : but few men , who hope to live threescore or fourscore years , think much of this ; though it be comparatively short in respect of eternity , yet it is a great while to live , and a great while to enjoy this world in , and that is thought a very valuable happiness , which can be enjoyed so long ; and then men let loose their desires and affections , endeavour to get as much of this world as they can , and to enjoy as much of it as they can , and not only to tast , but to take full and plentiful draughts of the intoxicating pleasures of it : and how dangerous this is , i need not tell any man , who considers , that all the wickedness of mankind , is owing to too great a fondness and passion for this world. and therefore if we would live like pilgrims , and set loose from all the enjoyments of this world , we must remember , that our stay is uncertain here ; that we have no lease of our lives , but may be turned out of our earthly tenements at pleasure : for what man would be fond of laying up great treasures on earth , who remembers , that this night his soul may be taken from him , and then , whose shall all these things be ? what man would place his happiness in such enjoyments , which for ought he knows , he may be taken from to morrow ? these are indeed melancholy and mortifying considerations , and that is the true use of them ; for it is necessary , we should be mortified to this world , to cure the love of it , and conquer its temptations ; for if any man love the world , the love of the father is not in him : for all that is in the world , the lusts of the flesh , the lusts of the eye , and the pride of life , is not of the father , but of the world . 2. as the hopes of long life give great advantage to the temptations of this world , so they weaken the hopes and fears of the other world ; they strengthen our temptations , and weaken us , which must needs be of very fatal consequence to us in our spiritual warfare . all that we have to oppose against the flattering temptations of this world , are the hopes and fears of the world to come ; but the hope of long life sets the next world at too great a distance to conquer this : what is present , works more powerfully upon our minds , than what is abfent , and the farther any thing is off , the less powerful it is . to make you sensible of this , i shall only desire you to remember , what thoughts you have had of another world , when the present fears of dying have given you a nearer view of it : good lord , what agonies have i seen dying sinners in ! how penitent , how devout , how resolved upon a new course of life , which too often vanish like a dream , when the fear of death is over ; what is the reason of this difference ? heaven and hell is the very same , when we are in health , as when we are sick ; and i will suppose , that you do as firmly believe a heaven and a hell in health , as in sickness ; the onely thing then , that makes the thoughts of the other world so strong and powerful and affecting , when we are sick , is that we see the other world near us , that we are just a stepping into it , and this makes it our present concernment ; but in health , we see the other world a great way off , and therefore do not think it of such near and present concernment ; and what we do not think ourselves at present concerned in , or not much concerned in , how great and valuable soever it be in itself , will either not affect us at all , or very little . thus while bad men place the other world at a great distance from them , and out of sight , they have no restraint at all upon their lusts and passions ; and good men themselves at the greater distance they see the other world , are so much the less affected by it , which damps their zeal and their devotion , and makes them less active and vigorous in doing good . and there is so much the more danger in this , because men look upon the other world as farthest off , and so are least concerned about it , when the thoughts of the other world are most useful and most necessary to them : in the heat and vigour of youth , men are most exposed to the temptations of flesh and sense , and have most need to think of another world , and a future judgment ; but those who promise themselves a long life , see death and another world so far off , while they are young , that it moves them as little , as if there were no other world. and though one would think , that as our lives wast , and the other world grows near , so we should recover a more lively sence of it , yet we find it quite otherwise : when men have been used to think the next world a great way off , they will never think it near , till it comes ; and when they have been used to think of the other world without any passion or concernment for it , it is almost an impossible thing , to give any quickness and passion to such thoughts ; for when any thoughts , and the passion that properly belongs to such thoughts , have been a great while separated , it is a hard thing to unite them again ; to begin to think of that with passion and concern , which we have been used for thirty or forty years to think of without any concernment . 3. another dangerous effect of flattering ourselves with long life , is , that it encourages men to sin with the vain hopes and resolutions of repenting before they die : when men are convinced , that if they live and die in sin , they must be miserable for ever ; as i believe most profest christians are , as i am sure all must be , who believe the gospel of our saviour ; there is no other possible way to ward off this blow , and to sin securely under such convictions , but by resolving to repent , and to make their peace with god before they die : they flatter themselves , they have a great while yet to live , judgment is a great way off , and therefore they may indulge themselves a while , and enjoy the sweets of sin , and gratifie their youthful inclinations , and learn the vanity of the world by experience , as their forefathers have done before them , and then they will grow as wise and grave , and declaim against the follies and vanities of youth , and be as penitent , and as devout and religious , as any of them all . whoever considers the uncertainty of humane life , if he should hear men talk at this rate , would either conclude , that they were mad , or merrily disposed , but could never guess , that they were in their wits , and in good earnest too : but if he will allow men to be in their wits , who can promise themselves long life , when they see every day , how uncertain life is ; ( and if we will not allow such men to be in their wits , above two thirds of the world are mad ) this gives a plain account , how men may resolve to sin , while they are young , and to repent when they are old : for it is only the flattering hopes of long life , that can encourage men in a course of sin : men , indeed , who do not promise themselves long life , may commit a particular sin , and resolve to repent of it , as soon as they have done , which are a more modest sort of sinners , of which more presently ; but i speak now of those ( and too many such there are ) who resolve to take their fill of this world , while youth and strength and health last , and to grow sober and religious , when they grow old ; the consequent of which is , that they resolve to be damned , unless they live till they are old , or till they grow weary of their sins , and learn more wisdom by age and experience . now i shall not insist at present upon the hazard such men run , of not living till the time comes , which they have allotted for their repentance , which belongs to another argument , but onely what a dangerous thing it is to be tempted to a custom and habit of sinning , by the hope of long life , and of time enough to repent in ; for there is not a greater cheat in the world , that men put upon themselves , than to indulge themselves in all manner of wickednesses , to contract strong and powerful habits of vice , with a resolution to repent of their sins , and to forsake them before they die . the experience of the world sufficiently proves , how vain this is ; for though some such men may live while they are old , how seldom is it seen , that they repent of their youthful debaucheries , when they grow old ? they still retain their love and affection for those sins , which they can commit no longer ; and repent of nothing , but that they are grown old , and cannot be so wicked as they were , when they were young . and is there any reason in the world to expect it should be otherwise ? do we not know , what the power of habit and custom is ? how the love of sin increases , with the repeated commission of it ? and is the spending our youthful strength and vigour in sin , likely to dispose and prepare us to be sincere penitents , when we grow old ? do we not see , that a custom of sinning , in some men , destroys the modesty of humane nature , in others all sence of god and of religion , or of the natural differences of good and evil ? some men sin on till they despise repentance , others till they think repentance is too late ; so that though men were sure , that they should live long enough to grow wiser , and to repent and reform the sins and extravagances of youth , yet no man , who enters upon a wicked course of life , has any reason to expect , that he shall ever repent : and therefore it is extreamly dangerous to flatter ourselves into a habit and custom of sinning , with the hopes and expectations that we shall live to repent of our sins ; and if this be dangerous , it must be very dangerous to flatter ourselves with the hopes of long life , which is the great temptation to men to sin on , and to delay their repentance till old age . 2. since the time of our death is so unknown and uncertain to us , we ought always to live in expectation of it ; to be so far from promising ourselves long life , that we should not promise ourselves a day : and the reason for it is plain and necessary , because we are not sure of a day . this you 'll say is hard indeed , to live always in expectation of dying , which is no better then dying every day , or enduring the repeated fears and terrors of death every day , which is the most uncomfortable part of dying ; at this rate we never live , but instead of dying once , as god has appointed , we are always a dying : nay , this indeed is a fine saying , but signifies nothing ; for no man does it , nor can do it ; though we may die every day , we see that men live on forty , fifty , threescore years ; and therefore though we know , that our lives are uncertain , yet no man can think every day , that he shall die to day . this is very true , and therefore to live always in expectation of dying , does not signifie a belief that we shall die to day , but only that we may ; which answers the objection against the uncomfortableness of it ; for such an expectation as this , has nothing of dread and terror in it , but only prudence and caution . men may live very comfortably , and enjoy all the innocent pleasures of life , with these thoughts about them : to expect death every day , is like expecting thieves every night , which does not disturb our rest , but only makes us lock and bar our doors , and provide for our own defence : thus to expect death , is not to live under the perpetual fears of dying , but to live as a wise man would do , who knows , not that he must , but that he may die to day . that is , to be always prepared for death , not to defer our repentance , and return to god one moment ; not to commit any wilful sin , least death should surprize us in it ; not to be slothful and negligent , but to be always imployed in our master's business , according to our saviour's counsel , 12 luke 35 , &c. let your loyns be girded about , and your lamps burning ; and ye yourselves like unto men , that wait for their lord , when he will return from the wedding , that when he cometh and knocketh , they may open unto him immediately . blessed are those servants , whom the lord when he cometh shall find watching . and this know , that if the good man of the house had known what hour the thief would come , he would have watched , and not suffered his house to be broken through . be ye therefore ready also ; for the son of man cometh at an hour when ye think not . this our saviour also warns us of in the parable of the wise and foolish virgins , 25 mat. while the bridegroom tarried they all slept ; but the wise virgins they presently arose and trimmed their lamps , and went in with him to the marriage , and the door was shut : the foolish virgins had no oyl , and their lamps were gone out , and while they went to buy oyl , they were shut out , and could afterwards procure no admission , watch therefore , for ye know neither the day nor the hour , when the son of man cometh . this is the danger of a sudden death , and the reason why our church prays against it ; for were we always in a preparation to die , with our lamps trimmed and burning , like virgins , who expect the bridegroom , to die then without notice , without fear and apprehension , without the melancholy solemnities of dying , were a true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most desirable way of dying ; but the danger of a sudden death is , that men are surprized in their sins , and hurried away to judgment , before their accounts are ready , that they are snatched out of this world before they have made any provision for the next ; and the only way to prevent this , is to be always upon our watch , always in expectation of death , and always prepared for it . some men think themselves very safe , if after an age of sin and vanity , they have but so much notice of death , as to ask god's pardon upon a sick bed , to confess and bewail the wickedness of their past lives , to die in horrors and agonies of mind , which they call repentance , but indeed are nothing else , but the sad presages of an awakened conscience , distracted with its own guilt , and the terrible expectations of vengeance : but though this be a very comfortless way of dying , and i fear generally very hopeless too ; yet no man can promise himself so much as this , who does not live in a constant expectation of death . we may be cut off by a sudden stroke , or seized with distraction or stupidness , that if only asking god pardon before we die , would save our souls , we could not do it : and this is the case of so many sinners , that it should be a warning to all : men , who know not when , nor how , or in what manner they must die , ought to be ready prepared against all accidents and surprizing events . 3. since the time of our death is so very uncertain , it concerns us to improve our present time , because no time is ours , but what is present : i observed before , that the shortness of our lives , though we were to live to the utmost extent of them , threescore and ten , or fourscore years , was a sufficient reason to lose none of our time , but to improve it to the best and wisest purposes ; and the surest way to lose none of our time , is to improve the present time ; and there is a plain necessary reason , why we should do that , because our lives are uncertain , and therefore no time is ours , but what is present . the time past was ours , but that is gone , and we can never recal it , nor live it over again ; if we have spent it well , we shall find it ours still in our account , but it is no longer our time to live and act in ; the time to come may be ours , and it may not , because we know not whether we shall live to it , and therefore we cannot reckon upon it ; the time present is ours , and that is the only time that is ours ; and therefore if we will improve our time , we must improve our present time , we must live to day , and not put off living till to morrow . all mankind are sensible of the necessity and prudence of this in all other matters , excepting the concernments of their souls : an epicurean sensualist is for the present gratification of his lusts ; vive hodie , is his motto , let us eat and drink , for to morrow we die . men who are intent upon increasing riches , and advancing their fortune and honors , are for taking the present time and opportunity to do it : indeed , setting aside the consideration of the uncertainty of our lives , there are some things which a wise man will not delay , or put off to another time , when he has opportunity to do it at present . what is necessary to be done , he will do as soon as he can , the very first moment , that it becomes necessary , if opportunity serves . what is necessary every day , he will not put off from one day to another , but will do it every day ; as eating and drinking and sleeping are . what he resolves to do , and may as well do at present , and is as fit to be done at present , as at any other time , he will do at present . what may suffer by delays , he will do the first time he can do it . what is proper for some peculiar times and seasons , he will do , when those times and seasons come : as the husbandman observes the seasons for sowing and reaping ; the tradesman his markets and fairs . what is of present use and convenience to him , what he takes great pleasure in , or what he mightily longs for and desires , he will by no means delay , but is for doing it present . now all these are very weighty reasons , why we should take care of our souls , repent of our sins , live in the practise of all christian graces and vertues , and do all the good we can at present , but much more , when we consider , that our lives are so uncertain , that we may have no other time to do any thing of this in , but what is present . for , 1. is any thing of more absolute necessity , than the salvation of our souls ? this is that one thing needful ; the salvation of our souls is needful as a necessary end ; and the practise of true religion needful as subservient to that end : if to escape eternal misery , and to obtain eternal happiness , be not necessary , i know not what can make any thing necessary ? and if this cannot be done without the knowledge and practise of true religion , that is as necessary as the salvation of our souls is : and can any present time , how early soever it be , be too soon to do that , which is necessary to be done ? especially when we are not sure of any other time to do it in : no time is too soon to do that which is absolutely necessary ; and no wise man will neglect doing that at present , which unless it be done , he must be miserable for ever ; and yet it may never be done , if it be not done at present . 2. is not religion , and the care of our souls , the work of every day , as much as eating and drinking to preserve our bodily health and strength is ? must we not pray to god every day , and make his laws the rule of our actions every day , and repent of our sins , and do what good we can every day ? and what is the work of every day , we ought to do every day , though we were secure of living till to morrow , much more when we know that we may die before another day comes ? 3. do ye not all resolve to repent of your sins , and reform your lives , before ye die ? and is it not as necessary to repent of your sins to day , as ever it will be ? is not to day as proper a time to repent in , as ever you are likely to have ? are you sure of having another day to repent in , if you neglect this ? this may convince any considering man , that no resolutions of repenting hereafter , can be sincere , because such men resolve indeed to repent , but do not resolve to do it at such a time when they can do it ; that is , the present time , which alone they are sure of , but put it off till another time , which may never be theirs : i grant , men may sincerely resolve to do that hereafter , a month , or half a year , or a year hence , which they do not think so fitting and convenient to do at present ; but then this is not an absolute resolution to do such a thing ; but a conditional resolution , that they will do it , if they live till such a time , when it will be convenient to be done . consider then , which of these you mean , when you resolve to repent ; is it onely a conditional resolution , that you will repent , if you live till such a time ? i grant , there is some sence in this resolution ; but i wish you would consider , what danger there is in it too ; for are you contented to be eternally miserable , if you do not live , till your time of repentance comes ? no , this you tremble at the thoughts of , and resolve to repent , because you resolve not to be miserable for ever ; that is , you absolutely resolve to repent ; you are convinced this is absolutely necessary ; it is a work that must be done , and you are resolved to do it : consider then , how vain and contradictory this resolution is , to resolve to repent hereafter ; which is an absolute resolution , with a condition annexed to it , and a very uncertain one too ; a resolution certainly to repent , but not in a certain , but uncertain time ; and yet those who repent , must repent in some time ; and repentance can never be certain , when the time to repent in , is uncertain . indeed no resolution is good , which is not for the present time , when there are no exceptions against doing it at present , especially when there is such manifest danger in deferring it . to resolve to repent hereafter , when the present time is the only certain time to repent in , only signifies , that men are convinc'd of the necessity of repentance ; but love their sins so well , that they cannot part with them yet , and therefore , that they may sin on securely , without the perpetual fears and terrors of another world , they resolve to repent hereafter . now though there were no such manifest danger in a delay , from the uncertainty of our lives , yet let any man judge , whether such resolutions as these , are ever like to take effect ; a resolution which is owing to a great love to sin , and is intended onely to silence mens guilty fears , and give them a present security in sinning : for this reason they resolve not to repent now , but to repent hereafter ; and if they keep this resolution , they will never repent , for their hereafter will never come , which does not signifie any set and determined time , but any time which is not present : the reason why they resolve not to repent to day , will extend to every day , when it comes ; that is , that they love their sins , and are unwilling to part with them ; and the reason why they resolve to repent hereafter , will serve for all hereafters , but will never serve for any time present , viz. because they will not repent yet , and yet will flatter themselves into security with the vain hopes of repentance : flatter not yourselves then with vain hopes ; he who resolves to repent , but does not resolve to repent presently , though he knows he is sure of no other time but the present to repent in , does not sincerely resolve to repent , but only resolves to delay his repentance . the like may be said concerning the danger of delays , concerning missing the proper times and seasons of action , and neglecting that which is of present use to us , and which we ought above all things to desire , viz. to secure the happiness of our immortal souls ; but i shall only add this one thing to make you sensible , what it is to let slip the present time , without improving it to any wise purposes ; that he who loses his present time , loses all the time he has , all the time that he can call his own ; which is the sum of all other arguments ; that the present time is the only time he has to live in , to repent in , to serve god , and to do good to men in , to improve his knowledge , and to exercise his graces , and to prepare himself for a blessed immortality ; which are the most necessary , the most useful , the most desirable things in the world ; and that which gives the value to time itself , which is valuable only for the sake of what may be done , and what may be enjoyed in it . but you 'll say , at this rate we must spend our whole lives in the duties of religion , in thinking of god , and another world , in acts of repentance and mortification , in prayer and fasting , and such like exercises of devotion : here will be no time left for the ordinary affairs of life , scarce to eat or drink , or sleep in , but that they will have some of our time , whether we will or no ; but here is no allowance made for recreations and diversions , for the conversation of friends , and innocent mirth and pastime , to refresh our wearied bodies and minds ; for if we must be so careful to improve our present time to the best purposes , our present time is our whole time , for we have no time , but what is present , and as one minute succeeds another , still we must improve it to the best purposes ; that is , we can do but one thing all our lives , and the best way then would be to turn hermits , and sequester ourselves from the world and humane conversation . the answer to this objection will teach us , what it is to improve our present time , and how it must be done : now , 1. i allow the objection so far , that if a man have mis-spent great part of his life , have contracted great guilt , and powerful habits of vice , the chief , and almost the only thing such a man can do , is to bewail his sins before god , and with earnest and repeated importunities to beg his pardon ; to live in a state of penance and mortification , to deny himself the pleasures and comforts of life , till he has in some measure subdued his love to sin , and regained the command and government of his passions , and has recovered the peace of his mind , and some good hopes , that god has forgiven him , and received him into favour for the sake of christ : thus he ought to do , and when he is made thoroughly sensible of his sins , and the danger he is in , he can do no otherwise : while he is terrified with the fears of hell , he has little stomach to the necessary affairs and business of life , much less to the mirth and pleasures of it ; but this is such an interruption to the ordinary and regular course of life , as a fit of sickness is , which confines us to our bed , or to our chamber , and makes us incapable of minding any thing , but the recovery of our health : and when this is the case , then indeed the care of our souls is the only necessary business and imployment of our time . 2. but when this is not the case , the wise improvement of our present time does not confine us always to be upon our knees , or doing something which has a direct and immediate aspect upon god and another world , for the state of this world will not admit of that : but he imploys his time well , who divides it among all the affairs and and offices of life , between this world and the next , and imploys the several portions of his time in things fit and proper for such a season ; who begins and ends the day with adoring his maker and redeemer , blessing him for all his mercies both temporal and spiritual , begging the pardon of all his sins , the protection of his providence , the assistance of his grace , and then minds his secular affairs , with justice and righteousness , eats and drinks with sobriety and temperance , does all good offices for men , as occasion serves , and if he have any spare time , improves it for the encrease of his knowledge , by reading and meditating on the scriptures , or other useful books , or refreshes himself with the innocent and chearful conversation of his friends , or such other diversions as are not so much a loss and expence of time , as a necessary relaxation of the mind , to recruit our spirits , and to make us more fit either for business or devotion ; but then on days set apart for the more publick and solemn acts of worship , religion is his chief employment , for that is the proper work of the day , to worship god , and to examine the state of his own soul , to learn his duty more perfectly , and to affect his mind with such a powerful sence of god and another world , as may arm him against all temptations , when he returns to this world again . this is to improve our present time well , to observe the proper times and seasons of action , and to do , what is fit and proper for such seasons ; never to do any thing which is evil , and as for the several kinds of good actions , to do what particular times and seasons require . thus we may give a good account of our whole time , even of our most loose and vacant hours ; which it becomes us to do , though we were certain to live many years , but does more nearly concern us , when our time is so uncertain . 4. since our lives are so very uncertain , this ought to cure an anxious care and solicitude for times to come : we may live many years , though our lives are uncertain ; and therefore a provident care becomes us ; but we may die also very quickly , and why then should we disturb ourselves with to-morrow's cares , much less with some remoter possibilities ? hast thou at any time an ill prospect before thee of private or publick calamities ? do the storms gather ? are the clouds black and lowring , and charged with thunder , and ready to break over thy head ? shelter thy self as well as thou canst , make all prudent provisions for a storm , because thou maist live to see it ; but be not too much dismaied and terrified with a storm at a distance , for thy head may be laid low enough , and out of its reach , before it breaks ; and then all this trouble and perplexity is in vain . many such examples have i seen , of men disturbed with ill presages of what was coming , which besides that these things did not happen , which they expected , or were not so black and dismal as their affrighted fancy painted them , if they had come , they were very safe first , and got out of their way . i do not intend by this to comfort men against foreseen evils , that they may die , before they come ; which is a small comfort to most men , when it may be , death is the most formidable thing in the evils they fear ; but since our lives are uncertain , and we may die , and never see the evils we fear , it is unreasonable to be as much distracted with them , as if they were present and certain : the uncertainty of future events , is one reason why we ought not to be anxious and solicitous about them , and the uncertainty of our lives is another ; and what is so very uncertain , ought not to be the object of any great concern or passion . 5. for the same reason we ought not to be greatly afraid of men , nor to put our trust and confidence in them , because their lives are very uncertain , they may not be able to hurt us , when we are most apprehensive of danger from them , nor to help us , when we need them most : this is the psalmist's argument , 146 psal. 3 , 4. put not your trust in princes , nor in the son of man , in whom there is no help : his breath goeth forth , he returneth to his earth ; in that very day his thoughts perish . 2 isai. 22. cease ye from man whose breath is in his nostrils ; for wherein is he to be accounted of ? men , especially great and powerful men , may do us a great deal of hurt , and may do us a great deal of good ; and therefore common prudence will teach us by all wise and honest arts to gain their favour , and to avoid all unreasonable and needless provocations ; but yet at best they are such brittle creatures , that they can be the objects only of a subordinate fear or hope ; when the fear of man comes in competition with the fear of god , it is wise counsel which the prophet isaiah gives , say ye not , a confederacy , to all them to whom this people shall say , a confederacy ; neither fear ye their fear , nor be afraid . sanctifie the lord god of hosts himself , and let him be your fear , and let him be your dread : and he shall be for a sanctuary , 8 isai. 12 , 13 , 14. there is a vast difference between the power of god and men , which is our saviour's reason , why we should fear god more than men : be not afraid of them who can kill the body , and after that , have no more that they can do ; but i will forewarn ye , whom ye shall fear , fear him which after he hath killed , hath power to cast into hell ; yea , i say unto you , fear him , 12 luke 4 , 5. but whatever power men may have to hurt , while they live , they can do us no hurt when they are dead , and their lives are so very uncertain , that we may be quickly eased of those fears . the same may be said with respect to hope and confidence in men ; though their word and promise were always sacred , yet their lives are uncertain ; their breath goeth forth , they return to the earth ; in that very day their thoughts perish ; all the good and all the evil they intended to do : but happy is he , that hath the god of iacob for his help , whose hope is in the lord his god , which made heaven and earth , the sea , and all that therein is , who keepeth truth for ever , 146 psal. 5. 6. 6. for a conclusion of this argument , i shall briefly vindicate the wisdom and goodness of god , in concealing from us the time of our death : this we are very apt to complain of , that our lives are so very uncertain , that we know not to day , but that we may die to morrow ; and we would be mighty glad to meet with any one who could certainly inform us in this matter , how long we are to live : but if we think a little better of it , we shall be of another mind . for , 1. though i presume many of you would be glad to know , that you shall certainly live twenty or thirty or forty years longer , yet would it be any comfort to know , that you must die to morrow , or some few months , or a year or two hence ? which may be your case for ought you know ; and this i believe you are not very desirous to know ; for how would this chill your blood and spirits ? how would it overcast all the pleasures and comforts of life ? you would spend your days like men under the sentence of death , while the execution is suspended . did all men , who must die young , certainly know it , it would destroy the industry and improvements of half mankind , which would half destroy the world , or be an insupportable mischief to humane societies : for what man who knows that he must die at twenty or five and twenty , a little sooner or later , would trouble himself with ingenious or gainful arts , or concern himself any more with this world , than just to live so long in it ? and yet how necessary is the service of such men in the world ? what great things do they many times do ? and what great improvements do they make ? how pleasant and diverting is their conversation , while it is innocent ? how do they enjoy themselves , and give life and spirit to the graver age ? how thin would our schools , our shops , our universities , and all places of education be , did they know how little time many of them were to live in the world ? for would such men concern themselves to learn the arts of living , who must die as soon as they have learnt them ? would any father be at a great expence in educating his child , only that he might die with a little latine and greek , logick and philosophy ? no : half the world must be divided into cloysters , and nunneries , and nurseries for the grave . well , you 'll say , suppose that ; and is not this an advantage above all the inconveniencies , you can think of , to secure the salvation of so many thousands , who are now eternally ruined by youthful lusts and vanities , but would spend their days in piety and devotion , and make the next world their only care , if they knew , how little while they were to live here ? right ! i grant , this might be a good way to correct the heat and extravagancies of youth ; and so it would be to shew them heaven and hell ; but god does not think fit to do either , because it offers too much force and violence to mens minds ; it is no trial of their vertue , of their reverence for god , of their conquests and victory over this world by the power of faith , but makes religion a matter of necessity , not of choice ; now god will force and drive no man to heaven ; the gospel-dispensation is the trial and discipline of ingenuous spirits ; and if the certain hopes and fears of another world , and the uncertainty of our living here , will not conquer these flattering temptations , and make men seriously religious , as those who must certainly die , and go into another world , and they know not how soon , god will not try , whether the certain knowledge of the time of their death , will make them religious : that they may die young , and that thousands do so , is reason enough to engage young men to expect death , and prepare for it ; if they will venture , they must take their chance , and not say they had no warning of dying young , if they eternally miscarry by their wilful delays . and besides this , god expects our youthful service and obedience , though we were to live on till old age : that we may die young , is not the proper , much less the only reason , why we should remember our creator in the days of our youth , but because god has a right to our youthful strength and vigour ; and if this will not oblige us to an early piety , we must not expect that god will set death in our view , to fright and terrifie us ; as if the only design god had in requiring our obedience , was not that we might live like reasonable creatures , to the glory of their maker and redeemer , but that we might repent of our sins time enough to escape hell. god is so merciful , as to accept of returning prodigals , but does not think fit to encourage us in sin , by giving us notice , when we shall die , and when it is time to think of repentance . 2dly , though i doubt not , but that it would be a great pleasure to you to know , that you shall live till old age ; yet consider a little with yourselves , and then tell me , whether you yourselves can judge it wise and fitting for god to let you know this . i observed to you before , what danger there is in flattering ourselves with the hopes of long life , that it is apt to make us too fond of this world , when we expect to live so long in it ; that it weakens the hopes and fears of the next world , by removing it at too great a distance from us ; that it encourages men to live in sin , because they have time enough before them to indulge their lusts , and to repent of their sins , and make their peace with god before they die ; and if the uncertain hopes of this undoes so many men , what would the certain knowledge of it do ? those who are too wise and considerate to be imposed on by such uncertain hopes , might be conquered by the certain knowledge of a long life : this would take off all restraints from men , and give free scope to their vicious inclinations , when they know , that how wicked soever they were , they should not die before their time was come , and could never be surpiz'd by death , since they certainly knew when it will come ; which destroys one great motive to obedience , that sin shall shorten mens lives , and that vertue and piety shall prolong them ; that the wicked shall not live out half their days ; that the fear of the lord prolongeth days , but the years of the wicked shall be shortned , 10 prov. 27. such promises and threatnings as these , must be struck out of the bible , should god let all men know the time of their death : nay , this would frustrate the methods and designs of providence for the reclaiming sinners : some times publick calamities , plague , and famine , and sword , alarum a wicked world , and summon men to repentance ; sometimes a dangerous fit of sickness awakens men into a sence of their sins , and works in them a true and lasting repentance ; but all this would be ineffectual , did men know the time of their death , and that such publick judgments , or threatning sickness , should not kill them . the uncertainty of our lives , is a great motive to constant watchfulness , to an early and persevering piety ; but to know when we shall die , could serve no good end , but would encrease the wickedness of mankind , which is too great already ; which is a sufficient vindication of the wisdom of god , in leaving the time of death unknown and uncertain to us . sect . vii . that we must die but once , or that death translates us to an unchangable state , with the improvement of it . the last thing to be consider'd is , that we must die but once ; it is appointed for men once to die : there are some exceptions from this rule , as there are from dying ; that as enoch and elias did not die , so some have been raised again from the dead , to live in this world , and such men died twice : but this is a certain rule in general , that as all men must die once , so they must die but once ; which needs no other proof , but the daily experience and observation of mankind . but that which i intend by it is this : that once dying , determines our state and condition for ever ; when we put off these mortal bodies , we must not return into them again , to act over a new part in this world , and to correct the errours and miscarriages of our former lives ; death translates us to an immutable and unchangeable state ; that in this sence , what the wise man tells us is true , if the tree fall towards the south , or toward the north , in the place where the tree falleth , there it shall be , 11 eccles. 3. this is a consideration of very great moment , and deserves to be more particularly explain'd , which i shall do in these following propositions : 1. that this life is the only state of trial and probation for eternity : and therefore , 2. death when ever it comes , as it puts a final period to this life , that we die once for all , and must never live again , as we do now in this world , so it puts a final end to our work too , that our day of grace , and time of working for another world ends with this life : and 3dly , as a necessary consequence of both these , once dying puts us into an immutable and unchangeable state . 1. that this life only is our state of trial and probation for eternity ; whatever is to be done by us , to obtain the favour of god , and a blessed immortality , must be done in this life . i observed before , that this life is wholly in order to the next ; that the great , the only necessary , business we have to do in this world , is to fit and prepare ourselves to live for ever in god's presence ; to finish the work god has given us to do , that we may receive the reward of good and faithful servants , to enter into our master's rest ; i now add , that the only time we have to do this in , is while we live in this world : this is evident from what s. paul tells us , that we must all appear before the judgement-seat of christ , that every one may receive the things done in his body , according to that he hath done , whether it be good or bad , 2 cor. 5. 10. now if we must be judged , and receive our final sentence according to what we have done in the body , then our only time of trial and working is , while we live in these bodies ; for the future judgment relates only to what is done in the body . the gospel of christ is the rule , whereby we must be judged , even that gospel which st. paul preached , 2 rom. 16. and all the laws and precepts of the gospel concern the government of our conversation in this world ; and therefore if we be judged by the gospel , we must be judged only for what we have done in this world. this life , throughout the scripture , is represented as the time of working ; as a race , a warfare , a labouring in the vineyard ; the other world , as a place of recompence , of rewards , or punishments : and if there be such a relation between this world and the next , as between fighting and conquering , and receiving the crown , as between running a race and obtaining a prize , as between the work and the reward ; then we must fight and conquer , run our race , and finish our work in this world , if we expect the rewards of the next . many of those graces and vertues , which our saviour has promised to reward with eternal life , can be exercised only in this world : faith and hope are peculiar only to this life , while the other world is absent and unseen : and these are the great principles and graces of the christian life , to believe what we do not see , and to live and act upon the hopes of future rewards ; the government of our bodily appetites and passions , by the rules of temperance , sobriety , and chastity , necessarily supposes , that we have bodies , and bodily appetites and passions to govern ; and therefore these vertues can be exercised only while we live in these bodies , which solicite and tempt us to sensual excesses . to live above this world , to despise the tempting glories of it , is a vertue only while we live in it , and are tempted by it ; to have our conversation in heaven , which is the most divine temper of mind , is a gospel-grace , only while we live in this world , at a great distance from heaven ; to be contented in all conditions , to trust god in the greatest dangers , to suffer patiently for righteousness sake , &c. i need not tell you , are vertues proper only for this world , for there can be no exercise for them in heaven , unless we can think it a vertue to be patient and contented with the happiness and glory of that blessed place . thus most of the sins , which the gospel forbids under the penalty of eternal damnation , can be committed by us only in this world , and in these bodies , such as fornication , adultery , uncleanness , rioting , drunkenness , injustice , murder , theft , oppression of the poor and fatherless , earthly pride and ambition , covetuousness , a fond idolatry of this world , disobedience to parents and governours , &c. now if these be the things , for which men shall be saved or damned , it is certain , that men must be saved or damned only for what they do in this life . bad men , who are fond of this world , and of bodily pleasures , which makes them impatient of the severe restraints of religion , complain very much of this , that their eternal happiness or misery depends upon such a short and uncertain life ; that they must spend this life under the awe and terrour of the next ; that some few momentary pleasures must be punished with endless misery ; and that if they out-slip their time of repentance , if they venture to sin on too long , or die a little too soon , there is no remedy for them for ever . but let bad men look to this , and consider the folly of their choice ; i am sure , how hard soever it may be thought , to be eternally damned for the short pleasures of sin , no man can reasonably think it a hard condition of eternal salvation , to spend a short life in the service of god : and if we will allow , that god may justly require our service and obedience for so great a reward as heaven is , where can we do him this service , but on earth ? if a corrupt nature must be cleansed and purified , if an earthly nature must be spiritualized and refined , before it can be fit to live in heaven , where can this be done , but on earth , while we live in these bodies of flesh , and are encompass'd with sensible objects ? this is the time for a divine soul , which aspires after immortality , to raise itself above the body , to conquer this present world , by the belief and hope of unseen things , to awaken and exercise its spiritual powers and faculties , and to adorn itself with those graces and vertues , which come down from heaven , and by the mercies of god , and the merits of our saviour , will carry us up thither . there is no middle state , between living in this body , and out of it , and therefore whatever habits and dispositions of mind are necessary to make a spirit happy , when it goes out of this body , must be formed and exercised while it is in it ; earth and heaven are two extreams , and opposite states of life , and therefore it is impossible immediately to pass from one to t'other ; a soul , which is wholly sensualiz'd by living in the body , if it be turn'd out of the body without any change , cannot ascend into heaven , which is a state of perfect purity ; for in all reason , the place and state of life must be fitted to the nature of things ; and therefore a life of holiness , while we live in these bodies , is a kind of a middle state , between earth and heaven ; such a man belongs to both worlds ; he is united to this world by his body , which is made of earth , and feels the impression of sensible objects , but his heart and affections are in heaven ; by faith he contemplates those invisible glories , and feels and relishes the pleasures of a heavenly life ; and he who has his conversation in heaven , while he lives in this body , is ready prepared and fitted to ascend thither , when he goes out of it : he passes from earth to heaven , through the middle region ( if i may so speak ) of a holy and divine life . besides this , it was necessary to the happiness and good government of this present world , that future rewards or punishments should have relation to the good or evil , which we do in this life . this in many cases lays restraints upon the lusts and passions of men , when the rods and axes of princes cannot reach them ; it over-awes them with invisible terrours , and makes a guilty conscience it s own judge and tormenter ; it sowers all the pleasures of sin , stuffs the adulterer's pillow with thorns , and mingles gall and wormwood with the drunkard's cups ; it governs those , who are under no other government , whose boundless and uncontroulable power gives them opportunity of doing what mischief they please , and gives them impunity in doing it : but the most lawless tyrants , who fear no other power , yet feel the invisible restraints of conscience , and those secret and severe rebukes , which make them tremble : nay , many times the fear of the other world governs those , whom no present evils or punishments could govern : men who would venture whatever they could suffer in this life by their sins , are yet afraid of hell , and dare not venture that : those who would venture being sick after a debauch , who would venture to sacrifice their bodies , their estates , their reputation , in the service of their lusts , who are contented to take their fortune at the gallows , or at the whipping-post , yet dare not venture lakes of fire and brimstone , the worm that never dieth , and the fire that never goeth out . thus on the other hand , how much is it for the present happiness of the world , that men should live in the practise of those christian graces and vertues , which no humane laws command , and the neglect of which no humane laws will punish ? as to instance only in the love of enemies , and forgiveness of injuries , and such an universal charity , as does all the good it can to all men. i need not prove , that the exercise of these vertues is for the good of the world , or that no humane laws require the exercise of them , in such noble measures and degrees , as the gospel does . the laws of the land allow scope enough , to satisfie the most revengful man , who will use all the extremities , and all the vexatious arts of prosecution , unless nothing will satisfie his revenge , but bloud , and a speedy execution ; for the laws ought to punish those injuries which a good christian ought to forgive ; and then some men may be undone by legal revenge , and others damned for taking it . if no man should do any good offices ▪ for others , but what the law commands , there would be very little good done in the world ; for laws are principally intended for the preservation of justice , but the acts of a generous and bountiful charity , are free : and men may be as charitable , as the law requires , without any degree of that divine charity , which will carry them to heaven . nothing , but the hopes and fears of the next world , can enforce these duties on us ; and this justifies the wisdom and goodness of god , in making the present exercise of these vertues necessary to our future rewards . i shall only add , that whatever complaints bad men may make , that their future happiness or misery depends upon the government and conduct of their lives , in this world , i am sure , all mankind would have had great reason to complain , if it had been otherwise : for how miserable must it have made us , to have certainly known , that we must be eternally happy , or eternally miserable in the next world , and not to have as certainly known how to escape the miseries and obtain the hap●iness of it ? and how could that be possibly known , if the trial of it had been reserved for an unknown state ? what a terrible thing had it been to die , could no man have been sure , what would have become of him in the next world , as no man could have been upon this supposal ; for how can any man know what his reward shall be , when he is so far from having done his work , that he knows not what he is to do , till he comes into the next world. but now since we shall be rewarded according to what we have done in this body , every man certainly knows , what will make him happy or miserable in the next world , and it is his own fault , if he do not live so as to secure immortal life ; and what a blessed state is this , to have so joyful a prospect beyond the grave , and to put off these bodies with the certain hopes of a glorious resurrection ! this , i think , is sufficient to vindicate the wisdom and goodness of god , in making this present life a state of trial and probation for the happiness of the next . but to proceed : 2. if this life only be our state of trial and probation for eternity , then death , as it puts a final period to this life , so it puts a final end to our work too ; our day of grace , and time of working for another world , ends with this life . we shall easily apprehend the necessity of this , if we remember , that death , which is the punishment of sin , is not meerly the death of the body , but that state of misery , to which death translates sinners : and therefore if we die , while we are in a state of sin , under the curse , and under the power of death , there is no redemption for us , because the justice of god has already seiz'd us ; the sentence is already executed , and that is too late to obtain a pardon : for in this case death answers to our casting into prison , from whence we shall never come forth , till we have paid the uttermost farthing , as our saviour represents it , 5 matt. 25 , 26 : for indeed sin is the death of the soul ; and those who are under the power of sin , are in a state of death , and if they die , before they have a principle of a new life in them , they fall under the power of death , that is , into that state of misery and punishment , which is appointed for such dead souls : and therefore our redemption from death , by christ is begun in our dying to sin , and walking in newness of life , which is our conformity to the death , and the resurrection of christ , 6 rom. 4. this is to be dead to sin , and to be alive to god , as christ is ; and if we die with christ , we shall rise with him also into immortal life , which is begun in this world , and will be perfected in the next , which is the sum of st. paul's argument , v. 6 , 7 , 8 , 9 , 10 , 11. thus he tells us , 8 rom. 10 , 11. if christ be in you , the body is dead , because of sin , but the spirit is life , because of righteousness ; that is , our bodies are mortal , and must die , by an irreversible sentence , which god pronounc'd against adam , when he had sinned ; but the soul and spirit has a new principle of life , a principle of righteousness and holiness , by which it lives to god , and therefore cannot fall into a state of death , when the body dies ; but if the spirit of him that raised up iesus from the dead , dwell in you ; he that raised up christ from the dead , shall also quicken your mortal bodies , by his spirit that dwelleth in you : that is , when the divine spirit has quicken'd our souls , and raised them into a new life , though our bodies must die , yet the same divine spirit will raise them up also into immortal life . this is the plain account of the matter : if death arrests us while we are in a state of sin and death , we must die for ever ; but if our souls are alive to god , by a principle of grace and holiness , before our bodies die , they must live for ever : a dead soul must die with its body ; that is , sink into a state of misery , which is the death , and the loss of the soul : a living soul survives the body in a state of bliss and happiness , and shall receive its body again , glorious and immortal , at the resurrection of the just : but this change of state must be made while we live in these bodies ; a dead soul cannot revive in the other world , nor a living soul die there ; and therefore this life is the day of god's grace and patience , the next world is the place of judgment . and the reason st. peter gives , why god is not hasty in executing judgment , but is long suffering to us ward , is because he is not willing , that any should perish , but that all should come to repentance , 2 pet. 3. 5. hence the apostle to the hebrews exhorts them , wherefore as the holy ghost saith , to day if ye will hear his voice , harden not your hearts , as in the provocation , in the day of temptation in the wilderness , when your fathers tempted me , proved me , and saw my works forty years : wherefore i was grieved with that generation , and said , they do alway err in their hearts ; and they have not known my ways . so i swear in my wrath , they shall not enter into my rest . there is some dispute , what is meant by to day , whether it be the day of this life , or such a fixt and determin'd day and season of grace , as may end long before this life : the example of the israelites , of whom god swear in his wrath , that they should die in the wilderness , and never enter into his rest , that is , into the land of canaan , seems to incline it to the latter sence ; for this sentence , that they should not enter into his rest , was pronounc'd against them long before they died ; for which reason they wandered forty years in the wilderness , till all that generation of men were dead : and if we are concern'd in this example , then we also may provoke god to such a degree , that he may pronounce the final sentence on us , that we shall never enter into heaven , long before we leave this world : our day of grace may have a shorter period than our lives , and we may wander about in this world , as the israelites did in the wilderness , under an irreversible doom and sentence . and the scope of the apostle's argument seems to require this sence , which is to engage them to a speedy repentance , to day if you will hear his voice , harden not your hearts : but why to day ? is it because our lives are uncertain , and we may die before to morrow ? no ; but lest we provoke god to swear in his wrath , that we shall not enter into his rest . all men know , that if they die in a state of sin , they must be miserable for ever ; and this is a reason to repent before they die : but the apostle seems to argue farther , that by their delays , and repeated provocations , they may tempt god to shorten their day of grace , and pronounce an irrevocable sentence on them , which leaves no place for repentance ; which else where he inforces from the example of esau , who sold his birth-right , 12 heb. 15 , 16 , 17. v. looking diligently , lest any man fail of the grace of god ; lest any root of bitterness springing up , trouble you , and thereby many be desiled : lest there be any fornicator , or prophane person , as esau , who for one morsel of meat sold his birth-right . for ye know how that afterward when he would have inherited the blessing , he was rejected : for he found no place of repentance , though he sought it carefully with tears ? the stating of this matter may be thought a digression from my present design , but indeed it is not ; for if by to day , be meant the whole time of this life , that proves , that death puts a final period to our day of grace ; and if any shorter period than this life be meant by it , it proves it much stronger ; for if our sentence be passed before we die , it will not be revoked after death . but the stating this question , is a matter of so great consequence to us , that if it were a digression , it were very pardonable : for many devout minds , when they are disturbed and clouded with melancholy , are afflied with such thoughts as these , that their day of grace is past , that god has sworn in his wrath , that they shall not enter into his rest ; and therefore their repentance and tears will be as fruitless as esau's were , which could not obtain the blessing . now for the resolving this question , i shall say these three things : 1. that the day of grace , according to the terms of the gospel , is commensurate with our lives . 2. that notwithstanding this , men may shorten their own day of grace , and god may in wrath and justice confirm the sentence . 3. that the reasons for lengthning the day of grace , together with our lives , do not extend to the other world , and therefore death must put a final period to it . 1. that the day of grace , according to the terms of the gospel , is commensurate with our lives ; and there needs no other proof of this , but that the promise of pardon and forgiveness is made to all true penitents , without any limitation of time : whoever believes in christ , and repents of his sins , he shall be saved ; this is the doctrine of the gospel : and if this be true , then it is certain , that at what time soever a sinner sincerely repenteth of his sins , he shall be saved ; for otherwise some true and sincere penitents , if they repent too late , after the day of grace is expired , shall be damned , and then it is not true , that all sincere penitents shall be saved . i know but one objection against this , from the example of esau , who having sold his birth-right , when afterwards he would have inherited the blessing , was rejected ; for he found no place for repentance , though he sought it carefully with tears . it seems then , that esau repented too late , and so may we ; his repentance would not be accepted : and if we are concerned in this example , as the apostle intimates we are , then we may repent of our sins when it is too late , and lose the blessing as esau did . but this objection is founded on a mistake of esau's case ; the repentance here mentioned , is not esau's repentance , but isaac's ; that is , when isaac had blessed iacob , esau with all his tears and importunity , could not make him recal it ; i. e. isaac would not repent of the blessing he had given to iacob , i have blessed him , yea and he shall be blessed , 27 gen. 33. esau's case then was not , that his repentance came too late to be accepted , but that he could not obtain the blessing , after he had sold his birth-right , to which the blessing was annexed . now to apply this to the state of christians , that which answers to esau's birth-right , is their right and title to future glory , being made the sons of god by baptismal regeneration , and faith in christ ; to sell this birth-right , is to part with our hopes of heaven , for the pleasures , or riches , or honours of this world , as esau sold his birth-right for one morsel of meat ; that is , as the apostle speaks , to fail of the grace of god , either through unbelief , which he calls the root of bitterness , a renouncing the faith of christ , and returning to iudaism , or pagan idolatries , or by an impure and wicked life , lest there be any fornicater , or prophane person , as esau , who for one morsel of meat sold his birth-right ; i. e. who despises the hopes of heaven , for the sinful pleasures and transient enjoyments of this world : men , who thus fail of the grace of god , and finally do so , as esau finally sold his birth-right , when our heavenly father comes to give his blessing , those great rewards he has promised in his gospel , how importunate soever they shall then be for a blessing , as esau was , who sought it carefully with tears , they shall find no place for repentance ; god will not alter his purposes and decrees for their sakes . our saviour has given us a plain comment on this , 7 mat. 21 , 22 , 23. not every one that saith unto me , lord , lord , shall enter into the kingdom of heaven : but he that doth the will of my father which is in heaven . many will say unto me at that day , that is , the day of judgment , when the blessing is to be given , lord , lord , have we not prophesied in thy name ? and in thy name cast out devils ? and in thy name done many wonderful works ? here is esau's importunity for the blessing . and then will i profess unto them , i never knew you : depart from me ye that work iniquity . they were profane esau's , who had sold their birth-right for a morsel of meat , and now they found no place for repentance : our lord will not be perswaded by all their importunities to alter his sentence , but depart from me ye that work iniquity . this example then of esau does not concern our present case ; it does not prove , that a wicked man , who hath spent the greatest part of his life in sin and folly , shall not be accepted and rewarded by god , if he sincerely repent of his sins , and reform his life ; but it only proves , that a wicked & ungodly christian who prefers the pleasures and enjoyments of this world , before the hopes of heaven , and defiles his soul with impure and worldly lusts , what pretences soever he may make to the blessing , or how importunate soever he may be for it , shall receive no blessing from god ; that is , that without holiness no man shall see god , which is the very thing the apostle intended to prove by this example , as you may see , v. 14. i grant the case is different , as to churches and nations ; sometimes their day of grace is fixt and determin'd , beyond which without repentance , they shall no longer enjoy the light of the gospel . thus the appearance of christ in the flesh , and his preaching the gospel to them , was the last trial of ierusalem , and determin'd the fate of that beloved city : and therefore when christ rode into ierusalem , in order to his crucifixion , when he was come near , he beheld the city , and wept over it , saying , if thou hadst known , even thou , at least in this thy day , the things which belong unto thy peace ! but now they are hid from thine eyes . for the days shall come upon thee , that thine enemies shall cast a trench about thee , and compass thee round , and keep thee in on every side ; and shall lay thee even with the ground , and thy children within thee ; and they shall not leave in thee one stone upon another : because thou knewest not the time of thy visitation , 19 luke 41 , &c. and this our saviour warned them of before , 12 joh. 35 , 36. yet a little is the light with you : walk while ye have the light , lest darkness come upon you : for he that walketh in darkness , knoweth not whither he goeth . while ye have light , believe in the light , that ye may be the children of light : which signifies , that unless they believed on him , while he was with them , they must be utterly destroyed , the kingdom of god should be taken from them , and given to a nation bringing forth the fruits thereof ; as he proves by the parable of the housholder who planted a vineyard , 21 mat. 33 , &c. and this was in some measure the case of the seven churches of asia , to whom st. iohn directed his epistles , to summon them to repentance , and to threaten them with the removal of the candlestick , if they did not repent . the judgments of god in the overthrow of some flourishing churches , and in transplanting the gospel from one nation to another , are very mysterious and unsearchable ; but as for particular persons , who enjoy the light of the gospel , unless they shorten their day of grace themselves , god does not shorten it : as long as they live in this world , they are capable of grace and mercy , if they truly repent . 2. men may shorten their own day of grace ; not by shortning the time of grace and mercy , for that lasts as long as this life does ; but by out-living the possibility of repentance , and when they are past repentance , their day of grace is at an end , and this may be much shorter than their lives : that is , men may so harden themselves in sin , as to make their repentance morally impossible , and god in his just and righteous judgments may give up such men to a state of hardness and impenitence . every degree of love to sin , proportionably enslaves men to the practice of it ; makes repentance as uneasie and difficult , as it is to pluck out a right eye , and cut off a right hand , 5 mat. 29 , 30 ; as painful as dying , as crucifying the flesh with its affections and lusts , which few men will submit to , 8 rom. 13. 3 col. 5. an habit and custom of sin turns into nature , and is as difficultly altered as nature is ; can the aethiopian change his skin , or the leopard his spots ? then may you also do good , who are accustomed to do evil , 13 jer. 23. some sins are of such a hardening nature , that few men , who are once entangled by them , can ever break the snare ; such as adultery , or the love of strange women ; of whom solomon tells us , her house inclineth unto death , and her paths unto the dead ; none that go unto her return again , neither take they hold of the paths of life , 2 prov. 18 , 19. covetuousness is such another hardening sin , that our saviour tells us , it is easier for a camel to go through the eye of a needle , than for a rich man to enter into heaven ; those who love , and those who trust in their riches , 10 matth. 23 , 24 , 25. those who have been once enlightned , and fall back again into infidelity ; who have been instructed in the reasons of faith , and the motives of obedience ; who have had the heavenly seed of god's word sown in their hearts , but have not brought forth the fruits of it , are near the curse of barren ground , which drinketh in the dews and rain of heaven , and brings forth briars and thorns , which is rejected , and is nigh unto cursing , whose end is to be burnt , 6 heb. 4 , 5 , 6 , 7 , 8. when men obstinately resist the perpetual motions and solicitations of the holy spirit , he withdraws from them , and gives them up to their own counsels , as we leave off perswading those who will not be perswaded . and when the spirit of god forsakes such men , the evil spirit seizeth them , that spirit which ruleth in the children of disobedience , 2 eph. 3. for the world is divided into the kingdom of darkness and the kingdom of light , 1 col. 13 ; and those who are not under the government of the divine spirit , are led captive by the devil at his will , 2 tim. 2. 6 : and therefore our saviour hath taught us to pray to be delivered from evil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the evil one , that is , from the devil : for that is a hopeless state , when god gives us up to the government of evil spirits : nay , when men harden themselves in sin , they are rejected by the good providence of god , which secures good men from , or delivers them out of temptations , as our saviour has taught us to pray , lead us not into temptation ; as a father keeps a watchful eye over a dutiful child , to preserve him from any harm , and to choose the most proper condition and circumstances of life for him , but suffers a prodigal to go where he pleases , and undo himself as fast as he can . and whoever considers the weakness and folly of humane nature , and the power of temptations , must needs conclude that man given up to ruine , who is rejected by the good spirit of god , and cast out of the care of his providence . into this miserable state men may bring themselves by sin , which though it does not make them uncapable of mercy , if they do repent , yet it makes it morally impossible , that they should repent . it is this the apostle to the hebrews warns them against , from the example of the hardness and infidelity of the israelites in the wilderness , of whom god swear , that they should not enter into his rest ; as appears from the application he himself makes of it , 3 heb. 12 , 13. take heed , brethren , lest there be in any of you an evil heart of unbelief , in departing from the living god : but exhort one another daily , while it is called , to day ; lest any of you be hardned through the deceitfulness of sin . this is a plain account of that great question , concerning the length of the day of grace : men may out-live the time of repentance , may so harden themselves in sin , as to make their repentance morally impossible ; but they cannot out-live the mercies of god to true penitents : this is reason enough to discourage men from delaying their repentance , and indulging themselves in a vicious course of life , lest they should be hardned by the deceitfulness of sin , and should be forsaken by god ; but it is no reason to discourage true penitents from trusting in the mercy of god , how late soever their repentance be ; for while we live in this world , the door of grace and mercy is not shut against true penitents . 3. but yet the reasons of lengthning the day of grace and mercy , do not reach beyond this life : this sufficiently appears from what i have already said ; and for a further confirmation of it , i shall add but this one comprehensive reason , viz. that the grace of the gospel is confined to the church on earth ; and therefore this life is the only time to obtain the remission of our sins , and a title to future glory : we shall be finally absolved from all our sins , and rewarded with eternal life at the day of judgment ; but we must sue out our pardon , and make our calling and election sure in this world. the gospel of christ , which is the gospel of grace , and contains the promises of pardon and immortal life , is preached only to men on earth , and concerns none else . for this reason christ became man , cloathed with flesh and blood as we are , that he might be the saviour of mankind ; which he need not have done , had not their salvation been to be wrought in this world ; for could they have been saved in the next , his grace might have met them soon enough there : and therefore , at the birth of our saviour , the angels sang , glory be to god in the highest , on earth peace , good will towards men , 2 luke 14. the sacrifice of christ upon the cross , ( as all iewish sacrifices , which were types of the sacrifice of the cross , were ) was offered for the expiation of the sins of living men , or at least considered as living , not of the dead . he carried his blood into heaven , as the high-priest did the blood of the sacrifice into the holy of holies ) there to make expiation , and to interceed for us ; but this intercession , though made in heaven , relates only to men on earth , as his sacrifice did : the earthly tabernacle was a type of the church on earth , and that only , and the worshippers in it , was expiated by sacrifices . there are two sacraments whereby the grace of the gospel is applied to us , and which are the ordinary means of salvation , baptism and the lord's supper , and they are confined to the church on earth , and if they have not their effect here , they cannot have it in the next world : these unite us to christ , as members of his body , and then the holy spirit , which animates the body of christ , takes possession of us , renews and sanctifies us ; but if we prove dead and barren branches in this spiritual vine , if the censures of the church do not cut us off from the body of christ , death will , and then we can never be re-united to him , nor saved by him in the next world. faith in christ , and repentance from dead works , are the great gospel-terms of pardon and salvation , and these are confined to this world : there may be something like them in the next world ; such a faith as makes the devils tremble ; such a repentance as is nothing else but despairing agonies , and a hopeless and tormenting remorse ; but such a faith as purifies the heart , as conquers this present world , as brings forth the fruits of righteousness ; such a repentance as reforms our lives , as undoes all our past sins , as redresses the injuries we have done to our neighbours , and the scandal we have given to the world ; such a faith , and such a repentance , which alone are the true christian graces of faith and repentance , are proper only for this life , and can be exercised only in this life , while we have this world to conquer , and the flesh to subdue to the spirit , while we can restore our ill-gotten riches , and set a visible example of piety and vertue . from hence it is very evident , that no man , who dies in a state of sin and impenitence , can be saved by christ , and by the grace of the gospel in the next world , for the whole ministration of gospel-grace is confined to this life , and if they cannot be saved by christ , i know no other name , whereby they can be saved : and thus death puts an end to all the flattering hopes of sinners . 3. now if this life be our only state of trial and probation for eternity ; if death puts a final end to our day of grace and time of working , then death must translate us to an immutable and unchangeable state . by this i do not mean , that as soon as we go out of these bodies , our souls will immediately be as happy or miserable , as ever they shall be ; the perfect rewards of good men are reserved for the day of judgment , as the final punishments of bad men are ; when our lord shall say to those on his right hand , come ye blessed of my father , inherit the kingdom prepared for you from the foundation of the world : and to them on the left hand , go ye cursed into everlasting fire , prepared for the devil and his angels , 25 mat. 34 , 41. but though the happiness or miseries of the next world may increase , yet the state can never alter ; that is , if we die in a state of grace and favour with god , we shall always continue so ; if we die in a state of sin , under the wrath and displeasure of god , there is no altering our state in the other world ; we must abide under his wrath for ever . this is the necessary consequence of what i have already said , which all aimed at this point , that once dying puts us into an immutable and unchangeable state : and therefore i shall wave any further proof of this , and only desire you seriously to consider of it . 1. now first , since death puts an end to our day of grace , and determines our final state for ever , and this death comes but once , all men must confess of what mighty consequence it is to die well , that death find us well disposed and well prepared for another world. men use their utmost prudence and caution in doing that , which can be done but once for their whole lives , especially if the happiness of their whole lives depends on it ; for no errour can be corrected in what is to be done but once ; and certainly we have much more reason to prepare to die once , which translates us to an immutable state of happiness or misery . this ought to be the work and business of our whole lives , to prepare for death , which comes but once , but that once is for eternity : what unpardonable folly is it , for any man to be surprized by death ! to fall into the grave without thinking of it ! to commit a mistake , which may be retrieved again , to be guilty of some neglect and inadvertency , when the hurt we suffer by it , may be repair'd by future diligence and caution , is much more excusable , because it is not so fatal and irreparable a folly : in this case experience may teach wisdom , and wisdom is a good purchase , though we may pay dear for it : but a wise man will use great caution in making an experiment , which if it fail , will cost him his life , because that can never be tried a second time ; and experience is of no use in such things , as can be done but once . and this is the case of dying ; we can die but once , and if we miscarry that once , we are undone for ever : and what considering man would make such dangerous experiments , as sinnres do every day , when their souls are the price of the experiment ! who would try , how long death will delay its coming ? how long he may sin on safely , without thinking of death or judgment ? whether death will give him timely notice to repent ? or whether god will give him grace to repent , if it does ? who would venture the infinite hazards of a death-bed-repentance ? whether after a long life of sin and wickedness , a few distracted , confused , and almost despairing sighs and groans will carry him to heaven ? if such bold adventurers as these , when they have discovered their mistake and folly , could return back into this world , and live over their lives again , the hazard were not so great ; but this is an experiment not to be twice made : if they sin on , till they harden themselves in sin , and are forsaken of the grace of god ; if death comes long before they expected , and cut them off by surprize , and without warning ; if their dying and despairing agonies and horrours should not prove a true godly sorrow , not that repentance to salvation never to be repented of , they are lost to eternity : and what wise man would expose his soul to such a hazard as this ? who would not take care to make his calling and election sure , before death comes , and in a matter of such infinite concernment , wherein one miscarriage is irreparable , to prevent danger at a distance ? 2dly , we hence learn , how necessary it is for those who begin well , to persevere unto the end : it is the conclusion of our lives , which determines our future state ; as god expresly tells us by his prophet ezekiel , 18 ezek. 21 , 24. if the wicked will turn from all his sins , that he hath committed , and keep my statutes , and do that which is lawful and right , he shall surely live , he shall not die : all his transgressions that he hath committed , they shall not be mentioned unto him ; in his righteousness that he hath done , he shall live . — but when the righteous turneth away from his righteousness , and committeth iniquity , and doth according to all the abominations that the wicked man doth , shall he live ? all the righteousness that he hath done shall not be mentioned ; in his trespass that he hath trespassed , and in his sin that he hath sinned , in them shall he die . and throughout the new testament the reward is promised only to those who continue to the end . and what i have now discoursed , gives a plain account of this ; for our whole life is a state of trial and probation , and if we leave off before our work be done , if we stop or run backwards , before we come to the end of our race , we must lose our reward , our crown : the christian life is a state of warfare , and we know the last battel gives the final conquest : and this cannot be otherwise , because what comes last , undoes what went before ; when a wicked man turns from his wickedness , and does good , god in infinite mercy , thro' the merits and mediation of christ , will forgive his sins , because he has put them away from him , and undone them by repentance and a new life ; when a righteous man turns from his righteousness , and does wickedly , his righteousness shall be forgotten , because he has renounced it , and parted with it , and is a righteous man no longer : now when god comes to judge the world , he will judge men as he then finds them ; he will not inquire what they have been , but what they are ; he will not condemn a righteous man , because he has been wicked , nor justifie a wicked man , because he has been righteous ; for this would be to punish the righteous , and to reward the wicked : such as we are , when we die , such we shall continue for ever ; and therefore it is the last scene of our lives , which determines our future state . and should not this make us very jealous and watchful over ourselves ? to take heed , lest there be in any of us an evil heart of unbelief , in departing from the living god. looking diligently , lest any man fail of the grace of god ; lest any root of bitterness springing up , trouble you , and thereby many be defiled : lest after we have escaped the pollutions of the world , through the knowledge of the lord and saviour iesus christ , we are again entangled therein , and overcome , and it happen to us according to the true proverb , the dog is turned to his vomit again ; and the sow that was washed , to her wallowing in the mire . this , as the same apostle tells us , makes our latter end worse than the beginning ; for it had been better for us not to have known the way of righteousness , than after we have known it , to turn from the holy commandment delivered to us . let those consider this , who have been blessed with a religious education , and trained up in the exercises of piety and vertue ; who have preserved themselves from the pollutions of youthful lusts , and spent their vigorous age in the service of god ; can you be contented to lose all these hopeful beginnings ? to lose all your triumphs and victories over the world and the flesh ? when you have out-rid all the storms and hurricanes of a tempting world for so many years , will you suffer yourselves to be shipwracked in the haven ? when you are come within view of the promised land , will you suffer your hearts then to fail you ? will you then murmur and rebel against god , and die in the wilderness ? there has been a very warm dispute about the perseverance of saints , whether those who are once in a state of grace , shall always continue so ? i will not undertake to decide this controversie ; but thus much i will say , ( and that i think is all that is needful for a christian to know about it ) that to be in a state of grace , is to have an inward principle of holiness , which brings forth the fruits of a holy life ; that to persevere in a state of grace , is to persevere in the practice of holiness and vertue ; that many who have begun well , and have thought themselves , and have been thought by others , to be truly good men , have afterwards been overcome by the temptations of the world , and defiled themselves with the impure lusts of it ; that if such men ever were good men , and in a state of grace , they fall from grace when they forsake the paths of holiness ; and that those who do thus fall away , who after promising beginnings , do all the abominations of the wicked , and live and die in such a state , shall never enter into heaven : we shall receive our final doom and sentence according to that state and condition in which death finds us : what is said upon another account , that we must call no man happy before death , is true in this sence ; no man is a conqueror , but he who dies so : those men deceive themselves , who confidently pretend to be still in a state of grace and favour with god , because formerly they were good men , though now they are grown very bad : this is to persevere in a state of favour with god , without persevering in holiness , which overthrows the gospel of our saviour , and will miserably deceive those men , who have no better foundation for their hopes . 3. we hence learn , how dangerous it is to die in the actual commission of any known and wilful sin : such men go into the other world , and go to judgement with actual guilt upon them , they die in their sins ; for they could not repent of them before they died , because they died in the commission of them , and there is no repentance , and therefore no pardon in the next world. this has been , and very often is , the miserable , and i fear the hopeless state of a great many sinners : how many are there , who not only drink themselves into a feavour , which takes some time to kill them , and gives them some time to repent of their sins , and to ask god's pardon , but drink themselves dead , or which is much at one , as to this case , drink away their reason and senses , and then fall from their horses , or down a precipiece , and perish by some evil accident ; or when they are inflamed with wine , forget their old friendships , and fall by each others hands ? how many others have perished in the very act of adultery , or which is much the same , in quarrelling for a strumpet , in the rage and fury of lust ? how many die in the very act of theft and robbery ? all such men receive the present punishment of their sins in this world , and carry the unrepented guilt of them into the next ; and if men shall be damned , who die in their sins without repentance , such mens condition is desperate . and this may be the case of any man who ventures upon a wilful sin ; he may die in the very act of it , and then his repentance will come too late in the next world : and this so often happens , that no wise man would venture his soul upon it . but there are two sins especially , which this consideration should deter men from , viz. duelling and self-murder . when men have such a resentment of affronts and injuries , as to revenge themselves with their swords , and either to thirst after each others blood , or at least to stake their lives , and to venture killing or being killed , to decide the quarrel : these men have the hearts of murderers , who would kill if they could ; or at least will venture killing their brother to appease their resentments or revenge , which is a mortal and a murdering revenge , whether it murder or not ; and therefore if such men fall in the quarrel , as many do , without time to ask god's pardon with their last breath , they die under the guilt of murder unrepented of ; though they do not kill , but are killed , yet they die with murderous intentions , with a mortal hatred and revenge , for they would have killed , if they could : and st. iohn tells us , he that hateth his brother , is a murderer ; and we know that no murderer hath eternal life abiding in him , 1 john 3. 15. so that these duellers do not only venture their lives , but their souls too , if they fall in the quarrel : and how little soever they value their lives , it is a little too much to pawn their souls upon a point of honour . as for self-murder , if we will allow it to be a sin , it is certain that no man who commits it , can repent of it in this world , and there is no pardon for sins in the next world , which are not repented of in this . and yet why we should not think it as great a sin to murder ourselves , as to murder our brother , i cannot imagine , for it has all the marks of a very great sin upon it . it is as much murder to kill ourselves , as it is to kill another man ; and therefore it is a breach of the sixth commandment , thou shalt not kill : the reason against murder is the same , for in the image of god made he man , 9 gen. 6 ; and he who kills himself destroys god's image , as much as he who kills another man. the more unnatural the sin is , or the greater obligations we have to preserve the life of the person whom we kill , the greater the sin is : to murder a kind friend , and a benefactor , is a greater evil than to murder a stranger ; to murder a parent or a child , a wife or a husband , is still a greater evil , because they are so much nearer ourselves ; and if the nearness of the relation increases the sin , no body is so near to us as our selves , and therefore there is no such unnatural murder as this . the excuses which are made for self-murder , will not justifie the murder of any other man in the world : though we should see a friend whom we love like ourselves , labouring under intolerable pains , or insupportable misfortunes and calamities of life , though he should importune and beseech us to put an end to his sufferings , by putting an end to a miserable life ; though out of great kindness and compassion we heartily desire to follow him to his grave , yet we must not kill him ; neither the laws of god nor man will allow this : and yet if self-love be the measure of our love to other men , and will justifie self-murder , when we are grown weary of life , when we either despise the world , or think it best to make our escape out of it , i cannot imagine , why we may not do the same kindness for a friend or a brother , when he desires it , as we may do for ourselves ; the reason is the same in both , and if it will not justifie both , it can justifie neither . for there is no foundation , that i know of , for what some pretend , that god has given us greater power over our own lives , than over other mens : we find no such power given us in scripture , which is the only revelation of god's will ; and i am sure nature teaches us no such thing ; nay , nature teaches the quite contrary ; the natural aversions to death , and the natural principle of self-preservation , were not only intended to make us cautious of any hurt or mischief , which other men may do us , but to make us careful to do no hurt to , much less to destroy ourselves ; and therefore the voice of nature is , that we must preserve our own lives and being . when god made us , he did not make us the absolute lords and masters of our selves ; we cannot dispose of ourselves as we please , but are his creatures and subjects , and must receive laws from him , and that in such instances , wherein the injury is done only to ourselves : we must not abuse our own bodies by intemperance and luxury , or lust , though neither the publick , nor any private persons are injured by it ; and if we have not power over our own bodies in lesser instances , much less to kill them . and if it be a sin to destroy our own lives , it is the most mortal and damning sin , for it destroys soul and body together , because it makes our repentance impossible , unless men can repent of their sin , and obtain god's pardon for it , before they have committed it , or can repent and obtain their pardon in the next world. did men seriously consider this , it is impossible , that the greatest shame and infamy , want or suffering , or whatever it is , that makes them weary of life , should be thought so intolerable , as to make them force their passage into the other world , to escape it , when such a violent and unnatural escape will cost them their souls : men may be in such evil circumstances as make death desirable ; but no considering man will exchange the sufferings of this life , for the endless miseries of the next : if we cannot destroy our lives , and put an end to our present sufferings , without destroying our souls too , we must be contented to live on , and bear our lot patiently in this world , which , whatever it is , is much more easie and tolerable than to be eternally miserable . and yet god forbid , that i should pronounce a final and peremptory sentence upon all those unfortunate persons who have died by their own hands : we know not what allowances god may make for some mens opinion of the lawfulness of it ; and for the distraction of other mens thoughts and passions thro' a setled melancholy , or some violent temptation : my business is not to limit the soveraign and prerogative grace of god , but to declare the nature of the thing according to the terms of the gospel : to murder ourselves , is the most unnatural murder ; it is a damning sin , and such a sin as no man can repent of in this world , and therefore unless god forgive it without repentance , it can never be forgiven ; and the gospel of christ gives us no commission to preach forgiveness of sin , without repentance ; the gospel-grace , which only forgives penitents , cannot save such men ; and he is a very bold man , and ventures very far upon unpromised and uncovenanted mercy , who will commit a sin , which the grace of the gospel cannot pardon . all that i have to add under this head , is the case of those who die in despair of god's mercy : this is commonly thought a very hopeless state ; for to despair of the mercy of god , is a great sin , and therefore such men die in the actual commission of sin unrepented of ; and by-standers are apt to suspect their despair to be little better than their final doom and sentence ; and yet many times we see men labouring under despair in their last agonies , who have to all outward appearance lived very innocent and vertuous lives ; and it is hard to judge so severely of them , as to think they were secret hypocrites , and that god has finally rejected them , because they pass such a severe judgment upon themselves . now i confess , despair is as uncomfortable a state as any man can die in ; but i cannot think it so fatal and dangerous as some imagine ; for let us consider , what the nature of despair is , and wherein the sinfulness of it consists . to disbelieve the promises of grace and mercy , made to true penitent sinners by jesus christ , is infidelity , not despair : and this indeed is a great and unpardonable sin , for it is to renounce the faith of christ , and the grace of the gospel ; but this is not what we commonly call despair : such men believe the gospel of christ , and all the promises of it , as firmly as others do ; they do not doubt but god will forgive all true penitents , through the merits and mediation of jesus christ ; and therefore are as true and sincere believers , as those who do not despair ; but their despair is in the application of these promises to themselves ; that is , they fear that they are not within the terms and conditions of gospel-grace ; that they are not true penitents ; that their day of grace is expired , and now they shall not receive the blessing , though , as esau did , they seek it earnestly with tears ; or it may be , that they are reprobates who have no right to the promises of the gospel . now if these men may upon all other accounts be very good christians , but are either oppressed with melancholy , or disturbed with false and mistaken notions of religion , can we think that their melancholy or mistakes , which make them pass so false a judgment upon themselves , shall make god condemn them too , who knows them better than they know themselves ? should a man , who has a delirous fancy , accuse himself of theft , or murder , or treason , which he was never guilty of ; would a just and righteous judge , who certainly knows , that he is not gulty of these crimes , condemn him , only because he condemns himself ? suppose a man , who is in the right way to heaven , should be perswaded by some travellers he meets , that he has mistaken his way ; and upon this he should fall into great horrors and agonies , and give himself for lost ; is this man ever the further off of heaven , because he is perswaded that he has mistaken the way ? the false judgments dying men make of themselves , either through enthusiasm , presumption , or despair , shall not determine their final state : men may go to hell with all the triumphs of a deluded fancy , which promises nothing less than eternal glories ; and those who go trembling out of this world , may find themselves happily mistaken in the next . it is a wrong notion of justifying faith , which makes men conclude despair to be so damning and unpardonable a sin : if justifying faith were nothing else but a strong belief and perswasion , that we are justified , there were good reason to conclude despair to be a mortal sin , because it is a direct contradiction to justifying faith : nay , if the justifying act of faith were an actual reliance and recumbency on christ for salvation , despair must be very mortal , because while men are under these agonies , they do not , they cannot rely on christ for salvation ; for they believe , that christ has cast them off , and will not save them : but if to believe in christ , that he is the saviour of the world , that he has made expiation for our sins , and intercedes for us at the right hand of god , and is able to save to the uttermost all those that come unto god by him ; that he will save all true penitent sinners , and will save us , if we be true penitents ; i say , if such a faith as this , when it brings forth the genuine fruits of repentance , and a holy life , be a true justifing faith , this is consistent with the blackest despair ; and then men may be in a justified state , though they are never so strongly perswaded , that they are reprobates : a very good man may have his fancy disturbed , and may pass a false judgment upon himself ; but this is no reason for god to condemn him , no more than god will justifie a presuming and enthusiastick hypocrite , because he justifies himself . 4. if death put a final end to our work and labour , and shuts up our accounts , then it concerns us to do all the good that we can , while we live : what ever our hand findeth to do , we should do it with all our might , seeing there is no wisdom , nor knowledge , nor working in the grave , whither we are hasting . not that the next world is an idle and unactive state , where we shall know nothing , and have nothing to do ; but death puts an end to our working for the other world : nothing can be brought to our account at the day of judgment , but the good we do while we live here ; for this onely we shall receive our reward , proportionable to the encrease and wise improvement of our talents . and is not this a good reason why we should begin to serve god betimes , and to take all opportunities of doing good , since we have only a short life to work in for eternity . there are great and glorious rewards prepared for good men , but those shall have the brightest crown , who do the most good in the world ; who are rich in good works , and lay up for themselves treasures in heaven . indeed the meanest place in heaven is a happiness too great for us to conceive , i 'm sure much greater than our greatest deserts ; but since our bountiful lord will reward all the good service we do , why should we neglect doing any good , when such neglects will lessen our reward ? why should we be contented to lose any degrees of glory ? this is a holy ambition , to be as good , and to be as happy as god can make us . this is never thought of by those men who have no greater designs than to escape hell ; but as for the glories of heaven , they can be contented with the least share of them . no man will ever get to heaven , who so despises the glories of it : and if a late repentance should open our eyes , not only to see our sins , but to alter our opinions of this world and of the next , yet we can never recal our past time , and that little time that remains , which is the very dregs and sediment of our lives , the dead and unactive scene , will minister very few opportunities of doing good , and if it did , we are capable of doing very little , and if we get to heaven , that will be all ; but the bright and triumphant crowns shall be bestowed upon those who have improved their time and their talents better . it is the good we do , while we live , that shall be rewarded ; and therefore we must take care to do good while we live : it is well when men who do no good while they live , will remember to do some good when they die . but if god should accept such presents as these , yet it will make great abatements in the account , that they kept their riches themselves as long as they could , and would part with nothing to god , till they could keep it no longer : it is not the gift , but the mind of the giver that is accepted . under the gospel god is pleased with a living sacrifice ; but the offerings of the dead ( and such these testimentary charities are , which are intended to have no effect as long as we live , ) are no better than dead sacrifices ; and it may be questioned , whether they will be brought into the account of our lives , if we did no good while we lived : the case is different as to those who did all the good they could , while they lived , and when they saw they could live no longer , took care to do good after death ; such surviving charities as these prolong our lives , and add daily to our account ; when such men are removed into the other world , they are doing good in this would still ; they have a stock a going below , the increase and improvements of which will follow them into the other world : men who have been charitable all their lives , may prolong their charity after death , and this will be brought to the account of their lives ; but i cannot see , how a charity , which commences after death , can be called doing good while we live ; and then it cannot belong to the account of our lives : all that can be said for it is this : that they make their wills , whereby they bequeath these charities , while they live , and therefore their bequeathing these charities is an act of their lives ; but they never intend they shall take place while they live , but after their death : and when they never intend their charity to be an act of their lives , i know not why god should account it so . these death-bed charities are too like a death-bed repentance ; men seem to give their estates to god and the poor , just as they part with their sins , when they can keep them no longer : this is much such a charity , as it is devotion to bequeath our dead bodies to the church or chancel , which we would never visit while we lived . but yet , as i have already intimated , this is the only way to prolong our lives , and to have an increasing account after death , to lay the foundations of some great good to the world , which shall out live us ; which like seed sown in the earth , shall spring up , and yeild a plentiful harvest , while we sleep sweetly in the dust ; such as , the religious education of our children and families , which may propagate itself in the world , and last many ▪ ages after we are dead ; the endowment of publick schools and hospitals ; in a word , whatever is for the relief of the necessities , or for the instruction and good government of mankind , when we are gone : to do good while we live , and to lay designs of great good to future generations , will both come into our account ; and this may extend the account of our lives , much beyond the short period of them in this world. 5. if death puts an end to our account , methinks a dying-bed is a little of the latest to begin it ; for this is to begin just where we must end . the account of our lives , is the account of the good or evil we have done while we lived : and what account can a dying man give of this , who has spent his whole life in sin and wickedness ? if he must be judged according to what he hath done in the body , how sad is his account , and how impossible is it for him to mend it now ? for when he is just a dying , it is too late for him to begin to live : if without holiness no man shall see god , how hopeless is his condition , who has lived a wicked and profligate life all his days , and is now past living , and therefore past living a holy life ? a man who is confined to a sick and dying bed , is uncapable of exercising the vertues of life ; his time of work is over , almost as perfectly over as if he were dead ; and therefore his account is finished , and he must expect his reward according to what he has already done . no , you 'll say , he may still repent of his sins , and a true penitent shall find mercy even at his last gasp . now i readily grant , that all true penitents shall be saved , whensoever they truly repent ; but it is hard to think , that any dying sorrows , or the dying vows and resolutions of sinners , shall be accepted by god for true repentance : the mistakes of this matter are very fatal , and therefore i shall briefly explain it . in expounding the promises of the gospel , we must take care to reconcile the gospel to itself , and not make one part of it contradict or overthrow another : now as the gospel promises pardon of sin to true repentance , so it makes holiness of life as necessary a condition of salvation , as true repentance : without holiness no man shall see god. god will render to every man according to his deeds : to them who by patient continuance in well doing , seek for glory , and honour , and immortality , eternal life : but unto them that are contentious , and do not obey the truth , but obey unrighteousness , indignation and wrath , tribulation and anguish upon every soul of man , that doth evil ; — but glory , honour , and peace , to every man that worketh good . be not deceived , god is not mocked ; for whatsoever a man soweth , that shall he also reap : for he that soweth to his flesh , shall of the flesh reap corruption ; but he that soweth to the spirit , shall of the spirit reap life everlasting . the promises of forgiveness to repentance , are not more express than these texts are , which declare , that we shall be rewarded according to our works ; and we have as much reason to believe the one as the other ; and if we believe the gospel , we must believe them both ; and then repentance and a holy life are both necessary to salvation : and then the dying sorrows of sinners , who have lived very wicked lives , and are past mending them now , cannot be true saving repentance . if sorrow for sin , without a holy life , can carry men to heaven , then i 'm sure holiness is not necessary , then men may see god without holiness ; and then the promises of pardon to repentance ( if this dying sorrow be true repentance ) overthrows the necessity of a holy life ; the necessity of a holy life , contradicts the promises of pardon to such penitents , and then either one or both of them must be false . to state this matter plainly , and in a few words , we must distinguish between two kinds of repentance : 1. the baptismal repentance . 2. repentance upon a relapse , or falling into any known and wilful sin. i. by baptismal repentance i mean , that repentance which is necessary in adult persons , in order to their receiving christian baptism : this is the repentance which is most frequently mentioned in the new testament , and to which the promise of remission and forgiveness is annexed ; this our saviour preached , repent for the kingdom of heaven is at hand , 4 matth. 17. this he gave authority to his apostles to preach , that repentance and remission of sins , should be preached in his name among all nations , 24 luke 47. now this repentance , both as to iews and heathens , who embraced the faith of christ , was a renouncing all their former sins , and false , superstitious , or idolatrous worship ; and this qualified them for baptism , in which they obtain'd the remission of all their sins in the name of christ ; and for this reason remission of sins is promised to repentance , because all such penitents are received to baptism , which is the washing of regeneration , which washes away all their sins , and puts them into a state of grace and favour with god ; as st. peter tells the iews , repent , and be baptized every one of you in the name of iesus christ , for the remission of sins , 2 acts 38. and much to the same purpose ananias told st. paul , arise , and be baptized , and wash away thy sins , calling on the name of the lord , 22 acts 16. and i know not any one . text in the new testament , wherein the remission of sins is absolutely promised to repentance , but what must be understood of this baptismal repentance ; and then repentance and remission of sin are inseparably annexed , because such penitents wash away all their sins in baptism ; and come pure and undefiled out of that mystical fountain , which is set open for sin and for uncleanness to wash in , and to be clean . now i grant , should any person who comes to baptism rightly qualified and disposed , with a sincere repentance and stedfast faith in christ , die soon after he is baptized , before he has time and opportunity to exercise any of the graces of the christian life , such a man shall go to heaven without actual holiness ; the remission of his sins in baptism , upon his repentance , will save him , though he have not time to bring forth the fruits of repentance in a holy life ; and this is the only case i know of , wherein a penitent can be saved without actual holiness , viz. by baptismal grace and regeneration . only the primitive church , and i think with very good reason , allowed the same to martyrdom , when it prevented the baptism of young converts , as we know under the pagan persecutions , young converts who made bold confessions of their faith in christ , were hurried away to martyrdom , before they had opportunity of being baptized ; but such men were baptized in their own bloud , and that supplied the want of water-baptism , which they could not have : now in this case also , if martyrdom be instead of baptism , as the primitive church thought it , then had any heathen been converted from a lewd and profligate life , to the faith of christ , and been immediately apprehended , and halled to martyrdom , before he could either be baptized , or give any other testimony of the reformation of his life and manners , but by dying a martyr , this man also would go to heaven without actual holiness of life , as a baptized penitent , who dies immediately after his baptism , shall . and this seems to me , to give the best account of the case of the penitent thief upon the cross , which one example has encouraged so many sinners to delay their repentance to the last minute , and has destroyed so many souls by such delays . his case seems to be this : it is probable , he had heard of christ , and the fame of his great miracles before , and that opinion some had of him , that he was that messias whom god had promised to send into the world ; for we can hardly think , that any man , who lived in those days , should never have heard of christ , whose fame went through the whole nation : but yet the course of life this thief lead , gave him no great curiosity to inquire into such matters , till he was apprehended for robbery , and condemned to die at the same time with christ ; this extraordinary accident made him more curiously inquire after him , and learn all the circumstances of his apprehension , and trial , and usage , and behaviour , and answers , especially when he saw him , and was to die with him ; and in short , he observed so much as convinced him , that he was the true messias , though he saw him nailed in so shameful a manner to the cross. now if this was his case , ( and we must suppose this , or something like it , unless we will say , that he was miraculously inspired upon the cross , with the faith of christ , without knowing any thing of him before , which has no foundation in the story , and is without any president or example ; i say , if this was his case , ) according to the principles laid down , we must grant , that if this thief had renounced his wicked course of life , and professed his faith in christ , and been baptized in his name , though he had immediately suffered upon the cross , he must have gone directly to heaven or paradise , as christ promised him he should , by vertue of the remission of all his sins in baptism : nay , we must grant farther , that if instead of baptism , he had at that time died a martyr for the profession of his faith in christ ; this would have supplied the place of baptism , and translated him to paradise : all then that we have to enquire is , whether his confession of christ upon the cross , might not as well supply the want of water-baptism , as martyrdom ; nay , whether it were not equivalent to martyrdom it self , and might not reasonably be accepted by our saviour as such . water-baptism he could not have , a martyr he could not die , for he died a malefactor , but he confessed his faith in christ , when he saw him hanging upon the cross , which was a more glorious act of faith , than to have died upon the cross for him : he confessed christ when his own disciples fled from him , and when peter himself denied him , and discovered his glory through the meanest disguise , that ever it was concealed under even in this world ; and why should not this pass for the faith and confession of martyrdom ? and then the thief upon the cross was saved as by baptism ; which is , no tthe putting away of the filth of the flesh , but the answer of a good conscience towards god , 1 pet. 3. 21. which description of baptism , gives us a plain reason , why martyrdom should supply the place of baptism ; and is as good a reason , why the thief 's confession of christ upon the cross , should do so . this example then of the thief upon the cross , is no reasonable encouragement to any baptized christian , to live a wicked life , and delay his repentance till the hour of death , in hopes of being saved at last , as he was ; for he was saved , as new repenting converts are , by baptism , not as baptized sinners hope to be , by a death-bed sorrow , and remorse of concience . and yet this is the only example , which with any shew of reason is alledged to prove the sufficiency of a death-bed repentance ; for the parable of the labourers , who were called to work in the vineyard at different hours , some early in the morning , others at the third , the sixth , the eleventh hour of the day , is nothing at all to this purpose : the several hours of the day in that parable , do not signifie the several hours of mens lives , but the different ages of the world ; and therefore those labourers , who are called into the vineyard about the eleventh hour of the world , that is , towards the end , or in the last age of the world , might be called at the beginning of their lives , and work on to the end of them : for the design of that parable is to shew , that the gentiles , who were called into the vine-yard , or received into the church of christ towards the conclusion of the world , should be admitted to equal priviledges and rewards with the iews , who were god's ancient people , and had been called into the vine-yard early in the morning , which occasioned their murmuring against the good man of the house ; as we know the iews murmured upon this account ; and nothing more prejudiced them against the gospel of our saviour , than that the gentiles were received into the church without circumcision . the same thing our saviour represents in the parable of the prodigal : the return of the prodigal to his father's house , is the conversion of the gentiles , who were the younger brother , and had been a great prodigal for many ages : the elder brother , who always lived at home with his father , was the iewish church ; but when this young prodigal was received by his father with feasting , and musick , and all the expressions of joy ; the elder brother grew jealous of it , and thought himself much injured by his father's fondness for the returning prodigal , and refused to come in , and bear his part in the solemnity ; as the iews rejected the gospel , because the gentiles were received into the church . and that this must be the true meaning of the parable of the labourers , appears from this , that those who were called into the vine-yard at the eleventh hour , received a reward equal to those who had born the heat and burden of the day ; which is agreeable enough , if we expound it of different ages of the church , for there is great reason , why the gentiles , though they came later into the vine-yard , should be made at least equal with the iews , who were god's ancient people : but if we expound this of entring into the vine-yard at different ages of our life , it seems very unequal , that those who begin a life of vertue just at the conclusion of their lives , should be equally rewarded with those who have spent their whole lives in the service of god ; that is , that these who do very little good , shall receive as great a reward as those who do a hundred times as much ; which is a direct contradiction to the scope and design of our saviour's parables about the pounds and talents , 25 matt. 14 , &c. 19 luke 12 ▪ &c. but suppose it were to be understood , not of the iewish and christian church , but of particular christians , yet their being called to work in the vine-yard , at what hour soever it was , though the eleventh hour , was their first admission into the christian church , their first conversion to the faith of christ , and from this time they laboured in the vine-yard , lived a holy and religious life ; and i readily grant , should a iew , a turk , or a pagan , be converted to christianity in the eleventh hour , in his declining age , and from that time live in obedience to the gospel of christ , there is no doubt but he shall be greatly rewarded : but what is this to any of us , who were born of christian parents , baptized in our very infancy , instructed in the christian religion from the very beginning , and have always professed the faith of christ , but lived like pagans and infidels ! we were not called into the vineyard at the eleventh hour , but early in the morning ; and though men who were called at the last hour , shall be rewarded for that hours work ; this does not prove , that men , who enter into the vineyard in the morning , and play or riot away their time till the eleventh hour , shall receive a day's wages for an hour's work . but suppose this too , yet it will not answer the case of a death-bed repentance ; such men delay not till the eleventh hour , but till night comes , when they can do no work at all ; whereas those who came last into the vineyard , wrought an hour ; now that god in infinite grace and goodness will reward men for one hour's work , does not prove , that he will reward those who do no work , but spend their whole day idlely or wickedly , and only ask his pardon for not working at night . ii. but what a fatal cheat these men put upon themselves , will better appear , if we consider the second kind of repentance , which is repentance after baptism , when men have relapsed into the commission of new sins , after they have washed away all their old sins in the laver of regeneration ; which is the only notion of repentance concerned in this question ; for such sinners , when they come to die , are to repent of a whole life spent in wickedness , after baptism ; and this extreamly alters the case , for though faith and repentance , ( as that repentance signifies a sorrow for past sins , and the purposes and resolutions of a new life ) be the only conditions of baptismal remission and justification ; yet when we are baptized , we then covenant with god for an actual obedience and holiness of life ; to deny all ungodliness and worldly lusts , and to live soberly , righteously , and godly in this present world : and therefore meer repentance , or a sorrow for sin , with the most solemn resolutions and vows of a new life ( which is all the repentance dying men can have ) cannot according to the terms of the gospel be accepted instead of the obedience and holiness of our lives . had the gospel said , you shall either abstain from all sin , and do good while you live , or repent of all your sins , when you die ; this had been a sufficient encouragement for a death-bed repentance ; but when holiness of life is made the necessary condition of seeing god , and the wrath of god is revealed from heaven against all unrighteousness and ungodliness of men ; when we are so expresly forewarned , that the unrighteous shall not inherit the kingdom of god : be not deceived , neither fornicators , nor idolaters , nor aduliers , nor effeminate , nor abusers of themselves with mankind , nor thieves , nor covetuous , nor drunkards , nor extortioners , shall inherit the kingdom of god : when our saviour expresly tells us , that it is only the doers of the word are blessed ; that not every one that saith lord , lord , shall enter into the kingdom of heaven , but he that doth the will of my father , which is in heaven ; that as for all others , what pretences soever they make , he will profess to them , i never knew you , depart from me ye that work iniquity : i say , whoever after such express declarations as these , can perswade himself , that sorrow for sin , and some good resolutions and fair promises upon a death-bed , shall carry him to heaven , though he has done no good in his life , and has been guilty of all , or many of those sins which the gospel has threatned with damnation , makes void the whole gospel of our saviour . but you 'll say , is there no place then for repentance under the gospel ? no remission of sins committed after baptism ? god forbid ! for who then could be saved ? our saviour has taught us to pray every day , forgive us our trespasses , as we forgive them , that trespass against us ; and has taught us to forgive our brother , though he offend against us seventy times seven , in imitation of god's goodness in forgiving us ; and if we must forgive so often , surely god will forgive more than once . but then repentance after baptism requires not only a sorrow for sin , and some good purposes and resolutions of a new life for the future , but the actual forsaking of sin , and amendment of our lives : in baptism god justifies the ungodly , 4 rom. 5 ; that is , how wicked soever men have been , whenever they repent of their sins , renounce their former wicked practices , and believe in christ , and enter into covenant with him by baptism ; all their former sins are immediately forgiven and washed away , without expecting the actual reformation of their lives : this was plainly the case both of iewish and heathen converts , wh●●●pon the profession of faith in christ , and renouncing their former wicked lives , whatever they had been , were immediately received to baptism ; as st. peter exhorted the iews , repent , and be baptized every one of you in the name of iesus christ , for the remission of sins , and ye shall receive the gift of the holy ghost . and the same day there were three thousand baptized : this is gospel-grace , which is the purchase of christ's blood , that the greatest sinners , upon their repentance and faith in christ , are received to mercy , and wash away all their sins in baptism ; but when they are in covenant , they shall then be judged according to the terms and conditions of that covenant , which requires the practice of an universal righteousness ; such persons must not expect , as st paul reasons , that if they continue still in sin , grace will abound ; the very covenant of grace , which we enter into at baptism , confutes all such ungodly hopes ; for how shall we that are dead to sin live any longer therein : know ye not , that so many of us as were baptized into iesus christ , were baptized into his death ; therefore we are buried with him by baptism into death , that like as christ was raised from the dead by the glory of the father , so we also should walk in newness of life , 6 rom. 1 , 2 , 3 , 4. this is the difference st. paul makes between the grace of the gospel in receiving the greatest sinners to baptism , and justifying them by the blood of christ ; and what the gospel requires of baptized christians to continue in this justified state : in the first case nothing is required but faith and repentance , upon which account we are so frequently said to be justified by faith , not by the deeds of the law ; to be justified freely by his grace , through the redemption that is in christ iesus : to be saved by grace thro' faith ; not of works least any man should boast . and i believe upon inquiry it will be found , that justification by faith always relates to this baptismal justification , when by baptism we are received into covenant with god , and into a justified state , only for the sake of christ , and through faith in his blood ; which one thing well considered , would put an end to most of the disputes about justification , and about faith and works , which i cannot explain now ; but shall only observe , that the constant opposition between justification by the faith of christ , and justification by circumcision , and the works of the law , to the observation of which they were obliged by circumcision , is a manifest proof , that justification by faith , is our justification by the faith of christ in baptism , which is our admission into the christian church , makes us the members of christ , and the children of god , which is a state of grace and justification ; as circumcision formerly made them god's peculiar people in covenant with him , which is the justification of circumcision : and justification by faith , and justification by circumcision , would not be duly opposed , if they did not relate to the same kind of justification , that is , that justification which is the immediate effect of our being in covenant with god. but now , when we are justified by a general repentance and faith in christ at baptism , we also vow a conformity to the death of christ , by dying to sin , and walking in newness of life ; that is , we vow an universal obedience to all the laws of righteousness , which the gospel requires of us , as circumcision made them debtors to the whole law ; which is the reason why the works of the law , and that evangelical righteousness , which the faith of christ requires of us , are so often opposed in this dispute , the one the righteousness of the law , or of works , the other the righteousness of faith ; and therefore as circumcision could not justifie those who transgressed the law , no more will faith justifie those who disobey the gospel ; but the righteousness of the law must be fulfilled in us , who walk not after the flesh , but after the spirit . now the necessary consequence of this is , that meer sorrow for sin , and the meer vows and resolutions of obedience , without actual holiness and obedience of life , according to the terms and conditions of the gospel , will not save a baptized christian ; for meer sorrow for sin , and vows of obedience , will be accepted only in baptism ; but when we are baptized we must put our vows in execution , or we fall from our baptismal grace and justification : and therefore when we relapse into sin after baptism , no repentance will be accepted but that which actually reforms our lives ; for baptismal grace is not ordinarily repeated , no more than we can repeat our baptism . this i take to be the true meaning of that very difficult place , 6 heb. 4 , 5 , 6. for it is impossible for those who were once enlightned , and have tasted of the heavenly gift , and were made partakers of the holy ghost , and have tasted the good word of god , and the powers of the world to come ; if they shall fall away to renew them again unto repentance , seeing they crucify to themselves the son of god afresh , and put him to open shame . this severe passage occasioned some dispute about the canonical authority of this epistle ; for it was thought , that the apostle here excluded all men from the benefit of repentance , who fell into sin again after baptism : but it is certain this is not the apostle's meaning , nor do the words import any such doctrine ; but his meaning is , either that men who have been baptized , and thoroughly instructed in the christian religion , may sin themselves into an impossibility of repentance , ( which is the most ordinary interpretation of the words , and which sence i gave before of them , and is in part the true sence , though i think not the whole ) or that men after baptism may fall into such a state , as nothing can deliver them out of , but baptismal grace and regeneration ; and since baptism cannot be repeated , the state of such men is hopeless and desperate , according to the terms of the gospel , however god may deal with them by a soveraign and prerogative grace ; for tho' we can expect and rely on no other grace , but what god has promised in his gospel , yet god does not absolutely confine himself , nor must we confine his grace : and this he tells us is the case of all apostates from the christian faith : the understanding of this is necessary to my present purpose , and therefore i shall briefly explain it : 1. that the apostle here speaks of persons who were baptized , is plain from the words , those who were once enlightned , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those who have been once baptized ; for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ancient writers signifies baptism ; as iustin martyr himself tells us in his second apology , that baptism is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or illumination , because their minds are enlightned by it ; and being once enlightned , plainly refers it to baptism , which can be administred but once ; and what follows proves this to be the meaning of it , and have tasted of the heavenly gift ; that is , saith st. chrysostom , received remission of sins in baptism ; and were made partakers of the holy ghost , the holy spirit being given at baptism ; and have tasted of the good word of god , been instructed in the doctrines of the gospel , which in the apostolick age immediately followed baptism ; for men were then admitted to baptism immediately upon their profession of repentance and faith in christ , and were afterwards instructed in the christian religion ; and the powers of the world to come ; that is , those miraculous gifts and powers which were bestowed on the apostles for a confirmation of the faith of christ , and which most christians did in some degree or other partake of in baptism . this is a plain description of baptism , with the effects and consequents of it . 2. that he speaks of such as after baptism totally apostatize from the faith of christ , is as plain ; for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those who fall away ; from what ? from their christian profession , which they made at their baptism ; that is , who renounce the faith of christ , and turn iews or heathens again ; for these men crucify to themselves the son of god afresh , and put him to open shame : that is , they declare him to be an impostor , as the iews did when they crucified him , which is as much crucifying him again , and exposing him to publick shame and infamy , as they can possibly do : but now this description can relate only to total apostates ; for whatever sins professed christians are guilty of , though thereby they reproach their lord and saviour , yet they do not declare him to be an impostor , who justly suffered on the cross , and whom they would condemn to the same ignominious death again , if they could ; nay , those who are conquered by some powerful and surprizing fears to deny christ , as peter did , or to offer sacrifice to idols , as many christians did under the heathen persecutions , and recover themselves again by repentance , are not included in this severe sentence ; for such men do really believe in christ still , do not heartily renounce their baptismal faith , and therefore do not lose their baptism , though in word and deed at present they deny christ ; the case of such men is very dangerous , for our saviour tells us , whosoever shall deny me before men , him will i also deny before my father which is in heaven , 10 mat. 33. those who through fear of men persist in such a denial , shall not be saved by a secret and dissembled faith ; for we must not only believe in christ , but we must openly profess our faith in him : but such men may be recovered by repentance , and by a bold confession of christ in new dangers and temptations ; these are lapsed christians , but not apostates , as iulian was , who hated the name and religion of christ ; and therefore they were admitted to repentance in the christian church , as not having lost their baptismal faith , though through fear they denied it . 3. of these total apostates , the apostle tells us , that it is impossible to renew them again unto repentance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as st. chrysostom renders it , to make them new creatures again by baptismal repentance ; for so he tells us , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that to be renewed is to be made new , which can be done only by baptism , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; baptism only can make us new creatures . the danger then of these mens case , as the apostle represents it , is this : that they having totally apostatized from the faith of christ , together with their faith have lost their baptism , and are become iews and pagans again ; now iews and pagans can never be made christians without baptism , wherein they are regenerated and new made ; and by the same reason these apostatized christians , who are become iews and pagans , can never become christians again , unless they be rebaptized ; and that they cannot be , because there is but one baptism in the christian church : and therefore , though we could suppose , that they should believe again , and repent of their sins , they could never recover a legal right and title to mercy and the promises of the gospel-covenant ; faith and repentance will not justifie a heathen without baptism , for he that believes and is baptized shall be saved , are the express terms of the covenant ; and therefore the condition of apostates is very hopeless , who are relapsed into such a state , that nothing but baptismal grace and regeneration , nothing but being new made , and new born , can save them ; and that they cannot have , for they must not be baptized again . a christian must be but once born , no more than a man is ; which possibly is the reason why st. peter tells us of such apostates , that their later end is worse with them than their beginning , 2 pet. 2. 20. for iews and heathens , how wicked soever they were , might wash away all their sins in baptism ; but such apostates are like a sow that was washed , that returns again to her wallowing in the mire : when they had washed away their sins and infidelity in baptism , they return to their forsaken paganism again , and lose the effect of their first washing , and there is no second baptismal washing to be had . the apostle does not say , that it is impossible these men should be saved , but it is impossible they should be regenerated again by baptism , which is the only gospel-state of salvation : if any such men be saved , they must be saved , as i observed before , by uncovenanted grace and mercy ; they are in the state of unbaptized iews and heathens , not of christians , who have a covenant-right to god's promises : and i would desire the baptized atheists and infidels of our age to consider of this , whose case is so very like this , if it be not the same , that it should make them afraid of setting up for wits , at such infinite peril of their souls . to apply this then to our present purpose : what i have now discoursed plainly shews , that a baptized christian must not always expect to be saved by such grace , as saves and justifies in baptism ; baptismal grace is inseparably annexed to baptism , and can be no more repeated than baptism . this makes the case of apostates so desparate , that infidelity can be washed away only in baptism , and those who apostatize after baptism can never be rebaptized again ; and therefore can never have any covenant-title to pardon and forgiveness . and this proportionably holds good in our present case ; the grace of baptism washes away all the sins of our past lives , how many , how great soever they have been , only upon our profession of our faith in christ , and repentance of all our sins , and vows of obedience to the laws of christ for the future ; but whoever after baptism lives a wicked and profligate life , and hopes to be saved at last only by faith in christ , and sorrow for his sins , and vows of living better , when he is just a dying , will be miserably mistaken ; for this is onely the grace of baptism , which can never be repeated , not the rule and measure whereby god will judge baptized christians , who have had time and opportunity of exercising those christian graces which they vowed at their baptism . a man who retains the faith of christ , though he lives wickedly , does not forfeit his baptism , but shall be forgiven whenever he repents , and forsakes his sins , and lives a holy life ; but if he delays this so long , that he has no time to amend his life , that he can do nothing , but be sorry for his sins , and vow a new life , i cannot promise him , that this shall be accepted at the hour of death , because the gospel requires a holy life , not meerly a death-bed sorrow and remorse for sin : sorrow for sin , and vows of a new life , will be accepted at baptism , as the beginnings of a new life , but that is no reason why they should be accepted at our death , when they are only the forrowful conclusion of a wicked life : god will receive us to grace and mercy at baptism upon our solemn vows of living to him ; but he has no where promised to accept of our dying vows , instead of holiness and obedience , as a recompence for a whole life spent in wickedness and folly . it is very seldom that such dying sorrows , or dying vows are sincere and hearty , but were they never so sincere , ( as sometimes though very rarely we see that men who recover from a dangerous sickness keep the vows and promises they then made , and that is a good proof , that they were very sincere in making them ) yet i do not know any one promise in scripture to a dying repentance ; the gospel requires actual holiness of life ; and when god cuts off such men in their sins , without allowing them any time to reform their lives , it is very suspicious , that he rejects their sorrows and their vows ; as wisdom threatens , 1 prov. 24 , &c. because i have called and ye refused , i have stretched out my hand , and no man regarded — i also will laugh at your calamity , and mock when your fear cometh : — then shall they call upon me , but i will not answer ; they shall seek me early , but they shall not find me . i will not pre-judge the final state of these men , but if god accept of such a death-bed repentance , which cannot produce the actual fruits , of righteousness , it is more than he has promised , and more than he has given us authority to preach : and we should consider , what infinite hazard we run by such delays of repentance , that we cannot be saved by the express terms of the gospel , but if we be saved , we must be saved by an unpromised and uncovenanted grace and mercy ; which , how good soever god be , we have no reason to rely on . this , i know , will be thought very severe , but i cannot help it : it may terrify dying sinners , but there is less danger in that , than in nursing men up in the deluding hopes of a death-bed repentance , which renders all the arguments and motives to a holy life ineffectual , and i fear , eternally destroys as many as trust in it . if you ask , why faith and repentance , without the actual obedience of our lives , should not as well be accepted by god on our death-bed , as it is at our baptism ? i shall ask another very plain question , why a husbandman who hires labourers into his vineyard in the morning , receives them into his service , protection , and pay , only upon their promise to be faithful and diligent in his work , before they have done any thing ; i say , when these men have loitered away the day without working , why should not he reward them at night , because they then also profess themselves very sorry , that they did not work , and make a great many promises and vows , that if they were to begin the day again , they would ? a promise of faithfulness and diligence was reason enough why he should take them into his service , but their sorrow for not working , and their resolutions of working , when the time of working is past , is no reason why they should be rewarded , or escape the punishment of loiterers . this is the very case here ; we are saved by the mercies of god , and the merits of christ , which we partake of by our union to him ; this union is made in baptism , which incorporates us into the body of christ , and from the very first moment of our union , we are in a state of grace and justification ; our sins are washed away in his blood , as water purges all bodily defilements , and the spirit of christ dwells in us to renew and sanctify us : now all that is required by god , or that seems in the nature of the thing necessary to this union , is a general repentance of all our sins , renouncing our former wicked course of life , professing our faith in christ , as the son of god , and saviour of the world , and vowing obedience to his laws , for this qualifies us to be his disciples , and to be received into his service , and into the communion of his body and church ; and therefore this faith and repentance justifies in baptism , because those who thus repent of their sins , and believe in christ , are received to baptism , and in baptism have all their sins forgiven , and are put into a state of grace and favour with god. but now though faith and repentance , and the vows of obedience , are sufficient to make us the disciples of christ , and to put us into a state of justification , yet they are not sufficient to save those who are the disciples of christ , without actual holiness and obedience of life ; for to be a disciple of christ , does not signifie meerly to believe in him , and to vow obedience to him , but to obey him : it is reasonable ●nough , that upon our vows of obedience , we should be received into his service , but it is not reasonable that we should be rewarded without performing our vows ; for it is as ridiculous a thing to think , that our repeated sorows for not obeying , and our repeated and fruitless resolutions of obeying our saviour , should pass for obedience , as that that son should be thought to do his father's will , who said , i go sir , but went not ; especially when after our vow of baptism we live a very ungodly life , and never think it time to repent , and to renew our vows again till we come to die : if we consider the difference between what is necessary to make us the disciples of christ , and what is required of us when we are disciples , we shall see a plain reason why faith and repentance , as that signifies sorrow for sin , and vows of obedience , will justifie us in baptism , but will not be accepted upon a death-bed , after a life spent in wickedness ; for when a baptized christian comes to die , he is not then to be made a disciple of christ , and to be baptized again , but to give an account of his life , since he has been christ's disciple , and meer faith in christ , sorrow for sin , and vows of obedience , without actual holiness of life , though with the sacrament of baptism it will make a disciple , yet it will not pass in a disciple's account , especially when the sum total of his life , is nothing but sin , and sorrow , and fruitless vows , for this is not that holiness of life , which christ requires of his disciples . the ancient discipline of the church was a plain proof of this , that they thought a great deal more necessary for a baptized christian , than was required to qualifie men for baptism : in the apostles days , they baptized both iews and heathens immediately upon their profession of faith in christ , and renouncing their former wicked lives ; but in case they fell into any gross and scandalous sin after baptism , they were cast out of the communion of the church , and the profession of sorrow and repentance for their sins , and the most solemn vows of a new life , was not thought sufficient to restore them to the peace of the church , but they were kept under the severities of repentance , till they had made satisfaction for the scandal they had given to the church , and given sufficient testimonies of the actual reformation of their lives ; and in the ages succeeding the apostles , this state of penitence in some cases was continued many years , in other cases such sinners were never reconciled till the hour of death : now if they had thought , as many among us now do , that sorrow for sin , and the vows of obedience do immediately obtain our pardon from god , for sins committed after baptism , it is not imaginable , why they should have imposed such a long and severe discipline on penitents : if they believed god had forgiven them , why should not the church forgive them , and receive them them to her communion again , upon their promises of amendment , without such a long trial of their reformation ? but it is evident , they thought sins after baptism not forgiven without actual reformation , and therefore would not receive them to communion again without a tried and visible reformation of their lives . we know what disputes there were about this matter in the primitive church ; the ancient discipline allowed but of one repentance after baptism ; and some would not allow of that in the case of adultery , murder , and idolatry , but denied the authority of the church to receive such sinners to communion again : this was the pretence of novatus's schism ; and tertullian , after he turn'd montanist , said many bitter things against the catholicks upon this argument , which seemed to question the validity of repentance it self after baptism , though it did reform mens lives : but though this was a great deal too much , and did both lessen the grace of the gospel , and the authority which christ had given to his church , yet it is evident that all this time , they were very far from thinking , that some dying sorrows , or dying vows after a wicked life , would carry men to heaven : and the judgment of those first and purest ages of the church , ought at least to make men afraid of relying on such a death-bed repentance , as they thought very ineffectual to save sinners . chap. iv. concerning the fear of death , and the remedies against it . death is commonly and very truly called the king of terrors , as being the most formidable thing to humane nature ; the love of life , and the natural principle of self-preservation , begets in all men a natural aversion against death , and this is the natural fear of dying ; this is very much encreased by a great fondness and passion for this world , which makes such men , especially while they are happy and prosperous , very unwilling to leave it ; and this is still encreased by a sence of guilt , and the fear of punishment in the next world : all these are of a distinct nature , and require sutable remedies , and therefore i shall distinctly consider them : i. the natural fear of death results from self-preservation , and the love of our own being ; for light is sweet , and a pleasant thing it is , for the eyes to behold the sun , 11 eccles. 7. all men love life , and the necessary consequence of that is to fear death ; though this is rather a natural instinct , than the effect of reason and discourse . there are great and wise reasons why god should imprint this aversion to death on humane nature , because it obliges us to take care of ourselves , and to avoid every thing which will destroy or shorten our lives ; this in many cases is a great principle of vertue , as it preserves us from all fatal and destructive vices ; it is a great instrument of government , and makes men afraid of committing such villanies , as the laws of their country have made capital ; and therefore since the natural fear of death is of such great advantage to us , we must be contented with it , though it makes the thoughts of dying a little uneasie ; especially if we consider , that when this natural fear of death is not encreased by other causes , ( of which more presently ) it may be conquered or allayed by reason and wise consideration : for this is not so strong an aversion , but it may be conquered ; the miseries and calamities of this life very often reconcile men to death , and make them passionately desire it : wherefore is light given to him that is in misery , and life to the bitter in soul ? which long for death , but it cometh not , and digg for it more then for hid treasures : which rejoyce exceedingly , and are glad when they can find the grave , 3 job 20 , 21 , 22. my soul chuseth strangling , and death rather than life : i loath it , i would not live alway ; let me alone , for my days are vanity , 7 job 15 , 16. and if the sence of present sufferings can conquer the fears of death , there is no doubt but the hope of immortal life may do it also : for the fear of death is not an original and primitive passion , but results from the love of ourselves , from the love of life , and our own being ; and therefore when we can separate the fear of death from self-love , it is easily conquered : when men are sensible , that life is no kindness to them , but only serves to prolong their misery , they are so far from being afraid of death , that they court it ; and were they as thoroughly convinc'd , that when they die , death will translate them to a more happy life , it would be as easie a thing to put off these bodies , as to change their cloaths , or to leave an old and ruinous house for a more beautiful and convenient habitation . if we set aside the natural aversion , and inquire into the reasons of this natural fear of death , we can think of but these two ; either men are afraid , that when they die they shall cease to be , or at least they know not what they shall be , and are unwilling to exchange this present life , which they like very well , for they know not what . but now both these reasons of fear are taken away by the revelation of the gospel , which has brought life and immortality to light ; and when the reasons of our fear are gone , such an unaccountable aversion and reluctancy to death , signifies little more than to make us patient of living , rather than unwilling to die ; for a man who has such a new glorious world , such a happy immortal life in his view , could not very contentedly delay his removal thither , were not death in the way , which he naturally startles at , and draws back from , though his reason sees nothing frightful or terrible in it . the plain and short account then of this matter is this : we must not expect wholly to conquer our natural aversion to death ; st. paul himself did not desire to be uncloathed , but cloathed upon , that mortality might be swallowed up of life , 2 cor. 3 , 4. were there not some remaining aversions to death mixed with our hopes and desires of immortality , martyrdom itself , excepting the patient enduring the shame and the torments of it , would be no vertue ; but though this natural aversion to death cannot be wholly conquered , it may be extreamly lessened , and brought next to nothing , by the certain belief and expectation of a glorious immortality ; and therefore the only way to arm ourselves against these natural fears of dying , is to confirm our selves in this belief , that death does not put an end to us , that our souls shall survive in a state of bliss and happiness , when our bodies shall rot in their graves , and that these mortal bodies themselves shall at the sound of the last trump rise again out of the dust immortal and glorious . a man who believes and expects this , can have no reason to be afraid of death ; nay he has great reason not to fear death , and that will reconcile him to the thoughts of it , though he trembles a little under the weaknesses and aversions of nature . ii. besides the natural aversions to death , most men have contracted a great fondness and passion for this world , and that makes them so unwilling to leave it , whatever glorious things they hear of another world , they see what is to be had in this , and they like it so well , that they do not expect to mend themselves , but if they were at their choice , would stay where they are : and this is a double death to them to be snatched away from their admired enjoyments , and to leave whatever they love and delight in behind them : and there is no remedy , that i know of , for these men to cure their fears of death , but only to rectifie their mistaken opinions of things , to open their eyes to see the vanity of this world , and the brighter and more dazling glories of the next . there are different degrees of this , and therefore this remedy must be differently applied : some men are wholly sunk into flesh and sence , and have no tast at all of rational and manly pleasures , much less of those which are purely intellectual and divine : they are slaves to their lusts , lay no restraints on their bruitish appetites , the world is their god , and they dote on the riches , and pleasures , and honours of it , as the only real and substantial goods : now these men have great reason to be afraid of death ; for when they go out of this world , they will find nothing that belongs to this world in the next ; and thus their happiness and their lives must end together : it is fitting they should fear death , for if the fear of death will not cure their fondness for this world , nothing else can ; you must not expect to perswade them , that the next world is a happier place than this ; but the best way is to set before them the terrors of the next world ; those lakes of fire and brimstone prepared for the devil and his angels ; to ask them our saviour's question , what shall it profit a man to gain the whole world , and to lose his own soul : or what shall a man give in exchange for his soul ? these men ought to fear on , till the fear of death cures their vicious passion and fondness for this world , and then the fear of death will by degrees cure itself . others there are , who have a true reverence for god , and govern their inclinations and passions to the things of this world with regard to his laws ; they will not raise an estate by injustice , oppression , or perjury ; they will not transgress the rules of sobriety and modesty in the use of sensual pleasures ; they will not purchase the honours and preferments of this world at the price of their souls ; but yet they love this world very well , and are extreamly delighted in the enjoyments of it ; they have a plentiful fortune , or a thriving trade , or the favour of their prince ; they live at ease , and think this world a very pleasant place , and are ready to cry , it is good for us to be here : now it cannot be avoided , but that in proportion to mens love of this world , though it be not an immoral and irregular passion , they will be more afraid , and more unwilling to leave it : when we are in the full enjoyment of an earthly felicity , it is difficult for very good men to have such a strong and vigorous sence of the next world , as to make them willing and contented to leave this : they desire to go to heaven , but they are not over-hasty in their desires ; they can be better pleased , if god sees fit , to stay here a little longer , and when they find themselves a going , are apt to cast back their eyes upon this world , as those who are loth to part . this makes it so necessary for god to exercise even good men with afflictions and sufferings , to wean them from this world , which is a scene of misery , and to raise their hearts to heaven , where true and unmixt happiness dwells . the only way then to cure this fear of death , is to mortifie all remains of love and affection for this world ; to withdraw ourselves as much as may be from the conversation of it , to use it very sparingly , and with great indifferency , to supply the wants of nature , rather than to enjoy the pleasures of it ; to have our conversation in heaven , to meditate on the glories of that blessed place , to live in this world upon the hopes of unseen things ; to accustom our selves to the work and to the pleasures of heaven , to praise and adore the great maker and redeemer of the world , to mingle ourselves with the heavenly quire , and possess our very fancies and imaginations with the glory and happiness of seeing god and the blessed jesus , of dwelling in his immediate presence , of conversing with saints and angels ; this is to live like strangers in this world , and like citizens of heaven ; and then it will be as easie to us to leave this world for heaven , as it is for a traveller to leave a foreign country to return home . this is the height and perfection of christian vertue ; it is our mortifying the flesh with its affections and lusts , it is our dying to this world , and living to god ; and when we are dead to this world , the fear of dying and leaving this world is over ; for what should a man do in this world , who is dead to it ? when we are alive to god , nothing can be so desirable as to go to him ; for here we live to god only by faith and hope , but that is the proper place for this divine life , where god dwells : so that in short , a life of faith , as it is our victory over this world , so it is our victory over death too ; it disarms it of all its fears and terrors , it raises our hearts so much above this world , that we are very well pleased to get rid of these bodies , which keep us here , and to leave them in the grave in hopes of a blessed resurrection . iii. the most tormenting fears of death are owing to a sence of guilt , which indeed are rather a fear of judgement than of death , or a fear of death as it sends us to judgment ; and here we must distinguish between three sorts of men , whose case is very different : 1. those who are very good men , who have made it the care of their lives to please god , and to save their souls . 2. those who have lived very ungodly lives , and are now awakened by the approaches of death , to see an angry and provoked judge , an injured saviour , a righteous tribunal , and think they hear that fatal doom and sentence pronounced on them by their own consciences , go ye cursed into everlasting fire prepared for the devil and his angels . 3. those who are doubtful of their own condition , and are apt to fear the worst . 1. as for the first sort of these men , who have sincerely endeavour'd to please god , and have the testimony of their consciences , that in simplicity and godly sincerity they have had their conversation in this world , christ has delivered them from all their fears by his death upon the cross , and his intercession for them at the right hand of god : the best men dare not stand the trial of strict and impartial justice ; they are conscious to themselves of so many sins , or such great imperfections and defects , that their onely hope is in the mercy of god , thro' the merits and mediation of christ ; and in this hope they can triumph over death , as st. paul does ; o death ! where is thy sting ? o grave ! where is thy victory ? the sting of death is sin , and the strength of sin is the law ; but thanks be to god , who hath given us the victory by our lord iesus christ ; who destroyed sin , and plucked out the sting of death by his death upon the cross , who triumphed over death by his resurrection from the dead , and is invested with power to raise all his true disciples from the dead ; is able to save to the uttermost all those that come unto god by him , seeing he ever liveth to make intercession for them . this is the happy state of good men , when they come to die , they can look into the other world without terrour , where they see , not a court of justice , but , a throne of grace ; where they see a father , not a judge ; a saviour who died for them , and has redeemed them with his own blood : what a blessed calm and serenity possesses their souls ! nay , what joy and triumph transports them ! how do their souls magnifie the lord , and their spirits rejoyce in god their saviour ! when they see him ready to pronounce them blessed , and to set the crown upon their heads ? who would not die the death of the righteous , and desire that his latter end may be like his ! what wise man would not live the life of the righteous , that his latter end may be like his ; that in the agonies of death , and in the very jaws of the grave , no disturbed thoughts may discompose him ; no guilty fears distract him , but he may go out of the world with all the joyful presages of eternal rest and peace . 2. as for wicked men , who never concerned themselves with the thoughts of god and another world , while they were in health , many times a dangerous sickness , which gives them a nearer view of death and judgment , awakens their consciences , and overwhelms them with the unsupportable terrors of future vengeance ; then they begin to lament their ill-spent lives , to tremble before that just and righteous judge , whom they have provoked by repeated villanies ; whose being they formerly denied , or whose power and justice they desied ; now they cry passionately to christ for mercy , and will needs have him to be their saviour , though they would not own him for their lord , nor submit to his laws and government ; now these men are mighty earnest for comfort , the minister , who was the subject of their drollery before , is sent for in great hast , and it is expected from him , that he should lull their consciences asleep , and send them quietly into another world , to receive their doom there . now it is very fitting to let these men know , while they are well , that there is no comfort to be had , when they come to die : for there is no peace saith my god to the wicked ; and no man who knows them , can speak peace to them , without making a new gospel , or corrupting the old one . what i have already discourst concerning a death-bed repentance , is a plain proof of this ; but though we set aside all that , and proceed upon the common principle , that a true penitent , whenever he sincerely repents , thô it be upon his death-bed , after a long life of wickedness , shall be pardoned and rewarded by god ; yet upon these principles it is impossible that a wicked man , when he comes to die , should have any comfort without a vain and enthusiastick presumption , and the reason is very plain , because it is impossible , either for himself or others to judge , whether his repentance be true and sincere ; such a repentance as , if he were to live longer , would reform his life , and bring forth the fruits of an universal righteousness ; and it is agreed on all hands , that no other repentance but this can be accepted by god. now it is absolutely impossible , without a revelation , for any man to know this , who begins his repentance upon a death-bed : he may feel indeed the bitter pangs and agonies of sorrow , and may be sincerely and heartily sorry that he has sinned : and this every dying sinner is , who is sorrowful , he is sincerely sorrowful , that is , he does not counterfeit a sorrow , but really feels it : and i know nothing else to make sorrow sincere , but that it is real and not counterfeited ; and therefore to be sorrowful , and to be sincerely sorrowful , is the same thing ; and will any man say , that whoever is sorry for his sins when he comes to die , shall be saved ? then no sinner can be damned , who does not die an atheist , or stupid and distracted , or suddenly , without any warning ; for it is impossible for a sinner , who is in his wits , and believes that wicked men shall be eternally punished in the next world , not to feel an amazing remorse and sorrow of mind , when he sees himself just a falling into hell. a dying sorrow then , though it may be sharp and severe , almost to the degree of amazement and distraction ( and it is hard , if such a sorrow be not real and sincere ) is not saving repentance ; and therefore though sinners may feel themselves very heartily sorrowful , this does not prove them to be true penitents ; and yet this is the only evidence they can have of their repentance , and the only thing they rely on , that they are sure their sorrow is very sincere ; and i doubt not but it is , for all true sorrow is sincere ; but sinners who are very sorry for their sins may be damned . since then sorrow for sin is the onely evidence such men can have of the sincerity of their repentance , let us consider , whether the meer dying sorrows of sinners be any evidence at all of this , or what kind of evidence it is : true repentance does at least include a change of mind , a turning from our sins to god , a deep sence of the evil of sin , and an abhorrance of ourselves for it , a great reverence for god and for his laws , as well as a dread of his judgements , and deliberate and serious resolutions of changing our course of life , and for the time to come , of living to god , and to the purposes of his glory , never to return to our old sins again , but diligently to exercise ourselves in all the duties and offices of a christian life . now suppose a man , who has lived wickedly all his life , should be thus changed in a moment , and prove such a true penitent , as i have now described , and that god , who knows the hearts of men , sees that his promises and vows are sincere , and that if he were to live any longer , he would be a good man , and therefore will pardon and reward him , not according to what he has done , but according to what he foresees he would have done , had he lived any longer , ( which is to judge men not according to their works , but according to his own fore-knowledge , which the scripture never makes the rule of future judgment ; ) i say , suppose such men may be true penitents , and pardoned by god , who knows that they are so ? yet they can never have the comfort of it before they die , because it is impossible for them to know it . when men see themselves a dying , they are very sorrowful for their sins so they say , but the most likely account of it is , that they are very sorry they are a going to hell , as a malefactor is very sorrowful , when he is going to the gibbet : this may be the whole of his sorrow , and it is impossible to prove that there should be any thing more in it , and extreamly improbable that there is ; for what likelihood is there , that men who yesterday were very much in love with their sins , and as little thought of falling out with them , as they did of their dying day , should to day , as soon as ever they are arrested with a threatning sickness , be penitents in good earnest , and abhor their sins in a minute , and be quite other men upon the view of the other world : this is the case of all sinners , when they come to die , which makes it very suspicious , that there is nothing extraordinary in it , no miraculous power of the divine spirit to change their hearts in a moment , and make them new men , but only the common effect of a great fear , which makes men sorry for their sins , when they come to suffer for them . now if such dying sinners can never be sure that their sorrow for sin is any thing more than a great fright , they can be sure of nothing else ; for such a sorrow as this , will counterfeit all the other acts of repentance : men who are terribly afraid of punishment , are not only sorry for their sins , but this very sorrow makes them ashamed of them , gives them a great indignation against themselves for them , makes them flatter their judge , and vow and promise reformation , if they could escape this one time ; and this is so very common and familiar , that in all other cases no man regards it ; a judge , a father , or a master , will not spare upon such promises as these ; and why should this be thought any thing more in a dying sinner , than in other malefactors ? why should that be thought a sufficient reason for god to pardon , which we ourselves think no reason , in all other cases ? all this may be no more than the fear of hell ; and i doubt the meer fear of hell , when men are a dying , tho' it may imitate all the scenes of repentance , will not keep them out of hell. it is so very probable , that this is the whole of a death-bed repentance , that no such dying sinner can have any reasonable hope , that he does truly repent ; and therefore , unless he flatters himself , when he dies with a false and counterfeit repentance , as he did , while he lived , with the hopes of repenting before he died , he must expire in all the terrors and agonies of guilty fears . this is so miserable a condition , that tho' we should suppose such a sinner may be a true penitent , and go to heaven at last , yet no wise man would endure these dying agonies for all the false and deceitful pleasures of sin : and yet there is no possible way of avoiding this , but by such a timely repentance , while we are well , and death at a distance , as may bring forth the actual fruits of holiness , that when we come to die , we may have some better evidence of the sincerity of our repentance , than meer dying sorrows . 3. let us now consider the case of those who are doubtful , what their condition is ; who are neither so good , as to be out of all danger and fear , nor so bad , as to be out of hope ; and i need not tell any man , that this is a state between hope and fear , which is a very uneasie state , when eternal happiness or misery is the matter of the doubt : this is the case of those men , who after all their good resolution , are ever and anon conquered by temptations ; who as soon as their tears are dried up for their last fall , fall again , and then lament their sins , and resolve again ; and while they are thus interchangeably sinning , repenting , and resolving , before they have got a lasting victory , or are arrived to a steady vertue , are summon'd by death to judgement ; or those who have a reverence for god , but are not so constant and frequent in their devotions , or if they abstain from gross and scandalous vices , yet they have not a due government of their passions , or do very little good in the world , &c. here is such a mixture of good and evil , that it is hard to know which is predominant ; while such men are in health , they are very uneasie , and know not what to judge of themselves ; but they fall into much greater perplexities when they are alarm'd with the near aproaches of death and judgment : and what a deplorable state is this , when we are a dying , to be uncertain and anxious , what will become of us to eternity ! now there is no possible way to prevent these fears , when we come to die , but by giving all diligence to make our calling and election sure ; by living such holy and innocent lives , that our consciences may not condemn us ; and then we shall have confidence towards god. but this is such a remedy , as few of these men like : they would be glad to be sure of heaven , but yet would go as near hell as they can without danger of falling into it ; they will serve god , but must reserve a little favour and indulgence to their lusts ; though they dare not take full draughts of sensual pleasures , yet they must be sipping now and then , as often as they can pacifie their consciences , and get rid of the fear of god , and of another world ; and therefore they are very inquisitive after other cures for an accusing and condemning conscience : are mighty fond of such marks and signs of grace as will secure them of heaven without the severities of mortification , or the constant and uniform practice of an universal righteousness : and a great many such signs have been invented , which like strong opiates asswage their pain and smart , till their consciences awake , when it is too late , in the next world. for all this is cheat and delusion , as st. iohn assures us : little children , let no man deceive you : he that doth righteousness is righteous , even as he is righteous . he that committeth sin , is of the devil , for the devil sinneth from the beginning : for this purpose the son of god was manifested , that he might destroy the works of the devil . whosoever is born of god , doth not commit sin ; for his seed remaineth in him , and he cannot sin , because he is born of god. in this the children of god are manifest , and the children of the devil : whosoever doth not righteousness , is not of god , neither he that loveth not his brother . this is the only sure evidence for heaven ; and therefore every sin men commit , makes their state doubtful , and this must fill them with perplexities and fears : men may cheat themselves with vain hopes and imaginations , when they come to die ; but nothing can be a solid foundation for peace and security , but an universal righteousness . the conclusion . for the conclusion of this discourse , i shall only observe in a few words , that it must be the business of our whole lives to prepare for death : our accounts must be always ready , because we know not how soon we may be called to give an account of our stewardship ; we must be always upon our watch , as not knowing at what hour our lord will come . a good man , who has taken care all his life to please god , has little more to do , when he sees death approaching , than to take leave of his friends , to bless his children ; to support and comfort himself with the hopes of immortal life , and a glorious resurrection , and to resign up his spirit into the hands of god , and of his saviour : his lamp is full of oyl , and always burning , tho' it may need a little trimming , when the bridegroom comes ; some new acts of faith and hope , and such devout passions as are proper to be exercised at our leaving the world , and going to god : but when the bridegroom is at the door , it is too late with the foolish virgins to buy oyl for our lamps : unless we be ready , when the bridegroom comes , to enter in with him to the marriage , the door will be shut against us : watch therefore for ye know neither the day , nor the hour , wherein the son of man cometh . some men talk of preparing for death , as if it were a thing that could be done in two or three days , and that the proper time of doing it , were a little before they die : but i know no other preparation for death , but living well ; and thus we must every day prepare for death , and then we shall be well prepared , when death comes ; that is , we shall be able to give a good account of our lives , and of the improvement of our talents ; and he who can do this , is well prepared to die , and to go to judgment : but he who has spent all his days wickedly , whatever care he may take when he comes to die , to prepare himself for it , it is certain he can never prepare a good account of his past life ; and all his other preparations are little worth . the end . advertisement . a preservative against popery , in two parts : with a vindication , in answer to the cavils of lewis sabran a jesuit . by william sherlock , d. d. master of the temple . printed for w. rogers . notes, typically marginal, from the original text notes for div a59840-e2450 2. heb. 14 , 15. notes for div a59840-e3610 see 5 prov. 22 , 23. 7. 22 , 23 , 26 , 27. 3 heb. 12. 12 heb. 15. 2 pet. 2. 20 , 21 , 22. 12 heb. 14. 2 rom. 6 , 7 , 8 , 9 , 10. 6 gal. 7 , 8. 20 mat. 1 , &c. 15 luk. 11 , &c. 1 rom. 18. 1 cor. 6 , 9 , 10. 7 mat. 21. 18 mat. 21 , 22. 2 acts 38 , 41. 3 rom. 20 , 21 , 22 , 24. 5 rom. 1. 2 eph. 8 , 9. 5 gal. 2 , 3. ibid. 2 rom. 13 , 25 , 26 , 27 , 28 , 29. 8 rom. 4. notes for div a59840-e10030 1 cor. 15. 55 , 56 , 57. 7 heb. 25. 1 john 3. 20 , 21. 1 john 3. 7 , 8 , 9 , 10. notes for div a59840-e10610 25 mat. 1 , &c. a discourse of christian watchfulnesse preparing how to liue, how to die, and to be discharged at the day of iudgement, and so enioy life eternall. by iohn rogers minister to the church of chacombe in northampton-shiere. rogers, john, of chacombe. 1620 approx. 455 kb of xml-encoded text transcribed from 199 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a10914 stc 21185 estc s103184 99838941 99838941 3333 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a10914) transcribed from: (early english books online ; image set 3333) images scanned from microfilm: (early english books, 1475-1640 ; 1217:11) a discourse of christian watchfulnesse preparing how to liue, how to die, and to be discharged at the day of iudgement, and so enioy life eternall. by iohn rogers minister to the church of chacombe in northampton-shiere. rogers, john, of chacombe. [20], 369 [i.e. 357], [1] p. printed by william iones, dwelling in red-crosse streete neere saint giles church, london : 1620. pages 30, 109, 141, 143, 234-35, 238-39 and 369 misnumbered 32, 119, 241, 221, 230-31, 234-35 and 357. running title reads: the christians watchfulnesse. some print show-through; signature a torn, print missing. reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life -early works to 1800. death -early works to 1800. 2004-12 tcp assigned for keying and markup 2004-12 apex covantage keyed and coded from proquest page images 2005-01 andrew kuster sampled and proofread 2005-01 andrew kuster text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion a discovrse of christian watchfvinesse . preparing how to liue , how to die , and to be discharged at the day of iudgement , and so enioy life eternall . by iohn rogers minister to the church of chacombe in northhampton-shiere . habbac . 2. 1. i will stand vpon my watch , and will set me vpon the towre , and will watch to see what he will say vnto me ; and what i shall answere when i am reproued . london . printed by william iones , dwelling in red-crosse streete neere saint giles church . 1620. to the worshipfull and religious gentleman , master thomas bigges esquire , and iustice of the peace and quorum in the countie of worcester : and to the worshipfull and right vertuous gentlewoman mr●● . anne bigges his wife ; grace , mercy and peace from god the father in iesus christ our lord. worshipfull sir : we reade that when a certaine lacedemonian phylosopher had made a new booke , and was about in open hearing to recite it ( as the manner then was ) antaloides demanded whereof the argument was ; who answering that it was of the praise of hercules : replyed , but who dispraiseth him ? intimating it a needlesse worke to praise whom all men admired . so i occasioned to declare my hearty affection to your worsh : for sundry extraordinary fauours , which could not be performed without relating of many excellent vertues , wherewith the lord graced you : i considering these premisses , in the very enterie , retired lest i should seeme to vndertake an vnnecessary labour , in commending whom none dispraised . wherefore , diuerting from this purpose , i tooke it more beseeming for me to ioyne and ●oy with such as congratulate and praise god for you , who in these your greene yeares endued you with such pietie , wisedome and grauitie , which few of gray hai●es in our country attained vnto ; whereby , for your place and worshipfull calling , you , in executing iudgement and iustice , releeuing the fatherlesse and widdow , doing good to all , and iniuring none , of all sorts are highly magnified , drawing as with a secret load-stone the hearts and prayers of your people vnto you , and for you : and which is the crowne and garland of all vertue and generositie , approue a sincere fauourer and furtherer of christs holy religion , and the professors thereof . many for glory of the world , become famous common-wealths men , but few for the glory of god , approue good church-men and religious gentlemen ; for al-be it in policie they can afford braue salutations , and reach the hand to some rare preachers , yet is it but as sauls fauour to dauid , by fits and fashions , being at continuall warre and hatred with their owne parish ministers , which made it a prouerb , that gentlemen are venison in heauen : but howsoeuer they take religion to be but a foolishnesse , and a base slauery to serue the lord , yet is there not any thing that more honoureth a gentleman or nobleman , then to be a faithfull professor of religion and vpholder of his ministers ; as to your cost you doe , which causeth them take vp pauls prayer for you and yours : the lord giue mercy vnto the house of onesipherous , for he often refreshed me , and was not ashamed of my chaine , which shall one day doe you more good , then tenne thousand worlds to the wicked and irreligious : for howsoeuer they bragge in the depth of their sensuality , that they can be godly when they l●st , and will the while bathe themselues in impiety , yet try it who please ( and i would it would please them to try and goe through therein ) they shall finde it an harder matter to become truly religious then they thinke ( which i speake not to discourage any from being godly , for god will sweeten and make casie the way to all that seeke his face : ) but for your comfort , and the high commendations of all gods elect , who for sake all with peter and paul for christ , and account them but dung . and let them know that for men and women abounding in all worldly contents , to forsake themselues , their ease , their wealth , their pleasures and profits , and to giue themselues wholly first to god ( as did the macedonians ) and then for his sake to his church , deuoting themselues wholly to his worship and seruice whatsoeuer it cost them , not only to the losse of their goods , but also of their liues ( if the lord call them to it ) is an extraordinary grace and vnspeakeable gift of god , for which they are euer to be thankfull vnto the lord ; for vnlesse god had by the mighty grace , and power of the holy ghost wrought this admirable worke in their hearts , they could not possibly get that great victory against their owne selfe-loue , couetousnesse , distrust in gods prouidence and promises ; yea , against the very power of the diuell himselfe and all his complices , who with vnited forces labour , to hinder this worke which they see bringeth so great glory to god , credit to the gospell , and saluation to mens soules . but blessed be god , who ( from among many ) se●ected you to this high calling making you heire not onely to your worshipfull parents possessions , but also to their piety and godly profession . and albeit the lord for causes best knowne to himselfe hitherto maketh you childe-lesse ; yet to his glory , and your comfort , hath hee made you and your most vertuous wife , parents of your spirituall children ; which ( saith ambrose ) are farre better then any carnall posterity , or names of sonnes and daughters . in which respect may it truely and comfortably be sald ; blessed are the barren , and reioyce thou barren that didst not beare , &c. for the desolate hath more children then the married wife , &c. so that as king cyrus , when lysander the lacedemonian ambassador saw his orchard , called the paradice of sardis , and admiring the highnesse and straightnesse of the trees , and how euen the rankes were set quadrangle-wise , demanded who had so set them ? he answered : these trees haue i planted , these rankes haue i deuised , and many of these plants haue i set with mine owne hands . so when you in the great day of the lord shall appeare before god , accompanied with all these your spirituall children , whom you & your most gracious wife haue begotten and nursed vp to your christ , and he demand of you , who these multitudes be ? you shall ioyfully answere : these thy ministers wee euer countenanced , cheered , and contributed vpto ; to these widdowes and orphanes vvee haue beene as father , & mother ; these poore afflicted haue we releeued , and many of these haue we brought vp in our owne house , and all thine elect people haue we euer louingly embraced : whereunto the lord of glory shall answer , well done good seruants and faithfull , enter into your masters ioy . which the lord grant you both to doe ; for these indeed are the right hounds and hawkes ( as alphonsus king of ar●●gons telleth an ambassador , desiring to see his hunting hounds ) where with all good nobles and gentlemen should hunt for the kingdome of heauen euen christs poore afflicted members . and as b●naiah and the people tell king dauid of salomon ; god make the name of salomon more famous th●n thy name , and exalt his throane aboue thy throane , and as he hath beene with my lord the king , so be he with salomon : so conclude ▪ i , the god of heauen make your name more famous then your fathers ; and exalt you in all earthly preferments aboue him ; and as he hath beene with him in all heauenly blessings , so be he with you ; and the lord say so too , amen . good mistris bigges , i haue little to say to your worship , for ●●●re plen●y makes me s●ant , vnlesse i should spe 〈…〉 of you as grigorie n●zianzen did of 〈…〉 sius , 〈◊〉 〈…〉 lin● athanasius ; i shall 〈◊〉 〈◊〉 it selfe , because be comprehended 〈…〉 within him , and praising vertue , i should praise god himselfe ; from whom vertue 〈◊〉 to men , that thereby we might be drawne vnto him , &c. and so say i , if i should praise your vertuous life , i should praise vertue it selfe , and seeing this is too ample a field for me to walke through , i will praise god for his rare vertues bestowed vpon you , and withall , congratulate with you , that the lord gaue you so good an husband : many haue louing husbands , but few finde good ones , who be helpers and partners with them , not only in worldy but in heauenly and spirituall exercises , and i doubt not but as an echo he findeth you appliable to draw with him christs y●ake , that so you both may be glorified together : and that as he prudently and prouidently planteth gods sacrifice and seruice early and lately in your house and family : so you as the mistresse bee in this holy hiue ( for so xenophon cals the wife ) will haue a speciall care and christian watchfulnesse to see the same practised , and to keepe your hiue sweete and well stoared , suffering no bees to be idle , but ca●se them make faire hony-combes and fill euery celler : cast out all droane bees , suffer neither waspe , mouse , nor filthy worme to anoy your bees nor robbe your hiue : neither speake i this as perswading you to worke , for bees neede no exhortation to labour for winter , for it is naturall for them so to doe , but ( as one telleth his wife ) to commend your endeauors heerein , purging your house from all prophane and wicked people , that none from roome , nor aegypt , nor sodom anoy your painfull bees , and defraud them of your labours , defile the hiue , and discredit both the master and mistris bees , neither can i but ioy to see you so directly tread the steppes of godly placill● the emperor theodosius wife , who being gratiously instructed in gods word , furthered her husband much in piety , was exceeding bountifull to the poore ; would her selfe goe to the sick , visite and minister vnto them , and would often speake to her husband to remember what he was before he was emperor and what after , and called vpon him to be thankfull to god , and carefull to doe all good to his people ; and so i am perswaded you do to yours and must do , and in so doing god will blesse you both , that you shall grow bigge both in this and in the life to come . and whereas thankfulnesse would i should , for many fauours receiued , offer you some gratuitie , and supposing that nothing commeth more welcome to you then some jewell or ornament which naturally all weomen affect , as ieremy writes ; can a maid forget her ornaments , or a bride her attire : and these ornaments must not be jewels of gold , pearles , pretious-stones or purple robes , but such as best beautifie you in the eies of the almightie ( the ornament of israel ) and these be true godlinesse and christian obedience in a constant proceeding and carefull watchfulnesse ouer your whole life , in weale or woe ; this robe couereth all our foule and ragged attire , and maketh vs more amiable in the court of heauen then euer was ester in assuerus pallace , and although my penurie cannot giue you this ( for heerein i am a beggar my selfe ) yet i according to my poore skill , send you what direction i can to purchase the same , hoping you will accept thereof , not as a paiment or requitall , but as an acknowledgement of a debt . and that all the day time you will vse it as your aduiser and ouerse ●r of all your worke , and at night as a curfu● bell to prepare you for your rest , and when you ouer-sleepe your selfe , as a mid-night peale awaking you to serue the lord , and at the dawning as a true cock to prepare for your speciall calling , and after as a morning watch , calling to you betimes not to idle your pretious time ; when you are in prosperity directing you how with gods fauour to continue and increase the same , in aduersity how to be ridde of it , how to vse your health for gods glory & good of men , and when you are sick to death , how to prepare your selfe for god , and how after death to enjoy a joyfull resurrection : this doth christian & godly watchfulnesse grace you and all you take in hand , and so blesse you in all respects in the sight of god and men , that you shall be a mirror to all the godly about you , so that whosoeuer passeth by and beholdeth your dwelling place , shall giue it the name of the citie of god , and pointing at it , shall say , the lord is there : and the hearers shall answere , the lord blesse thee o habitation of iustice and mountaine of holinesse : which the lord for iesus christs sake graunt , amen . chacombe this 20. of august 1619. your worships in all christian duties to commend iohn rogers . the preface to the christian reader . maruell not ( christian reader ) if in publishing this sermon , whereas ( it may be ) better , and more of this argument ( though i saw none ) be extant , i incurre the same fault which cato the graue censour reproued in a certaine roman , who taking vpon him to write a storie in greeke , had rather craue pardon of his fault , then keepe himselfe cleare from committing it a : for when this sermon was preached , i intended nothing lesse then the committing of it to the presse : yet so it was , that being requested to preach at a gentlewomans buriall b and that vpon a sudden , not hauing twelue houres , no nor scarce sixe , to chuse and peruse my text , my warning was so short and the time busie , iust two daies before easter ; and also before a iuditious and more then ordinary assembly , so that i had not that libertie granted me which bears c haue to lick their new-borne foales , to bring them to their owne fashion : yet ( as alwaies ) relying vpon the lords present assistance ( who often giueth better successe to short meditations , vndertaken in his name , then to longer studies ) i went to worke , affecting more ( as augustine teacheth ) documenta , quam ornamenta d for profitable instructions to edifie the conscience , then rhetoricall braueries to glow and tickle attick eares ; as speaking ( with c. lucilius ) but tarentinis & consentinis meis , who kindly gaue me wished approbation in the whole ; e yet this acceptance ( as after it approued ) was not so generall ; but some few eying ( as augustine said ) f the chaffe more then the wheate of my corne , disliked somethings causelesse ; so that ( which one said ) g is true , that foelices essent artes , si de illis soli artifices , judicarent : but when the fooles of the people fall a censuring aboue their slipper h : then then they to extoll themselues , take their teachers to be madde and void of common sense ( if they be zealous in gods cause ) and so christ himselfe was taken as is in mark. 3. 21. ioh. 10. 20. and so the abderits i did democritus , who sent for hypocrates to giue him helleber to cure his madnesse ( virtutis laborem in saniam arbitrantes ) who comming , and admiring his wisedome , told them that they more needed helleber then he : and therefore ( i say with paul ) k ; whether we be out of our wits or in our wits , we are to god and you : and for my part i acknowledge with austine l , that facile est , vt quisque vincat augustinum , sed videris , vtrum veritate an clamore : easie it is to depraue my labours , but let them see whether they doe it by vniust clamours or by truth : and with hierome m likewise : breniter respondeo , nunquam me haereticis pepercisse ; sed omni egisse studio , vt hostes ecclesiae , mei quoque hostes fierent : i neuer spared grosse transgressors ( though truth bred me much hatred , and i had the more enemies thereby ) but euer plainely and openly reproued them , and therefore often want there fauourable allowance in my proceedings : and no matter ; for if i yet pleased men , i should not be the seruant of christ n . the issue then was , that my name was not only made a tenis-ball & table-talke , but withall i was complained vpon to the ecclesiasticall magistrate , where i was faine to answere it , and besides , was in priuate so sharpely rebuked ( of such as hard me not ) as vnworthy of the name of a minister , so that i might well complaine with hierome o : ita nomen meum frequenter assumitur , & carpitur , ac si de libro viuentium deletus essem . and although that be true , which one saith , hominem ingenuum irrideri turpissimum cruciari humanum p : yet for my part , i giue them thankes , for ( as plutarch q teacheth ) it will make me more circumspect , but because that optima non vllo causa tuente pe●it ; i will vse only that apologie which sophocles did r who being accused of dotage , only recited a con●edy called oedipus coloneus , made lately by him , demanding of the iudges , if that comedy seemed to be made by a doter or madde man. so i , for my defence , doe set forth the sermon verbatim as i preached it , not suppressing nor altering any one clause , only ( i confesse ) that in the penning thereof ( as all men vse in the like ) my penne ranne somewhat swift , which made euery part of the sermon the larger , which i take to bee no fault , for so i ( as with a commentarie ) cleare what was obscure , dilate what was briefly deliuered , explain things mistaken , & adde some things further for the readers benefit . but quam amanter , & fideliter moneo conscientia mihi testis est ; si paulo asperius , requirunt tempora ; si minus cū fructu , meliora spero ; si imprudentius , incommodius ; volui quod debui , praestiti quod potui ; laudandum vo●uisse , non prestitisse ignoscendum : gentle reader peruse it throughly , and iudge charitably , and gods grace be with thee , and his blessing vpon thee , that long thou maiest reade , and much maiest thou profit , to gods glory , thy comfort , and benefit of his church . pax praedicantibus , gratia audientibus , & gloria iesu christo , amen . thine in the lord while thou art the lords , iohn rogers . the table or contents of the vvhole booke , according to the paragraphs . sect. 1. the preample or induction to the text , & the danger of security . p. 1. sect. 2. the specall occasion of choosing this text of watching , pag. 6. the causes of the destruction of the city and temple of ierusalem . pag. 9. sect. 3. the first doctrine , gathered of the premises , viz. that wee are not to set our hearts vpon any worldly thing , seeing ierusalem is destroyed , pag. 10 , 11. the vses teaching that 1. the world , 2. riches , 3. dainty fare , 4. building & apparell are momentany ; so of oppression and sacriledge , ibid. and why we were sent and set in this world , pag. 12. sect 4. diuers sorts of watchings , and what it is to watch . pag. 21. the subdiuision , p. 23. sect. 5. of watching in generall pag 24. and the necessity thereof . ibid. the second doctrine , that to watch concerneth all men generally . ibid. sect. 6. the first and second vses are perswading all men to watch . pag. 27. sect. 7. the meaning of this word watcch . p. 29. sect. 8. the third doctrine is against carnall security . pag. 30 , and of sobriety , ibid. sect 9. the first vse for instruction to wath pag. 33. the second vse for comfort to watchers . pag. 36. sect. 10. the first part of watching in speciall , and the fourth doctrine . pag. 37 sect. 11. the vses , 1. how , pag. 40. 2 when , 3. ouer whom wee are to watch . the institution of a childe . p. 56. who be the cheefe watchmen . pag. 63. sleepy watchmen . 67. robbers of watchmen . 72 , and wherein ; their cauils confuted . pag. 84. sect. 12. the helpes to watch are ( pag. 97. ) 1. to walke in the generall , then 2. in the speciall callings of true christians : where i● a diary to watch , ibid. 3. to put on gods panoply . ib. 4. to keepe mutuall coniunction with our owne pastor . 5. god stirres all his army royall to helpe vs. ibid. sect. 13. the second part of our watching , is to prepare to die in the lord. pag. 131. sect. 14. the fifth doctrine is to prepare for death . pag. 136 sect. 15. the first vse of obseruations . pag. 139 for our generall , and 2. for our speciall watch for death . pag. 151. a diary or weekely preparation for death . pag. 156. the second vse , to minde vs of death , and the commodities thereof . p. 161. the 3. vse not to feare death . p. 166. the 4. vse against the contemners of of this watch , & of the terrors of death . pag. 174. the 5. vse of the comfort of watching for death . pag. 181. and of the benefits death bringeth vs with it . pag. 184. the 6. vse for thankefulnesse in deliuering from the second death . pag. 188. sect. 16. the third part of watching against christs comming to iudgement . pag. 191 sect. 17. the sixt doctrine to prepare for christs comming to iudgement . p. 194. and the necessity of this doctrine . ibid. sect. 18. the vse for confutation of sadduces , epicures , denying this doctrine . pag. 201 sect. 19. the 13. motiues to stirre vs to watch for christs comming to iudgement . pag. 203. whereof the 1. is taken from the names of that day . p. 211. 2. from the signes forerunning . 209. 3. from the vncertainty of that day , 211 4. from the manner of their resurrection . 211 5. from the generality of the iudgement , 219 6. from the manner of their appearing . p. 240 7. from the place where they shall appear . 243 8 of two special signes foregoing his comming 252. 9. of christs comming to iudgement . 285. 10. of separating the elect from the reprobates . 269. 11. of christs proceeding in iudgement . pag. 282. 12. of denouncing the sentence vpon both . 297. 13. of the execution of the sentence , with the vses of euery of of these thirteene motiues in their proper places . ibid. sect. 20. the conclusion of the whole , with an exhortation to watch . pag. 364. a prayer . ibid. the christians watch , preparing ; how to live , how to die , and to be discharged at the day of iudgement , and so enioy life eternall . mark. 13. 37. watch ? wonderfull and euery ●●ay fearefull was the sleepy and carnall security & 〈◊〉 of 〈◊〉 〈◊〉 king of babilon described 〈◊〉 〈◊〉 who being on euery sid● i 〈…〉 with dangers & 〈◊〉 , as first ▪ 〈◊〉 in the high d 〈…〉 of almighty god , for his cruelty , & oppressing of gods church & people , 〈◊〉 . 14. 6. whose city and temple his grandfather had spoyled & destroyed , 〈◊〉 . king. 25. and 〈…〉 &c. ier. 5● . 〈◊〉 . then 〈◊〉 for giuing his people and himselfe to idolatry & superstition , i●r●m . 51. 44. 52. dan. 5. 4. as also to diuinatiōs , sorceries en●chantments , don. 2. 2. isa. 47. 9. and lastly for his sacriledge , and his prophaning of the holy vessels of the temple , and blaspheming the lord , dan. 5. 3. 23. then besides , hee had darius and cyrus besieging the citty without , and ready to take it , and within had his owne subiects ready for his tyranny ouer them to cut his throat , and of them his principall courtiers , as gadata , whom he had caused a little before to be gelded , and gobryas , whose s 〈…〉 hee had slaine in hunting ▪ who to be reuenged , conspired against him , b 〈…〉 yed the 〈◊〉 , and brought in 〈◊〉 a●my ; ●et 〈◊〉 this case and danger 〈…〉 ring ●othing 〈◊〉 confident in the strength and defence of the city , which was compassed ●oth with high walls , and with the great riuer 〈◊〉 , 〈◊〉 also they had prouision ●ayd vp in the cittie 〈◊〉 〈◊〉 y 〈…〉 and more , which made him so 〈◊〉 , that ●ee made a great feast to a thousand of his princes , and to 〈◊〉 against god & his people , who●●ee kept captiue , ( in his drunken vaine ) ●●e commanded to bring him the golden and siluer vessels , which his father n●buchadnezzar had brought from the temple in ierusalem , that the king and his princes , and his concubines might drinke therein , not for any necessary and sober vse , which had beene too much , leuit. 27. 28. but in this drunken and lasciuious feast , to aduance himselfe & his power aboue god , and that before his druncken companions and harlots , and thereupon , which was the greatest impiety of al , they praysed their gods of gold and siluer , brasse , iron , wood and stone , not onely giuing them the honor of their plenty and feasting , as was the manner of the heathen in the beginning of their feasts to sacrifice vnto their gods , but they ascribed also this victory vnto their idols , when these vessels were taken from the temple in ierusalem , as though their filthy idols were stronger and more mighty then the god of israel . whereupon his iudgement was immediatly written ouer against the candlesticke vpon the plaster of the w●ll of the kings pallace , and the king saw the palme of the hand that wrote . and according to the contents of this writing read and expounded by daniel , was balthazar that same night slaine , and the city vtterly destroyed , dan. 5. isa , 14. 4. 22. and 47. 11. and 21 : 41 and that by this stratageme , while they were feasting , cytus caused the riuer buphrates to be diuided into diuers channels , and so made it pasable , and then his army passed ouer , and by the guiding of gadata and gobrias , they entred into the cittie , and these two courtiers slew him . see what security and slouth bringeth vpon men and whole kingdomes , when no danger and warning ( as daniel telleth balthasar ) will serue , dan. 5. 22. and therefore his vanie glorious feast , became his funerall feasts , and as of this balthasar , so it fareth with all brutish and secure worldlings , and sensuall liuers this day , who though they liue in their sinns end thereupon in the lords danger and hatred , and wot not how soone for their domerits , the lord will by death take them away , & then bring them to iudgment , yet in this deadly taking are they so sleepy and secure , so full of ioy and gladness , when they should giue themselues to fasting , weeping , & mourning , to preuent gods iudgements , that they put farre from them the euill day , and approach to the seate of iniquitie , as though no euill could happen to them , giue themselues to feasting , ryot & excesse , that the lord in the midst of their drunkenness taketh them suddenly away , most fearefully & vnprepared for death or finall iudgment but as they liued beastly , so they dye strangely . wherefore purposing ( the holy trinitie assisting mee ) to deliuer vnto you my brethren ( holy and beloued in the lord ) some word of exhortation , and considering in respect of the premises ) that the chiefest things euery one ought to be most careful of as long as they liue , are , first how to liue according to gods holy will during our life heere . secondly , how to leaue this life in gods feare and fauour , and full hope of a better life : and thirdly , how to be discharged before gods tribunall in the day of iudgement , and so enioy life eternall . in which 3. poynts wholly standeth the glory of god and mans welfare , so much as of man can be sought for , whervpon for effecting of the premises , 〈◊〉 , at this instant can thinke of nothing more behoofull , then to stirre vp your hearts to christian watchfulnes , for the time present , and for the day of death , and of our appearing before the sonne of god at the generall iudgement . which taske if we faithfully perform , we shall be blessed in life , happy in death , yea , and for euer after death dwell with god in heauen . now for the fundamentall ground of this exhortation . i chuse this scripture , which directeth vs to examine . 1 the occasion of this exhortation . 2 the meaning and parts thereof . 3 the instructions and vses for knowledge and conscience wee are to gather hereof . and for the first , the occasion may be gathered out of math. 23 where our sauiour denoūceth woes against the scribes & pharises , threatning them destruction and desolation . whereat his disciples being much astonied , thinke it vnpossible that their temple should be destroyed vnlesse the whole world should come to an end , and be destroyed with it , wherefore , as they departed out of the temple one of his disciples shewed him how fortified the temple was , how great were the stones , and strong the buildings ; and indeed it was the stareliest , strongest , and brauest building in all the world , for besides that , all kings and princes of any name and fame , sent gifts to adorne and enrich it . herod wonderfully repaired it , the building was of white marble stones which were each of them 25. cubites long , eight cubites high or thicke , and some 12. cubits broad &c. whereof read iosephus antiq. lib. 15. cap. 14. and de●●llo . and lib. 1. cap. 16. and lib. 7. cap. 10. and iosephus ben gorion , in hist. heroid and hegesippus lib. 1. cap. 35. de excid . vrb . and lib. 5. cap. 42. & 43. where it is said of titus , that mirabatur saxorum magnitudinem , metalli ●itorem , v●●ustatem operis , gratiam pulchritudinis : nec immerito tantam fuisse ●oti celebritatem , vt eo ex lo●● omnibus conueniretur , quia tantum non nisi summi dei crederetur esse domicilium &c. but our sauiour answering sayd vnto him seest thou these buildings ? there shall not be left one stone vpon another that shall not be throwne down . thereby signifying vnto him that no strength is able to withstand the lords iudgements , how fortified soeuer : then as he s 〈…〉 pon the mount of oliues , ouer against the temple , ( for hee neuer entred into it any more ) peter and iames and iohn and and 〈◊〉 asked him priuately , when these things should be , &c. mar. 13. 1. to 5. and of the end of the world , math. 24. 3. ( which they thought wold come together with the destruction of the temple ; ) whereupon our sauiour most graciously foretelleth them . 〈◊〉 of the iewes calamities fore-going the destruction of the citty , mark. 13. 5. to 14. 2 of the flering of the cittie and temple , vers . 14. to 24. lastly , of the end of the world , verse 24. to 33. then to prevent all dangers ensuing , he exhorts them to watch , vers . 33. to 37. & lest they should take this aduice to be giuen them foure only : he telleth them that this exhortation of watching appertaineth to all men , as well to people as pastors . now the former part of this prophesie came to passe iust 40. years after christs passion , in an. dom. 73. 1 and that 1. because they regarded not the time of their visitation , though the sonne of god with weeping eyes besought them , luk. 19. 41. mat. 23. 37. 2 they refused the messias to raigne ouer them , saying they had no king but tiberius caesar , ioh. 19. 15. and preferred a murtherer before him , math. 27. 20. luke 23. 18. act. 3. 14. 3 they bought and sold at a most vile price the lord of glory , luk. 22. 5. acts , 1. 18. according to zac. 11. 13. 4 they crucified him to death , after which time they enioyed not one merry day , but were more and more vexed and oppressed by the romanes , vntill in the end they were all in a manner destroyed notwithstanding their strength and fortified temple , the miracle of all the world . and therefore , this should bee a faire warning for all , to bee carefull to walke with their god onely . as for the second part of this prophecie , which concerneth the day of iudgement , let vs be assured that in his due time it shall be fulfilled , and that as the lord in full iudgement , executed his wrath against the hierosolomits , for their contempt and apostacie , he wil likewise in that day take vengeance against al his enemies , who will not haue him to raigne ouer them , regard not the time of their visitation , sell god himselfe , and their soules , for the vncertaine loane of this world , and with their vngodly liues crucifie to death the lord of glory : neither shall the glory of this world , nor pompe of wealth , & number of friends , nor their sinfull lusts and vanities in that day deliuer them no more then the great stones of the temple , & their inuincible buildings , protected the sinnefull iewes from their enemies , and therefore let vs watch and be wise . the doctrine that we are of the premises to collect before i descend to the exhortation , is this : that we are not 〈◊〉 our hearts nor eyes vpon any worldly thing , wherein is no helpe , seeing all is but corruption , and shal we wot not how soone by fire from god be vtterly consumed , as was ierusalem & the temple , but wholly and onely vpon heauenly things , and the means leading thereunto : the proofs be these , salomon crieth , that all is vanity of vanities , and vexation of spirit , and the summe of all is , to feare god and keepe his commandements , for god will bring euery worke into iudgment : and euery secret thing whether it be good or euill . ecclesiast , 1. 2. and 12. 13. 14. loue not the world , neyther the things that are in the world , if any man loue the world , the loue of the father is not in him &c. the word passeth away , and the lust thereof , but he that doth the will of god abideth for euer , 1. ioh. 2. 15. 16. 17. the day of the lord will come as a thiefe in the night in the which the beauens shall passe away with a great norse , and the elements shall melt with feruent heate , the earth also and the workes that are therein shall be burnt vp : seeing then that all these things shall be dissolued , what manner of persons ought yee to be , in all holy conuersation and godlines . 2. pet. 3. 10. 11. so thess. 1. 7. 8. ●am . 4. 4. and 1. peter 1. 24. 25. &c. 2. cor. 5. 10. 11. the first vse wee are to make heereof , serues ●oradmonition to watchfulnes , for if ( as in the aboue named testimonies ) this sinfull world , and all therein be but vanity and corruption : and shall shortly be fired , then is it high time for all sorts of people to see to their soules , and to their sinnes , that they in that day be not consumed with the fire of gods wrath , and of hell ; but the while , labour by all religious means to be sanctified and purified , that as daniels companions walking in nebuchadnezzars ouen vvithout harme , we may stand vpright before the sonne of god , filled with the fire of gods spirit and loue : which blessed fire , blessed lord kindle in vs continually . the second vse serues for instruction , for the vse of worldly wealth , for we see in what short time , euē within the space of seauen months : this noble citie and royall temple , full of worldly pompe , iewels , riches , honor and glory , was connerted to dust and ashes . so that now it is not knowne where this temple was founded vpon , not one tagge of all the wealth thereof , is any where to bee found . this meditation should teach vs moderation in diet , apparell , building , and hoording vp for hereafter , & why ? but because wee see all is corrupt & transitory , and vanitle of vanities , which shortly ( it may bee ere seauen moneths come about ) will not onely be fired , but cause thee be cast to hell fire , and so thy vanity of vanities will bring thee to misery of miseries . now then tell me , were not hee more then mad , that for vanity & vexation of spirit would offend his good god , damn his owne soule , the price of christs bloud , loose heauen and purchase hell , a frenzie of frenzies . o. that men would beleeue that experienced preacher , proclain●ing that all is most vaine vanitie , then would not they thus be-dirt themselues , to heap riches vniustly , to climbe to honours ambitiously , to gorge themselues with worldly delights swynishly , to forget their god impiously , and all for the loane of vanity for an vncertaine shadow of time , aelas what will thy dainty fare profit thee , when as for staruing the poore , thou in hell cannot obtaine one drop of water , luke 16 , 25. or thy stately building helpe thee , truely , no more then the strong buildings of the temple did the iewes , who seeing their temple burne , flung themselues into the fire ( as sardanapalus with his riches ) to burne together with their temple they so trusted in : or great babel did , to deliuer nabuchadnezzar from gods iudgements , dan. 4. 27. oh beloued , play not thus the beasts to trust in stones , heaped vpon stones : they cannot free thee from gods , inevitable wrath , but rather increase thy damnation : if thy buildings be 〈◊〉 by 〈◊〉 and oppression , as 〈◊〉 . 13. 〈◊〉 . 2. 9. shall thy braueries & glistering apparel do it , thē remember the 〈◊〉 〈◊〉 and proud herod agri●pa , where of the one was turned to hell , the other eaten vp with lies , 〈◊〉 what is appalet , but moa 〈…〉 deate , and the signe 〈…〉 shame ; for had we neuer sinned , we had neuer heeded to weare it , bearing the gracious immage of god in our bodies as soules , but now wee are fain to couer the shame of our nakednes that sinne hath brought vpon vs , which is so great in truth , that if necessitie would permit ( as gentlewomen do with their gloues and maskes , though they thinke not so ) both hands and face to , should be couered ; so sowly hath sinne disfigured our excellent creation , that as a destowred virgin wee should be ashamed to shew our aegyptian or black-moore faces , & chimney-sweepers hands , to speake nothing of the basenes & beggery of apparel ; for what more base then for a lord or duke to weare cloth , which is but the cast greasie garment of a scabbed or ●otten sheepe ? and what more beggerly then to digge into the earth for gold , to the sea for pearles , to the rocks for stones , to the flowers and puddles for colours , to hogges for grease , and a thousand things more , to apparell and trim our sinfull bodies the fuell of hell fire 〈◊〉 for suffering the poore to dye for cold , and wan● of apparell , which wee store up for moaths , and shall one 〈◊〉 be a witnes against thee , iames 5. 1. 2. 3. weep loued , weepe and howle for this madnes and ensuing misery , and forget not that fiery 〈…〉 ng day , the remembrance whereof makes the very deuils to tremble & quake , and should make euery sinfull man weepe and howle , repent and forsake this folly , which kindleth the coales of hell to consume vs : oh my bretheren beloued in christ iesus , would we not repute him vnwise , that would robbe the poore , 〈…〉 sse the widdow defraud the fatherlesse , steale from the church of god to enrich himselfe , to bestow it vvholly vpon a famous snow-ball , which in short space would ●hawe to water , or to make an admirable becon vpō an hill for men 〈◊〉 vpon , which at the first newes of the enemyes arriuing should be set on 〈◊〉 yet a snowball is sure to stand while the frost holds , and a 〈◊〉 to continue 〈◊〉 the enemy land , but this 〈◊〉 and the pompe 〈◊〉 〈◊〉 not sure to stand one day , and who the● would waste himselfe and endanger●llis soule 〈◊〉 vncertaine vanities and 〈…〉 ments to finne and destruction but most certaine letts to saluation and well doing wherefore my dearely beloued let vs all , seeing and knowing these vanities be wise to saluation and ( omitting these mock begger build-ings of sinfull deuises , whereby worldlings thinke as the builders of babel to get them a name when they most work their owne confusion bodily , and spiritually labour to haue our names written in heauen luk. 10. 20. and conteyning this world and vncertaine habitations with abraham the father of the faithfull , labour , and looke for a cittie hauing a foundation whose builder and maker is god , and not fondly with peter at a glimpse of felicitie ( not woating what we doe ) wish to build tabernacles heare below , and so to forgoe and forget our felicitie aboue , as we see all worldlings generally doe , this is to play foolish hobab , who ready to enter vpon the holy land and possessions of the cananits , after long wandring in the wildernes would not enter in , but depart to his owne countrey and kindred , num. 10. ●9 . then which what more sottish . the third vse serues for admonition also for all men to see to themselues in time , for if this great temple and queene cittie of all the world was in a short time conuerted to dush & ashes , and if semblably all the world and the glory thereof shall be we wot not how soone and suddenly fired let vs then i beseech you consider our selues ( poore and sinfull wretches ) who whether the world stand or fall shall shortly be turned to dust and ashes : for what is man but a vapour , a wind , a shaddow , a dreame , a nothing , then which what more transitorie and vanishing these doe but scarce appeare and are gone straight , so is the life of euery mortall weight , to day a man , to morrow none . baruch made care where and how to liue when god should visite the whole land . the lord tels him by ieremy . behold that which i haue built will i destroy , and that which i haue planted i will plucke vp euen this whole land , and seekest thou great things for thy selfe , seeke them not ? as if he had said , the whole land and people shall be destroyed , the temple and cittie shall be burned ; so art thou more precious to me then all these , thou art not to looke to escape when others greater and better then thee perish ; take thy life for thy portion : vse that well , else thy soule and body shal be confounded , &c. his case is ours , we see all die and must come to iudgment , heb. 9. 27. & 2. cor. 5. 10. rom. 14. 10. and shall we as great sinners as they looke to escape ? no , no , we must hence : let vs prepare and make ready . the like lesson giueth elisha to gehazi . 2. king. 5. 26. 27. shewing him this was no time to hoord wealth by hooke and crooke , but to fast and pray for his owne sinnes , and the sinnes of the whole land , and at no hand touch this pestilent leaprosie . i would to god we all semblably would consider that we were not sent to this world , to make our selues mighty men , as those giants before the flood . gen. 6. 4. nor yet borne as hogges in sties to be fatted , to eate , drinke , take our ease , and be merry as that rich cob , luke 12. 20. 20. who thinking thus to liue to himselfe and for himselfe hard : ( vnmercifull wretch as he was ) oh foole , this night will they fetch away thy soule from thee , then whose shall those things be which thou hast prouided ? a short and sore warning , yet his case is ours : we cast for many yeeres euery man for himselfe , yet are not sure to liue till the next morning : and the rather because we discharge not the busines , for which we were sent into this world , as to know god to glorifie his name , to be reconciled to his maiestie , to worke our saluation , to beleeue in his name , to doe good to all men , and to repaire his gracious image in vs , and keepe his couenant , &c. let vs not then no longer deceiue our selues with shadowes , nor foolishly delay , nor deferre any time to come to god , and no longer serue the lord with smooky hay and stubble , 1. cor. 3. 12. nor yet as lawyers vse their clients with demurs , and heereafters , promising faire , performing foule , but god will not be mocked . turne vs againe ( o lord god of hosts ) cause thy face to shine vpon vs and we shall be saued . so will we not goe backe from thee , reuiue thou vs and we shall call vpon thy name ? psal. 80. 18. 19. and thus farre of the occasion of this exhortation to watch and of the coherence of this text , and of the first part . the second part concerneth the sense of the text and meaning of this watch word , which we shall the readier find if we obserue the diuers acceptions , and sorts of watching as first . 1 almighty god watcheth ouer his church , continually , psal. 121. 3. 4. 5 out . & 127. 2. as also he watcheth ouer his enemies , ierem. 44. 27. dan. 9. 14. 2. the angels watch to doe the lords will , dan. 4. 10. 14. 20. psal. 91. 11. 3. ministers good and bad be called watchmen , ezach . 33. 7. isa. 56. 10. 4. sathan watcheth to hurt and harme vs , 1. pet. 5. 8. and to find matter to accuse vs night and day , reuel . 12 10. 5. the elect watch , psal. 102. 7. prou. 8. 33. cantic . 5. 2. 6. all creatures watch to defend themselues from harmes , souldiors watch in the field , superiors watch ouer their inferiors , wicked men watch to steale , &c. but the watch in this scripturement , is when we carefully prepare our selues for the comming of the sonne of god to iudgement , as is largely set downe in the former verses , mar. 13. 33. to 37. watch and pray for yee know not when the time is , for the sonne of man is as a man going into a strange countrey , and leaueth his house , and giueth authority to his seruants , and to euery man his worke , and commandeth the porter to watch , watch yee therefore ( for yee know not when the maister of the house will come at euen , or at midnight at the cockcrowing , or in the dawning ) least if hee come suddenly he should find you sleeping : that is , vnprepared , as the fiue foolish virgins , matth. 25. 3. 8. and those presumptuous hypocrits , matth. 7. 22. the former without oyle in their lampes , the latter crauing olde acquaintance and deserts of the iudge . but this watch we cannot keepe , vnlesse we before watch ouer our whole liues carefully , ordering the same according to gods holy reuealed will ; and with all , be carefull to leaue this life in most willing , faithfull , ioyfull , and godly manner , preparing and waiting for a blessed departure hence , & expecting i for a better life after death , sutable to our former liues , and to this departure and resignation of our soules and bodies into his hands that gaue them vs ; whereof it euidently appeareth by the premisses , that euery man and woman , hath three distinct watches to keepe . 1. on ouer the whole course of our liues from the beginning to the end . 2. the other for death . 3. and the third for our sauiours blessed comming to iudgment . from which three , we also may gather this discription of watching , to wit , that to watch , is to be exceeding carefull and circumspect to behaue our selues all our life , holily , soberly , and iustly in all our actions , according to the lords will expressed in his word , and euer to be heedfull to settle our selues in such a wise and constant religious state of life , that we may euer more , as good and faithfull seruants be found well occupied , and prepared both for death and our lords comming to iudgement ; without feare , blame , or checke . and because these three watches must be managed and effected in our life and health time , and not in the houre of death , or vpon the day of iudgement . i will dilate of euery of them in order , but first intreate of some points in generall , which doe alike concerne these three sorts of watching , then descend to discuse of the perticulars . and because lightly no doctrine is much regarded , vnlesse it be knowne to be necessarie for the auditorie in respect of time and place : i will in the first place ( god aiding me ) shewe you , how needfull this doctrine of watching is , to make vs approued and acceptable to god both all our life long , at our death , and appearing in iudgement , which being found necessarie , then it must consequently be profitable , and therefore pleasant , alluring , and binding all men and women , old and yong , to the practise thereof , vnlesse wilfully , and madly they runne vpon the pickes of their owné destruction , which the lord forbid . my doctrine then is this . it is a most necessarie worke for all men liuing , to watch ouer their liues , during their aboade heere ; as also for the time of their transmigration hence , and for their cheerefull and ioyfull appearing in iudgment , my proofes be these . first , because ( as i shewed the second in the exordium and enterance to this sermon ) these three points were the chiefest things which euery one ought to be most carefull of as long as they liue ; and wherein standeth the glory of god : so much as of man ought to be sought for in this life : and therefore are most needfull . 2. god commandeth vs in diuers places to watch , and pray , for these three ends , as heare matth. 2. 4. 4. 2. luke 12 36. & 21. 36. & 22 40. 46. & 1. pet. 4. 7. & 5. 8. ephes. 6. 18. & 1. thess. 5. 6. 10. &c. now euery commandement of god binds the conscience perpetually to absolute obedience , for god that commandeth , is our great lawgiuer : who is able to saue and destroy . iam. 4. 12. to say nothing that gods will is the only rule of euery mans will , vnlesse he be a professed rebell , then god in the very creation of man and angels : put this bridle in the mouth of all reasonable creatures , that no man without extreame and manifest impudencie , durst gainsay , but humbly and speedily obay , any thing if it were apparantly knowne to be commanded by god ; but this is knowne so to be , and therefore must be obayed . 3. there is not a more effectuall doctrine to rouse the sluggard , then to heare the drumme of death , and gods iudgement sounding in his secure soule and eares . 4. watchfulnes is profitable to stirre vs vp to serue god sincerely without hypocrisie . 2. it will cause vs to suruey our liues and iudge our selues . 3. it will pull downe our pride , and cause vs loath the least thing that troubleth , or hindereth our reckoning in that day , whether of the first , or latter iudgement . 4. it will cause vs make no account of this world , then of an inne or baiting place , but ioy to depart from i● for heere can i goe about no good thing , but satan , or the world , or my ●●sts molest me , and many excellent ●en haue fallen sorely , for want of watching . 5. if i can watch without ceasing , i shall get in each action the peace of conscience , which is an vncomparable iewel , i shall be as a good steaward , accountable to god of my talents without distrust , i shall stop the mouths of my aduersaries , and cause my religion to be well spoken off , by my godly conuersation : and be ready when death summoneth , and god cals me to iudgement . the first vse , we are to make heereof , serues for admonition to all men , that seeing watchfulnes is thus necessarie , & profitable , that we awake from the sleepe of sinne , and death , and trimme vp our lampes to meete our blessed bridgroome , and no longer with the sluggard plead for sleepe , yet a little sleepe , a little slumber , a little foulling of the hands to sleepe , &c. prou. 24. 33. least pouerty commeth vpon vs as on that trauelleth by the way , and necessity like an armed man. 2. seeing this doctrine concerneth all men generally , rich , as poore , wise , as foolish : all men are speedi y to watch and awake betimes , we see how euery man is ready and wise to coine excuses , to draw their neckes from vnder christs yoake and burthen , how easie and light so euer , vsing all exceptions and exemptions , and so shift of this mandate , as not appertaining vnto them , as now at least : and wi i not seeme to them so peremptorie , but in some cases admits relaxation , a common , but a pestilent sicknes , infecting all the sonnes of adam : we see how adam and euah had their peraduentures and excuses , gen 3. 3. the recusant ghuests had their vnmannerly demurres , and made light to come to the wedding , luke 14. 24. martha was busie in prouiding christs dinner , luke 10. 42. a good worke doubtles , but on thing was necessarie : the lawyers could not abide to be rebuked , luke 11. 45. and when our sauiour exhorted all to watch : peter expecting exemption to some , asketh if he spake to all , luke 12. 41. so likewise heere it is like they looked for a prerogatiue , but our sauiour preuents them , saying . those things that i say vnto you , i say vnto all , watch . therefore beloued let vs all as one man buckle our selues to this weighty worke : and know that all men must die , and come to iudgement ; and therefore happy is he that is best prepared for it , this is a more precious worke , then to purchase lands , or buy oxen , yea then to dine christ himselfe , or flee to tharsus , as ionah from the face of the lord. o lord open we beseech thee , our drowsie eies , that we sleepe not in death , least the enemie say i haue preuailed against him ; or where is now thy god : and thus farre as now of the necessity of this text , and of watchfulnes . the next point is to seeke out the nature of this watchword , which i suppose is more euidently apparant ( as colours of contrarie die or hue ) by the contrary sense or speech . now the contrary tearme to watchfulnes is to be sleepy , carelesse or secure , how matters fare or fall , well or ill . therefore in saying watch , our sauiour meaneth sleepe not , as we read in mar. 13. 35. 36. watch therefore , &c. least he find you sleeping . and in 1. thess. 5. 6. let vs not sleepe but watch and be sober . now whereas there is a naturall sleepe , a deadly sleepe , or sleepe in death , and a spirituall sleepe , heere the spirituall sleepe is only ment , which is a kind of dulnes of spirit , a satiety and vnaptnes to any godly exercise , as drowned in prosperity , or carnall contents and besotted in sinne , whereby he looseth all feeling in heauenly things , as if he were in a naturall sleepe , or sicke of a lethargie , whereof men die sleeping , or without feeling , and this sleepe our sauiour christ iesus impliedly vnder this word watch , as being the antithesis therof , commandeth vs to a voyd as the sorest enemie to watchfulnes , whereof i raise this doctrine . if we intend to lead godly liues , and to prepare our selues for death , and for christs appearing in iudgement , we must not sleepe in sinne , nor fuffer our selues to be ouertaken with carnall security , or carelesse satietie in heauenly things , the doctrine is proued out of the afore named testimonies in mar. 13. 36. and 1. thess. 5. 6. where the apostle teacheth that the thessalonians were not now in darknes , that that day should come vpon them as a theefe , but were the children of light , and for that cause were not to sleepe , but to watch and be sober , this sobriety also is a spirituall temperance and moderation in the vse of the things of this life , least we become fettered and drunken as it were with the allurements and delights thereof so rom. 13. 11. he sheweth that howsoeuer formerly they slept in security and sinne , without remorse or regard , whether to please or displease the lord , yet now being conuerted to christ , and euery moment expecting both for death and his comming to iudgment , it was time to awake from this sleepe , to cast away all stupidity of minde , all security of life , all pampering of the flesh , and to awake to god , to put of the old man , and to put on christ iesus , the like places we haue in ephes. 5. 14. out of isai. 60. 1. examples shewe what harme security bringeth , as to the old world , sodomits and men of laish , luke 17. 26. 28. iudg. 18. 7. and deut. 29. 19. 20. psal. 10. 6. 12. & 36. 2. & 49. 7. &c. and as no disease is so desperate , or past recouery , as that which groweth vpon a man so extreamly , that he hath no sense or feeling thereof , or which ouerwhelmeth him , with a sweetnes delight or sleepines , as doe the lethargie , consumptions , and strong poisons : so is there no sinne so pernitious , as that which pricketh not the conscience , as this sleepie security , and such as we take to be small or no sinnes , as sinnes of custome , gainfull sinnes , as vsury , cunnicatching , &c. sinnes of sport , negligences , sinnes of omission , and of ignorance , &c. or such as we feele a holines in the doing thereof , as in all sorts of idolatry , and superstitions worships , humaine inuentions in gods seruice , as in praying , and praising god , in lip labour without feeling , or attention of heart , so charming sorcerie , coniuring , casting of figures , and iudicial astronomie , as also when we feele no guilt of sinne , by reason of the hardnesse of our hearts , and corruption of our liues , as doe persumpters , adulterers , murtherers , theeues , swearers , &c. and yet take themselues to be cockesure , by reason that sometimes they goe to church : mumble a few prayers by rote , and tale , or for that they pay their tythes , fast , &c. as he , luk. 18. 11. and isa. 65. 5. or leade ciuill liues ; yet let such awake speedily from this deadly sleepe ; and know , that now satan preuaileth and keepes the possession when all is peace , peace , and thou in the broad way to damnation ; vnlesse in this quiet storme thou fall lustily to the tackling for thy shippe is in the quick sands , ready to drowne : fall therefore to speedy repentance ; crie to the lord mightily ; thy ship sinketh , procure his fauour in christ , shake of thy drowsinesse least as a sluggish souldiour thou loose the day , and satan get the victory . the vse serues for instruction to gods children , to stand vpon their watch knowing that our whole life is a spirituall warfare ; and therefore beware thou loose not the field : before the day of triumph come : for we see how sathan our arch enemie , knowing his time to be but short , redoubleth his forces to vanquish vs , therefore in this danger there is no sleeping ; for then the hungry roaring lyon will deuoure vs ; but be we wise to preuent his stratagems , and neuer thinke that we are stronger in faith , nor holier in life , then satan dare aduenture vpon vs. he sp●red not our sauiour , nor any of gods elect in any age , nor estate of life . what thinke ye of these pillars of the church , peter , and andrew , iames and iohn ? were they not christs chosen and best beloued apostles , and most mortified men , who had forsaken all for christ , and had of long time beene continually schooled by the lord himselfe ; so that peter had good reason to doubt , that this commandement concerned them not , and yet see what sadde and serious exhortation our sauiour giueth them , not to snort in security ? the mercifull god be gracious and mercifull vnto vs. is our corruption so contagious , so farre and wide crept , and euery where so pestilent , that in all the world not on man nor woman can be found , who can say , i neede not watch . i may sleepe carelesse for thou lord of thy goodnesse haste made my hill so strong , my lampe ouerrunneth with oyle , my siue talents haue gained ten , and i my selfe am so wise , so holy , so mortified , that i need no admonition : i am holier then thou , stand a part , come not neere to me . isa. 65. 5. no , no , neither peter , nor andrew , iames nor iohn , are exempted , i say to you , take heede , watch and pray , and what i say to you , i say to all ( none excepted ) watch , sleepe not , and why ? but for that securitie , carelesnesse , & sleepe , so inebriate mens minds , as a continuall drunkennesse , that they neither remember god to know his reuealed will , nor stir vp themselues to reforme their liues , nor yet arise from from this dead sleepe , that christ may giue them life . and this deadnesse of heart , ( that nothing can awake them , with what pipe soeuer ye play ) what is it else , but as in christs time it was an infallible signe of the destruction of the citie and temple , so now of the end of the world , when christ shall not finde ( as himselfe foretelleth ) faith vpon the earth . 2. this serues for comfort to gods elect , who in watching and prayer , wholly submit themselues to gods commandement , doe most carefully , shake off this drowsie sluggishnesse , in the whole course of their liues : not forgetting they must die & be brought to iudgement ; and albeit they sometimes cannot chuse but slumber & sleepe . matth. 25. 5. yet are they full secure and carelesse , there lampes purely burning , and well stored with oyle , for they replenished in hearts , with faith and obedience in life , haue euer a good conscience , are euer prouided and are sure that ( there sinnes in christ being pardoned ) no euill can befall them ; nor separate them from the loue of god. rom. 8. 38 , 39. but may euer with dauid cheerefully sing , i will lay me downe and also sleepe in peace , for thou lord only makest me dwell in safetie . psal. 4. 8. and what ( beloued ) can be more ioyfull and comfortable to vs , then by these meanes now in this life , to be interressed to gods heauenly regalties , and diuine priuiledges , whereby this kingdome of grace , wherein we thus conuerse , is made an entry to the kingdome of glory , and not now only , but at our death will make vs sanctifiedly secure and ioyfull , when then a farre off ( as saylers vpon the sea ) wee behold our long wished hauen and home , and thereupon breaking vp our watch and ward , doe confidently in sure faith and vndoubted hope of a glorious resurrection to life eternall , commit our selues , soules and bodies into the hands of our gracious god , and thus farre of the antithesis ; next of the thesis it selfe which is watch . this watchword i deuided into three parts , for this life , for death , for iudgement . in the first place i am to shew how we are to watch for this present life , that so wee may liue according to gods holy will , while wee haue our aboade heere , and be the while secured of gods good acceptance of vs , and all our doings and dealings : wherefore of this first branch of watching i gather this doctrine : viz. seeing the whole lifo of a christian is a continuall warfare full of labour and dangers , and we enuironed on euery side with many and mightie , fierce and malitious enemies , we must while we liue in these earthy taber nacles and tents ( as souldtours in the field and pilgrimes in the world ) in all carefulnesse , pietie , and sobrietie , constantly watch ouer euery periode of our liues and all our actions , that so wee may passe our daies religiously and holily according to gods reuealed will during our naturall liues . this proposition is thus prooued . first our sauiour here , and in sundry places besides , stirreth and commandeth his disciples and vs all to watch : and in luk. 12. 35. to 49. largely discourseth of this point , concluding againe and againe , that blessed is that seruant whom the lord when he commeth shall finde waking . and paul in 1. cor. 15. 34. exhorts vs to awake to liue righteously and not to sinne , and 16. 13. to watch , to stand fast in the faith , to quite vs like men and be strong , and eph. 6. 18. to watch with all perseuerance and supplication for all saints . where he makes watching a part of our christian armour , against satan and all his power , and so doth peter , 1. epist. 5. 8. and the angel of the church of sardis exhorteth her to awake and watch , else threatneth to oome vpon her suddenly as a theefe , reuel . 3. 2 , 3. and in reuel . 16. 15. christ againe calleth them blessed who watch and keepe their garments least they walke naked and men see their filthtnesse , &c. reasons enforce the doctrine : as first god commands vs to watch ; which he would not , were it not behoouefull and needfull for vs. secondly , the imminent dangers we stand in , perswade thereunto as the corruption of our nature : prone to sinne and to all mischiefe ; sathans manifold assaults and temptations ; certaine vncertaine death ; gods wrath and vnsupportable iudgements ; the baits and allurements of this life ; as with so many cartropes pulling vs to sinne , and damnation , crosses , and death in euery creature we vse ; and vnder euery stone lurketh a scorpion ready to sting vs to death , if wee bee not vigilant and constant in prayer . thirdly , the benefites redounding to vs hereof , should set vs forward to this dutie , as namely : first , we shall liue righteously and glorifie god in all our dealings : secondly , we shall be as in compleate harnesse appointed , against sathan , the world , sinne , and our owne concupiscences : thirdly , be helpfull to men : fourthly , hurtfull to none : fifthly , blessed of god in this life : sixthly , most happie in the life to come , &c. which the lord of glory grant vs all to doe . the first vse we are to make of this sad doctrine serues to instruct vs , wherein we are not to watch , and wherein according to our sauiours will we must watch ; where we are to vnderstand that our sauiours minde , is not in watching we should forbeare naturall sleep , which is as needfull and profitable for vs as is our food : vnlesse it be for some part of the night , that we awake to god , and in that silent and solitarie time giue our selues to prayer . so dauid saith , he remembred god in his bedde and thought vpon him when he was waking , psal. 63. 1. 7. at midnight rose vp to giue god thankes . psal. 119. 62. and euery night washed his bedde and watered his couch with teares . psal. 6. 6. and good reason had he so to doe . for this was the most conuenient time to speake without interruption , and talke at large and most familiarly with his god , which worke in truth , was to be preferred before any sleepe , then in the day time . he was so taken vp with the affaires of the kingdome , that he often had no time to call vpon god in priuate , and therefore would rise at midnight , to pray & praise the lord. so our sauiour , when for the presse of the people , and his indefatigable labour in preaching , and teaching the people , and working of miracles , he could not talke with his god in prayer , he would goe out to the mount to pray , and spend the whole night therein . luk. 6. 12. and 21. 37. and so shou'd we doe , for the night is the fittest time for this holy worke , for then may wee haue elbow roome inough , without any disturbance of wife , children , family or friends , nor yet of secular affaires , to examine our hearts , if christ called vs at midnight to iudgement , or at cocke-crowing , or in the dawning , mark. 13. 35. we might euery way be ready prepared and waking , yea walking with our god ; and also to powre out our hearts to our good and mercifull god in prayer , and be heard . and yet this is no warrant for swinish wretches , who if they pray at all , neuer pray but in their beds , and that so drunken , drowsiely , and sleepingly , that in the middest of their lip-labour deuotion they fall asleepe , and withall ioy and comfort themselues , yea bragge it out , that they euer fall asleepe in a good worke , that is , as if they said they were ouertaken with sleepe , in abusing gods maiestie with their lippe-labour prayer , taking his name in vaine , and offering vnto him the sacrifice of fooles , eccle. 5. 17. and 6. 1. but by watching , the lord warneth vs to be vigilant and carefull ouer our whole liues and euery part thereof , that satan with his subtilties and sleights , nor yet the world with the enticements thereof , nor sinne with his deceitfulnesse , nor our owne nature , with the lusts and corruptions therof , draw vs from our faith and profession , or from our loyall obedience to the lord , and so defeate , vs of our ioyfull victory and hopefull triumph , in that great day ouer all gods and our enemies , and withall depriue vs of our vncorruptible crowne of glory : and for this cause must wee euer imitate the hare , who though shee sleepeth , yet neuer closeth her eyes together , but euer pricketh vp her cares to listen , if any dog barke or trace after her : so though wee sleepe our hearts euer must bee awake , and with iob must feare and examine all our waies , and know that in this holy worke we haue no greater enemy then our selues , and therefore ( as our houshold , and euer flattering foe ) we must watch , and distrust all our actions , and as vnder an yron locke , keepe in , and vnder , all our thoughts , words and workes , else they will lay broad open the gates of our soules for sathans complices to enter in and robbe vs of all graces temporall and spirituall , and then woe , woe shall be vnto vs. neither is this all our charge though this bee more then well we can discharge : but wee must further watch ouer such as god chargeth vs withall , as : first , the husband ouer his wife , that as before she was married to him she was ospoused to a better husband , euen in baptisme to christ iesus , and at his hand receiued her to be his helper , vpon condition , to see her keepe faith and truth to her first husband . so must he carefully watch ouer her that shee breake not faith nor promise in any case , but daily walke more and more worthy of the lord in all sinceritie , good conscience , faith vnfained , and all loyall and renewed obedience : and seeing shee is the chiefest of her heauenly fathers goods , be sure to respect and keepe her in all honestie , pietie , and honour , as the chiefest iewell of price committed to his safe custodie , and in due time be readie to restore her to god her father , a pure and chast matrone without spot or wrinckle . for hauing vndertaken a charge , hee must beautifie and adorne the same , and say of her as augustus of rome , i found it of bricke , i leaue it of marble , which he may well and easily performe , beeing first godly religious himselfe , and know that his wife is his sweete garden , wherein he must continually walke , and his most gainfull vineyard , wherein he is euer to be imployed , neither will any ( i trow ) bee so fond as to thinke to reape commoditie from his vineyard , if he plant not therein , continually the choisest vines , whatsoeuer they cost , which set will quite cost , and prune and dresse his trees , nor to take delight and comfort of his garden , if he be not carefull to weede it of all vnsauoury herbes , and set therein the most vertuous , and sweetest , plants as are to bee found , else madde were he that would exclaime that hee can make no commodity nor gather any fruit out of his garden or orchard , when as hee neuer set on good herbe nor plant in them one or other . the like is euery husband to deeme of his wife , watch for her good , and shee will doe thee all good . then secondly , euery father is to watch ouer his children , that they degenerate , and grow not from pure wheare to wilde oats , as helies sonnes did , to the destruction of parents and children . 1. sam. 4. 17. &c. and this watch is hardest of all , because they be the fruit of our bodies in which respect we are ouer indulgent , as was dauid to absolon . 2. sam. 18. 3. and 19. 33. and to adoniah . 1. king. 1. 6. and therefore are they too often more rebellious and head-strong , then wee can rule , or willingly would bend , much lesse breake or cast out of our houses , and stone to death . deuter. 21. 18. and who though he were full of eyes and neuer sleeping , is sufficient for these things , and therefore parents with heauie hearts often sing moses song , in numb . 11. 11. &c. lord if i haue found fauour in thy sight kill me , that i behold not my misery ! what is heere then to be done ? shall wee in the most needfull place giue ouer our watch ? god forbid . but rather herein follow salomons counsell in prou. 22. 6. traine vp ( or catechize ) a childe ( that is , while he is a childe ) in the way he should goe ; and when he is old , he will not depart from it : and good reason , for looke how the first institution of children is , sutable thereunto will be their whole life , continually aspecting thereupon , as we see the sunne euer setteth euen against the place it first that day arose . and looke what impression the waxe taketh when it is new , it will retaine when it is hard and old . gods people were carefull hereof , for wee see how watchfull iob was ouer his children , how he sent and sanctified them , and rose vp early in the morning , and offered burnt offerings according to the number of them all . for iob thought , it may bee my sonnes haue sinned and blasphemed god in there hearts , thus did iob euery day . iob 1. 5. abraham was commended for commanding his sonnes and houshold after him , to keepe the way of the lord , to doe righteousnesse and iudgement . gen. 18. 19. which how we l he performed , appeared in that in one day , he circumcised himselfe , his sonne ishmael and all the men in his house , gen. 17. 26. 27. whereof were 318. able men of war , gen. 14. 14. and how could ioseph approoue so wise and godly a man departing from his fathers house at seuenteene yeeres , gen 37. 2. or samuel so holy a prophet , or daniel and his three companions so excellent , moses and dauid men after gods owne heart , salomon so toward , ezechias seruants so gracious , that they penned a part of salomons prouerbs , as prou. 25. 1. ioshua and nehemiah , so zealous and godly gouernours , nathaniel , paul , and timothy so religious , but that from there cradles they were by their godly parents continually trained in the feare , fauour , and knowledge of the lords word and will. mose : deliuered israel gods lawes , to teach them their sonnes and sonnes sonnes , all their daies , that is , euery day while they liued , deut. 6. 2. and before his death , bound all israel men , women , children , seruants and bond-slaues by an oath to keepe and maintaine gods lawes , all excuses set apart , as writes iosephus antiq. lib. 4. cap. vlt. which they failed not for many yeeres to performe most carefully , they in these last times not only from their cradles instruct their children in the principles and summes of religion which they call there little bible , but at fiue yeeres old , set them to reade moses law at tenne , the commentaries and expositions of there rabines at thirteene , rules and precepts morall , at fifteene the thalumd controuersies and disputations of the rabines law . humphred . and ioh. buxdorph . syn. iud. cap. 3. so that their children , were compared to spungies , greedily sucking from their parents the water of life , to houre-glasses measuring so their houres that no minute should be mispent , to wine sackes , retaining the substance of pietie , and stilling out the sweetnesse to others , to ciues with holding within the pure wheat of the word , but shifting out the dust , yea they were so skilfull and painefull text-men , that they could tell you how many times euery letter of their alphabet , was written in the booke of genesis , which willet testifieth also in gen. 50. at the end saying , this booke the iewes make such account of ( meaning genesis ) that they haue numbred the very letters which make 4395. &c. thus in old time little children became old men , grying euen to christ in the temple hosanna . matth. 21. 15 , 16. but now old men are twise children , to wit in age and knowledge . neither doe i take it any sin besides holy writ , to shew vnto you how the holy ancient christians , were not sleepy in this worke : as leonides origens father was so painfull in the education of origen , that daily he exercised him inreading and learning by heart , set portions of the holy scriptures , wherein the childe had such inward and mysticall speculation , that many times he would mooue very profound questions concerning the meaning of the scriptures , that his father in outward shew , would reprooue him for wading so deepe into matters vncapable for his age , and often would vncouer his brest being asleepe and kisse it , giuing thankes to god that made him father of such a childe , and being but seuenteene yeeres of age , had such desire to suffer martyrdome for christ with his father , that his mother priuily in the night hidde away his clothes , that for shame he could not go forth , but writ to his father , to take heede for affection , to wife , or children to recant . euseb. lib. 6. cap. 2. so in the time of the tenth persecution of the primatiue church , a little childe of feuenteene yeere old made a glorious confession of the vnitie of the dietie and together with noble romanus suffered martyrdome prudent . de cor . martyr . and when valeus the arrian emperour sent his deputie to slay all the orthodoxe christians congregated in a church at edesse in mesopotamia , a poore woman of the citie hearing thereof , hastned with her children in her armes thither , which the deputy seeing , asked her whether she would , she answered to the church to suffer martyrdome , so godly giuen mother and children were in those daies ruffinus , lib. 2. cap. 5. theodoret lib. 4. cap. 17. tripart . hist. lib. 7. cap. 32. so dionysia africana when her most noble yong sonne maioricus was martyred in the midst of his torments shee exhorted her sonne to constancie and to remember the holy trinitie in whose name he was baptized and to keepe vndefiled his wedding garment , victor . de perseq . vandal . lib. 3. so frumentius a ladde together with his fellow aedesius ( phoenicians ) conuerted india , as is in sozomenus , lib. 2. cap. 23. and a prisoner woman conuerted the iberians sozomenus lib. 2. cap. 6. and the king of bulgaries sister conuerted that countrey , saith zonaras : athanasius but a child , would reason with his plar-fellowes of the mysteries of religion , ruff. lib. 1. cap. 14. so the children of samosata when lucius an arrian bishop as they were at ball-play had with his foote touched their ball , they would not play with it , vntill they had drawne it thorow the fire , crying their ball was defiled by the heretiques foote . theodoret lib. 4. cap. 15. and no lesse worthy to bee remembred are the children of merindoll in france who were so expert in the principles of religion that questioning one with another before the bishop of cauaillon with such grace and grauitie as was maruellous to heare , thereupon a religious man come lately out of paris said to the bishop : i must needs confesse that i haue often beene at the common schooles of sorbone in paris where i haue hard the disputations of the diuines , but yet i neuer learned so much as i haue done by hearing these yong children , according to matth. 11. 25. act & mon. pag. 868. thus we see how gods children watched ouer their babes from their infancie , and what good effects it brought forth in and by them and so would with vs , if we did the like , the lord open our hearts , and make vs see how many millions of babes , and infants , come to fearefull designements , by reason of parents sleepinesse and securitie in this behalfe . wherefore my next vse shall be to admonish and in christ iesus to entreat all parents , to pittie their infants , and while they be yong to nurture them in the feare and knowledge of god , and that for these reasons among others . 1. because god commandeth it , deut. 6. 6. &c. eccles. 12. 1. lam. 3. 27. psal. 78. 4. 2. all the godly in all ages performed this dutie , whose examples we should follow and further know , that as the iewes children were after the circumcision so soone as might be instructed in the lords waies , so should wee after baptisme be in the lawes of christ. 3. it is necessary for vs so to doe for all men know and confesse , that sathan spits and beares , an implacable hatred to young babes , and infants ; because they be the seede of the church , and therefore labours to draw and keepe them in all prophanenesse , as he caused the iewes by an apish imitation of abrahams offering of isaack to sacrifice their children to moloch contrarily , leuit. 18. 21. and 20. 2. so in popery be priests , monkes , and nunnes kept from lawfull marriage , beget children , and in the birth stifle them , witnesse huldericke bishop of ausbrough who in an epistle to pope nicholas the first , relateth how pope gregrorie the first , vpon a certaine day sent vnto his fish pond for fish , and aboue 6000 infants heads were brought vnto him which were taken out of that pond or moat whereupon he confessed his restraint of priests marriage to be the cause thereof , and if this was in one pond , what was in euery place and at all times . * 4. euery man is so full of originall as actuall sinne , that vnlesse we be sanctified and from our cradles seperated to pietie wee shall neuer or very hardly be saued , for looke what licour the new caske taketh , it longest tasteth thereof , and we reade how the figge tree was cursed , though the time of figs was not yet . mark. 11. 13. to teach vs to watch , that at all periods of our liues we should be fruitfull in good workes , and holy life , and we see how the beares tare in peeces 42. little children at bethel that mocked elisha : their littlenesse excused them not . 2. king. 2. 23 , 24. 5. the yonger they bee in glorifying god , the greater blessing of god shall light vpon them , for admit they wote not what they say , yet god who heareth the spirit speaking in them , woateth and accepteth of their words , as if they vnderstood them , as we see in math. 21. 15. mark. 10. 14. &c. psal. 8. 2. and we see how fearefull it is , to heare a little childe sweare , curse , or name the diuell , though he knoweth not what he speaketh , all will presage that hee will approoue an vngratious childe , and is of an vncleane spirit . let parents then as the eagle and pellican , build their nests on high , that the olde serpent come not nigh their yong , and know that the best in heritance they can prouide for and bequeath their children , is pictie : and heare would i willingly for comfort and ease in this long watch ( for long a breeding but soone done away ) to parents ; giue some poore direction and open my mouth for the dumbe , prouerbs 31. 8. and speake with a stammering tongue , precept vpon precept , line vnto line , there a little and there a little , else how will babes be taught knowledge , isa. 28. 9 , 10 , 11. wherefore for the right institution of a childe , i presuppose the parents to be religious , and not of that number who wil laugh when their children sinne , but weepe if they be godly addicted . i would haue the mother who is the nurse , else is no better then an ostridge , and worse then the dragons , which draw out the brests and giue sucke to their yong , iob 39. 17. lament . 4. 3. so to frame if she can , her childes speech , that the first word hee speaketh should bee god , to perfume and sanctifie the rest of his words , and meete this should be so , for shee nurceth now the sonne of god , and therefore should be taught to name and call vpon his heauenly father : then to this word adde , blesse me , next iesu saue me , and blessed spirit of god sanctifie me . 2. as his vtterance encreaseth , teach him at his vprising to say , i praise god for my sleepe , lord keepe and blesse me this day , and likewise to thanke god for his foode ; going to bedde , to commit himselfe to the lord , euer being carefull that no vncleane thing , nor person , nor any of the children of the wicked corrupt him , in word nor deede . 3. then in this progresse as wit and discretion with plainnes of speech commeth , teach him by rote the lords prayer , then the beleefe , after the decalogue and so pithie questions , and answers concerning the principles of religion , then some short graces , which he is before and after his meals to say , with some short prayers for morning and euening to say vpon his knees : which will be all he can do the two first yeeres after he begin to speake , that is , vntill he be full fiue yeares old . 4. then to learne by heart some parts of the bible as he groweth capable thereof . and to this worke must the father likewise reatch his helping hand , and if there be more children of riper yeeres in the house whom he vseth as his play-fellowes let them in their sports teach on another ; the elder the yonger : and so their recreations shall be the more sanctified , and they will learne sooner and with greater facilitie the on of an other then of an elder instructour . 5. and if the father perceiueth him to be of ready and quicke capacitie he may acquaint him as hee thinketh best with his booke : which shall keepe him from bad company or being idle and ill occupied , then let him drop into him by familiar tearmes the name and right meaning of god his creator , of christ his redeemer , of the holy ghost his sanctifier , then of the holy trinitie in the vnitie of the dietie in as plaine easie and briefe manner as possible he can , neither shall he labour in vaine , for god will giue a wished blessing and comfort to his owne worke . 6. thus the sixth yeere of his age compleatly passed and the seauenth current : then must hee prouide him a faithful & godly schoolemaster to traine him further on in learning & vertuous educatiō , yet so that he forget not himselfe that still he is his father , and therefore is to watch ouer him and must teach him priuately : as his master publikely to know and loue the lord , and to render some reasons thereof as thus : we children must loue god aboue all because he loueth vs , he made vs of nothing then god loueth vs , for he gaue his sonne to die for vs , and gaue vs his spirit and word to sanctifie vs , and bring vs to him and therefore must wee obay the same and loue and praise god , for by these meanes he gathereth vs to the mysticall vnion of his sonnes body , and to the communion of his elect church . finally , god loueth vs , for after death he will raise vs to life , and we shall euer liue with him in heauen , and therefore must we loue and glorifie him in euery thing . then teach him to feare and abhorre sin , in thought , word , and work . and first to know as much as conueniently may be by the ten commandements what sin is , and the temporall and spirituall penalties thereof . as thus also : wee must not sinne for then god will be angry with vs , then wil he take his grace and peace from vs , then will he send vs troubles , sicknesses , death , and cast ve to hell with the diuell and reprobates . and let him learne to doubt of his doing , and demand of his parents , if this should be done or vndone , if the lord bid or forbid it , if he loue or hate it , and to conclude that if god will it : i will doe it , if not , to die rather then doe it . 7. the seuenth yeere complete and the eight current , acquaint him with the bible and the principall stories therof , as of the creation , fall , and recouery of man , of the deluge and burning of sodome , of israels departure out of aegypt , of the whole acts , and life , of our sauiour christ , &c. then with other parts thereof : and withall to make some vse thereof , as we must not breake gods commandement , for this brought sinne and misery vpon the world , wee must nor mocke the ministers , for this caused god to send beares to kill the children of bethel , maids must not be gadding about , so dinah was defloured , we must not breake the sabbath , for he that gathered stickes that day was stoned to death , nor blaspheme the lord for the blasphemer must die the death , nor with absolon dishonor our parents , nor with cain commit murther , &c. only be carefull not to ouercharge him with too many things at once , nor yet to cloy or ouer weary him , for there is nothing more pernitious then sacietie in well doing , this will cause him forsake all : but let his labours be workes of libertie , freedome , and sport , knowing that the schoole-house is called not carnificina a butcherie , but ludus a sporting and playing place , where all things bee taught and learned with ease and delight . thus let him proceede till he be readie for some calling , but euermore the parents must be watchfull that he be not carried away with ill company , or infected with the sinnes of the time , place , or his age , but that euer he proceede according to these beginnings , and while the parents bee parents , let them watch and command ouer their children , and they euer obay , &c. then thirdly , masters are to watch ouer their families , with as great care for the time being : as ouer their children , and also ouer their kindred and friends , and euery one ouer another , that their hearts be not hardened with the deceitfulnesse of sinne , and at no hand bee of cains humour to say or thinke , am i my brothers keeper . gen 4. 9. but because it were an endlesse labour to speake of all sorts of people : and of all duties belonging to them , and to euery period of mens ages , where of their be already intire volumes extant : i will surcease and speake of on or two more and referre the rest to euery godly mans consideration . the next vse serues only for a memento to the godly ministers , not to forget their names : but as in scripture they be called watchmen , ezech. 3. 17. and 33. 2. 6. 7. so must they carefully and faithfully watch ouer the poore sheepe and lambes of christ iesus : and howsoeuer most men take this to be no labour at all , and that such as are in this worke most wakefull , to be busie bodies taking more vpon them then neede , for these sheepe are as wise , and carefull for their saluation as they , else it were pitty of their liues , &c. yet gods seruants finde it an art of arts , and a science of sciences , to ouersee , and superintend this wily flocke , euer distrustfull and suspecting all plaine dealing , taking their friendly louing watchman , euer to be their greatest and most malitious enemie , and at euery bray , laboureth to hide themselues from him ; or to escape out of his fould , so that they may be resembled to fish , which bee so sharpe sighted , fearefull and distrustfull , that were it not , there be so many fishes in euery brooke and riuer , gen. 1. 20. and 48. 16. the fisher could hardly catch any : and so if the lord wrought not miraculously by his word and spirit , with his painefull minister , he should neuer catch on of them , so wilde , and vntractable they be : nay hee shall be so farre from catching them , ( be he an vsurer , a church robber , an oppressour , &c. ) that vnlesse he well see to himselfe , the fish will catch the fisher , and make him more the childe of hell then themselues , and therefore no tongue is able to expresse his care , vigilancie , labour and trauell , neuer at rest , that whereas all others , worke the sixe weeke daies : yet they rest from their labours vpon the lords day , but this poore shepheard , is to expect no rest , but as the sunne running his course : laboureth all the weeke ; but most of all vpon the lords day , and what remedie , but that as ierem 10. 19. it is their sorrow and they will beare it episcopius printer in basill had this embleme in the first page of the bookes he printed , an herne standing vpon on foote vpon a dead mans tombe or a crosiers staffe , or sheephooke , with a stone in the other clawe spying about and ready to fling it , if he spied any enemy with this impresse vnder a bishop aluding to his owne name ; which signified so much , intimating that a bishop , or minister , must as the herne bee a continuall watchman ready to encounter with euery aduersarie of gods truth , and euer ouerseeing his charge , remembring , that a man with one foote in his graue , he must die and render account of his stewardship , but seeing i my selfe haue more neede to bee instructed of them , and who of their owne accord are so wakefull , and watchfull ouer their charges seuerally , that for want of sleepe their eyes bee almost sunke in their heads , and for want of rest , their bloud and strength is out worne , that few of them liue to the yeeres of the life of their fathers , so few and euill their daies be , for that they ( good men ) voluntarily take more weight vpon them , then their weake nature is able to sustaine , in so much , that the image of death appeareth : not only vnder their feete , as to the herne but in their faces also : aboue all othermen . thus dying to the world and to all the comforts thereof : and liuing to god. the lord god of heauen strengthen them , lengthen their daies , increase his graces in them , blesse their labours and their flockes , and make vs euer thankfull to god for them , and obedient to their healthful admonitions , and instructions . and euer blessed bee the lords holy name , who hath multiplied the number of learned & zealous ministers ; in these our daies and countrey , and that in greater aboundance then in any age before vs , and those two men of singular hope , full of gods spirit , graced with most excellent gifts , whose vertues and holy life in their yong yeeres doe shine farre aboue the gray heires of their forefathers , would god we were but halfe thankfull ynough , for so admirable blessings . the ioy of the whole earth , and the gladnesse of all the world , that is , the blessed hope of the gospel shineth not a little in their gracious contenances , the lord encrease them a thousand thousand fold , and giue them double and triple his spirit , that they may be greater then all his enemies , and abide euer faithfull that through them , the king may reioyce , the magistrates be glad , their fellow ministers be backed and encouraged , the people edified , sinne abolished , idolatrie rooted out , antichrist ouerthrowne , satan troden vnder foote , hell confounded , the gospell highly farre and wide flourish , righteousnesse shineth , & god haue all the glory : so be it , and the lord say so too and ratifie it . another vse serues for reproofe of a contrarie generation , who in scripture be also called watchmen : but full sleepie and snorting , euen at noone-day , and therefore may as well be called watchmen of waking ouer their flockes , as mountaines of moouing they are blinde , they haue no knowledge , they are all dumbe dogges , they cannot barke , they lie and sleepe and delight in sleeping , and these greedie dogges , can neuer haue innough , and these shepheards cannot vnderstand , for they all looke to their owne way , euery one for his aduantage , and for his owne purpose , isa. 56. 10 , 11. they eate the fat , they cloth them with the wooll , they kill them that are fed , but they feede not the sheepe , &c. ezech. 34. 3 , 4. and whereas the watchmen of ephraim should bee with my god , the prophet is a snare of the fowler in all his waies , and hatred in the house of god , hos. 9. 8. that is , they should bring men to god , and not to be a snare to catch and pul them from god , which is abominable , and what more lamentable then to see them so hard hearted , that though the children crie for bread : yet no man breaketh it vnto them , nor affoord them on graine of salt to eate with their meate , and yet as they bee ( improperly i grant ) called watchmen , so are they ca●led the salt of the earth , math 5. 13. and therefore should season : the carnall and vnsauory soules of their people , else they themselues are no better then vnsauorie salt . if a gentlemans table be laid , and ouercouered with aboundance of meate and varitie of dishes , yet if the meate be fresh and no salt vpon the table , to what vse serueth all that prouision , but to cast it to dogs ; salt is it that seasoneth all things , so if a minister come ( i will not say to church , and season not the soules of the people ; with the salt of the word ) but if he come to a gentlemans house : and sit at table , if hee season not the company , with the 〈…〉 rie salt of his diuine knowledge , what is hee , but the shame and disgrace of the company ; and contemned , yea , cast out and troden vnder foote : as vnsauorie salt . whereas , he ought both at church , and at home , and else-where with this spirituall salt , couer and cure the putrifactions and diseases of the people . for heare it fareth with men liuing , as with beasts dying , which anone putrifies , scrawle with wormes , stinke and serue not for mans vse , vnlesse in due time they be wisely and carefully salted , so man when by sinning he looseth the life of god : and becommeth wholly earthly minded , hee forthwith begins to stinke , and to scrawle with the wormes of carnall lusts and sensualitie , with beastly and diuellish affection , which not only fill the heart and soule , but withall most fearefully come out at the mouth , in scurilous filthie talke , horrible and bl●sphemous oathes , and cursings , and at the hands , feete , and whole body , in most vngodly gestures , actions , and behauiour . whereby hee is vnsit for the table , of his heauenly father , vnlesse the faithfull minister , forthwith steppe in , and ouercouer it with his salt , and so sweeten and purifie it againe , else will all whoope at this vnskilfull cooke , that spoileth all his masters prouision for want of salting it in due time , and who if he saw a goliah come to a towne : with full intent to murther and kill all the people therein , would not rise against him , but this is a murthering of the soules of a whole parists , if the lord giue them not the more grace to prouide for themselues . what more treacherous : then to set a man a watchman ouer a citie ; who for a bribe will open the gate at first to the enemie , to slay and spoile all , and doe not these by their sleepie silence , open for sinne and satan , to seaze vpon christs inheritance , regarding nothing , but their priuate commoditie , thinking when they enter vpon a liuing , they enter vpon a farme to liue vpon or a flock of sheepe , and yet watch not herein , not so well as the shepheard of bethlem did ouer their sheepe . luk. 2. 8. and who seeth not , how foolish and dangerous it is to set vpon the walles of a citie , besieged by the enemie , a drowsie sleepie and sluggish watchman who can but snort all night , in the morning tels his dreames as they in ierem. 23. 25. 28. i haue dreamed , i haue dreamed , &c. this sinne is so hainous before god , that hee in this life ( to say nothing of that to come ) punisheth it : with on of the greatest plagues as can be named , to wit , with blindnesse of minde , hardnesse of heart , and sleepinesse and want of feeling of the sin , euer pleasing themselues herein , and condemning painfull labourers , 〈◊〉 more busie then is cause : yet no watc●man so slouthfull as will sleepe whiles his captaine is present in the campe , but christ is present euer with his drawne sword , ioh. 5. 14. and walketh in the midst of the seuen golden candlesticks , still crying to euery peter louest thou mee , feede my sheepe , feede my lambes , feede by word , by life , by hospitalitie , &c. andlo , hanniball is at the gates , and darest thou sleepe in this ca●● ? godly was that minister : who at his first entering vpon his charge , began to make his graue , to minde him of his charge , speedily to be discharged , and of his mortalitie , that he was to die and come to iudgement : and answer for his ba●lywick , and withall appointed a watchman to ouerwatch him , and cry daily to him , finish thy graue for death hastneth for thee . whose example i would these bould fellowes would imitate , and that their people would awake , these sleepers and crie to archippus , take heede to the ministery , that thou hast receiued in the lord ; that thou fulfill it , coloss. 4. 17. the ●a●t vse serues for terrour to a worse rort of people then these ; who kill and murther both the watchmen that the lord set vpon the walles of ierusalem , and together with them the people , they watch ouer , in a word ministers and people committed to their charges in taking from them , that holy tribute which god himselfe at the first establishment of church gouernment gaue his ministers , for their seruice in the tabernacle of the congregation ; and made it a law to continue for euer , as appeareth plainly in numb . 18. 20 , 21 , 22 , 23 , 24. iosh 13. 14. l●ui● . 27. 30 , 31 , 32 , 23. and because this allowance was to scant , godly men bought and gaue lands for euer . likewise deo & ecclesiae ( for vpon those termes their charters run , ) now these also are taken away , whereby gods ministers are robbed , pressed downe , kept in plaine beggery , and contempt , vnable to releeue themselues , or to furnish themselues with necessaries for their calling , and so consequently the people are for nothing , robbed of the tenth part of their goods , vnder colour of paying them for the seruice done for them in the church of god ; when they doe nothing in the church , but rather are enemies to god , to his ministers , and to the poore people , who ( by reason of this want ) die atheists , for want of preaching and instructing them in the lords waie , and the greater is this sinne , because few regard it , and so many are accessarie to this sinne , that to speak against it , is to make warre against all the world , and yet we see otherwise , the greater the insurrection is , the more is the danger specially when men robbe and inuade the king of heauens liberties , and territories , this threatneth vniuersall destruction as in the old world , the sinne of the sodomites , &c. and of the cananites and iewes . nay , this sinne is so glazed and siluer guilt ouer , that none can spie nor suspect the mischiefe thereof , much lesse are able to preach against it ( sathan vsing so all his skill to couer it , as a sinne of sinnes , and a sinne that deceiueth many : otherwise very godly men , which if they saw the horriblenesse thereof , would neuer touch it to gaine a thousand worlds ) saue they only , as suffer it and are robbed and vndone by it : yea , these hiue robbers besides the depriuing of people and ministers of their goods , that they keepe vnder their feete both ministers and people , that they shall not mute once against their sacriledge , lest these drone bees , sting them to death , and whereas all men make title to gods church and thereby contribute some portion to the maintenance of gods seruice , they blush not to bragge , and vaunt , that god nor his church , shall haue a pinne from them , whiles they liue of all they possesse , nay they will take and snatch from god and his church by force , all possibly they can ; and what title can such haue to god or holy church that impudently without law to robbe both . a lamentable case that couetousnesse and ambition , should so ouersway any bearing the name and nature of a man ; much more of a christian , that to puffe vp himselfe in pride and contempt of god and his ministery , and to prinke his wife and children in sinfull brauerie , riot , and excesse idlenesse and sensualitie , should make no conscience to bath himselfe , and his posteritie in the bloud of his brethren , yea the knowne price of christs sacred bloud , and that in all ages , and for euer too , we say ( and see it by daily experience ) that bloud will haue bloud , and the lord himselfe saith so to , in those that but kill mens bodies only , as we see in ahab and iesabell , in naboths matter , but what shall become of such as kill men , women , and children , soules and bodies , and so farre forth as in them lieth , send them to hell fire . dauid would not drinke of the water fetched from the well of bethlem , because it was the bloud of three men that went in ieopardie of their liues for it , but they eate and drinke the bloud of infinite numbers , yet make no conscience nor scruple thereof . 2. sam. 23. 15 , 16 , 17. the last of the tenne plagues of aegypt which was the soarest of all the rest , was the killing of the first borne of man and beast , for then , pharaoh rose vp in the night , he , and all his seruants , and all the aegyptians and there was a great crie in aegypt for there was not on house where there was not one dead : &c. exod. 12. 29. to 34. but this is much more fearefull and lamentable , whereby these church-champions staruing , persecuting and molesting , with an implacable secret hatred , the lords watchmen and stripping them of that god gaue them , not only one in euery house , but euery on in euery house , of euery parish , they set foote in , is vnmercifully and cruelly slaine and that not only in bodies , but also ( if gods mercies preuent not , in soules too , ioptah tooke this a strong plea against the king of ammon , iudg. 11. 24. that as he ought rightfully possesse that which chemosh his god had giuen him to possesse ; so iphtah and israel ought to possesse what the lord their god gaue them , and by like consequent may wee so reason , looke what allowance the lord gaue vs , and ours for euer , that ought we to enjoy , but hee gaue vs this holy tribute , and therefore ought we quietly enioy it , vnlesse by expresse word hee reuoke this donation , which he neuer did . but if you answer , that this is true if we could prooue that that donation in numb . 18. 20. &c. were perpetuall and neuer to be abrogated , then the tythes might stand euer iure diuine and no man take them away : without permission from god. i answer , all the learned preachers in the land almost , and all that come to pauls crosse in london , in a manner affirme and confirme it , and so doe all writers , that writ bookes of that subiect also ( as euerard digbies dissuasme , with celsus of veronas dissuasme , rob. ponts 3. sermons against sacriledge master i. howson now bishop of oxons 2. sermons . pet. rebuffus , and d. tyn●arus de decinus , richard eburnes , maintenance of the ministery : fulk . roberts reuenues of the gospell . roger fentons sermon of simony and sacriledge , master iohn rainolds vpon obadiah vers. 5. 6. ric. bernards of the ministers maintenance . mast. george carletone bishop of landaffe of tythes : william sclater of the ministers portion , sir henry spelman de non temerandis ecclesiis : sir iames sempils sacriledge against iosephus scaligers diatribe and iohn seldens historie of tythes . ) but if you obiect , that the tythes bee leuiticall , and therefore since christs resurrection abrogated ; and in that respect the ministers by diuine right cannot claime them . i first desire to learne , by what scripture doe you warrant this assertion is , that they be abrogated , but if you cannot , then by ieroms rule what soeuer cannot be prooued by scripture , it may with the like authoritie be denied as affirmed . but if you will haue them so to be , because you say so , therefore to grant it as vpon pythagor as word ; were to glory in men . and therefore i would be resolued , whether any part of the leuiticall rites be abrogated , except only such as figured the spirituall fulfilling thereof ; by christ , or his church ; and which be they ; but in my opinion tithes figure nothing in christ to be fulfilled , in any of his two natures , or three offices : and therefore are not leuiticall nor abrogated , but stand as sure as first they were enacted , vnlesse you say that as the tythes giuen leuie , for seruing in the tabernacle should stand firme vntill the messias came , who would then himselfe discharge all gods ministry , and after neuer vse mans seruice therein : which we see is not so : or else that in his daies and euer after , the church should in it selfe be so throughly instructed , that it needed no ministers , which is not so neither , and therefore tythes be no figuratiue right , and if not , i demand , why should they bee abrogated vnlesse we arrogated to our selues , wisedome aboue the lords , and could deuise a better way for the ministers maintenance , then the lord could . but admit the tythes bee leuiticall as you would haue them , and that they figure some mysticall secret we be not worthy to know : then must you confesse ( as you do ) that they be abrogated , now christ is come , and being fuifilled in him , are not to be exacted by any , nor to be payed by any parishioner to any man , for this were to ioyne with the iewes , that the messias is not yet come , which is to deny the faith , and so christ shall profit vs nothing at all , as paul prooues of circumcision , gal. 5. 3. and if so , why should any minister demand tythes , much lesse any secular man , or any parishioner pay any , seeing this is to deny plainly , that christ is come , but while we pay tythes , we looke for another , else by paying leuiticall tythes , you hold all the rectors and parsons appropriate , and also all the people in the land which pay or receiue tythes in a iewish errour , and infidelity . and by the like right , may you compell the people to pay you , sheepe , and oxen , flowre pigeons , and what not : which in old time were brought to the temple for sacrifices and offerings , which is most deuillish and absurd and this done , seeing the tythes be leuiticall and abrogated , you must out of the spirituall truth , and meaning of the leuiticall law in numb . 18. 20. draw out a spirituall true certaine law , for the ministers portion for euer , in all places of the world , and that as all changes vnder the gospell be farre more excellent then those vnder the law , so the ministers maintenance gathered out of the spirituall sense of this ceremoniall law , must in all respects be farre better , richer , and plentifull , then the legall tythes and offerings were , which yet all the learned in the world haue not found , nor neuer shall , which plainly sheweth , that this law in numb . 18. 20. is an euident explanation of a principall branch , of the fourth and fifth lawes morall , and that the tythes are and euer were , since the first establishing of the church gouernment , due by diuine right , to the ministers of gods church in all ages alike . and the like is to be said of all donaries , and gifts giuen in former time to god and his church , that is for the maintenance of gods holy and true seruice in his church , ( whether they were yeerely pensions of money , or lands , as the abbey lands ) to serue god in such places , as the abbeyes were situate , which now ought not iure diuino to bee alienated from gods ministers , and giuen or sold , to secular men , and that for these reasons . 1. what was giuen to god and his church , ( that is to the church men , that serued god in the church , yeerely and weekely ) for euer , ought not without gods expresse commandement be taken from them : and we see how caluin in hosean cap. 1. ver . 3. sharpely reprooueth king henry for this fault . 2. those lands were giuen for euer , for the seruice of god in those places only , where the abbeis stood , and therefore , were neuer to be alienated from them , that serued god in those parishes ; how soeuer religion altered , from worse to better ; but then to be the rather appropriated to the ministers , then being from generation to generation , because the lands were giuen for the true and holy religion of god , but now the ministers serue god in better measure , and manner , then did the monkes , &c. and therefore ought they the rather , now possesse them all , and they not be taken away from them . this may bee confirmed by dauids practise , who , when the leuites were to cease to carrie the arke , and tabernacle , from place to place , for the on and other , were to be put in the temple , which was shortly to be builded , dauid , though the leuites office ceased , took not away from them their lands , nor liuings , but disposed otherwise of the leuites for the seruice of the temple , 1. chron. 23. to 27. and so should it be done heare . 3. that which is once dedicated to holy vses , ought neuer to be conuerted to prophane exploits , how worthy or vnworthy soeuer , but should continue to the seruice of god , whereto it was giuen for euer , and therefore the taking of the abbey lands from the ministers , was wrongfully done , as leuit. 27. but if any will heare bee contentious ; we haue no such custome , neither the churches of god. 1. cor. 11. 16. and for me , let euery vessell sit on his owne bottome . yet ( will you say ) our learned ministers teach vs a contrarie doctrine to this , else would we forsake this sinne , repent and make large restitution ? answ. and so had you neede indeede , and i would your learned men , that hold you in sacriledge and vnbeleefe had more learning discretion , and better consciences , then to breake gods commandements and teach men so to doe ; and this we euer see , that all euill that commeth to the church , commeth euer from church men , who with the ministers arrowes , pearce the ministers hearts . for saith cyprian , the diuell hath inuented a new deuise vnder the name of learned and reformed christians to deceiue the ignorant and simple , and what dealing is this , shamelesly vpon opinion of seraphicall excellencie , to violate gods expresse lawes , and to detaine ignorant blind people , in their deepe sacriledge , and to robbe the ministers of their right and portions , and why , but because our reformed ministers forsooth , sooth vs so , and therefore it is so , alas ( poore good men ) that pinne their soules & saluation , to other mens sleues and what is this , but to exalt men aboue gods truth , and to glory in them and not in the lord , and because ye loue your sinnes ; vse all meanes to retaine them : but i wish your reformed ministers were better informed , that so you by them might bee reformed , and not thus liue and die in your fearefull sins , but this truth , ( to depart from your sacriledge ) is to tart , and ye therefore loue it not , and you know what paul writes , in thess. 2. 10 , 11 , 12. because men receiue not the loue of the truth , that they might bee saued , therefore god shall send them strong delusions , that they should beleeue lies , that all they might be damned which beleeued not the truth but had pleasure in vnrighteousnesse . sorrie i am , that this should bee verified in you ( in whome otherwise shine many good things ) which was spoken of micha , who hiting a leuite to be his priest , said , now i know the lord will be good vnto me , seeing i haue a leuite to my prophet , iudges 17. 7. 13. but he ( good man ) was fowly deceiued , for albeit he exercised a superstitious worship , knowing no better being ignorant of the truth , yet he after his manner was well affected , desired the best things , and regarded not what he bestowed vpon a priest , so that hee might bee trained in the true worship and right seruice of god , and finding this leuite , he thought to finde plaine dealing and to be throughly trained in pietie . but the leuite seeking his owne , and not michas good , ( as is apparent in iudg. 18. 20. who for better preferment theeuishly forsaketh him , and did leaue him to liue and die for him in ( his sins ) treacherously deceiued him ; whereof the prouerbe arose , good micha met with a bad leuite , and so lost labor and cost . but if micha had taken a right course , and entertained a faithful leuite , i meane a rough-tell troth , and a downe right reformer of his corruptions ) who had withal taught him the truth of god sincerely , then might he iustly and vpon good ground , perswaded himselfe that his hart being vpright , & his life blamelesse , it should haue gone well with him . and so might you , who bragge of your great rabbynesse , and build the houses of your faith vpon their words , saying to you , what we say is holy , your case differeth not much from michaes , for men ( as that leuite ) be wittie ; to prouide for themselues , and foresee that to please in ticklish causes & matters of conscience , is their best way ( which policy whē iohn baptist could not brooke ( poore man , he lost his head ) & therfore they will ( good men forsooth ) teach true doctrine but for their sweete & dearely beloued sins , as sacriledge , & abusing their ministers oppressing their tennants , robbing the poore by fine , rents , and vnmercifulnes , regarding their braue and sumptuous proud apparell , their costly buildings , their excessiue diet , with the like vices , which will not soone , nor willingly be forsaken , they shall rot in them ere they wil awake them , or fal out with them on gods behalfe , or for their saluation , which causeth our chiefest professours who abound in learning , and knowledge , yet still retaine their pride , ambition , couetousnesse , excesse , and their old sinnes vnreformed , to be ill spoken of , and their religion and profession not regarded , and how can they : when their leuites reproue them not , but by silence and consent , and further encouragements ( as in this matter of sacriledge ) giue them wished allowance and backe them therein , and doe they not well deserue their hire ? but beloued in the lord , what dealing is this , to straine gnats , and to swallow camels : to bee precise in toyes , but to winke at horrible impieties , to stumble at strawes , and leape ouer blockes , truly saith mr. perkins on matth. 5. 43. this is an infallible note of a false teacher to temper so the word of god to mens affections , and so to expound it , as both the truth of the doctrine and an euill vnreformed life may stand together and thus for michaes meting with bad leuites , so if the lord in time conuert them not , many fall to destruction , but if the leuite ( watch not ouer vs , let vs all watch in euery point , we know ) to doe his will and the lord will watch , to doe vs good in this life , and better in the life to come . well i see ( will you say ) this is an hainous sinne , but to make restitution , would vndoe me and mine . i know god is mercifull , i will with naaman in this on thing pray god to be mercifull vnto me , i will not restore it , let the ministers liue or starue , if god forgiue me , i regard them not : i answer , this is to be like the souldiers , that came to a church and hearing the people , pray for peace , said , phy pray not for peace , how shall we then liue . so you must liue , though ( as they ) vpon the spilling of your brethrens bloud , yet to cure this frensie , i will minister you a better salue for this soare , for prayers are to no effect , while your hands are full of bloud , isa. 1. 10. to 21. and 66. 3. ier. 7. 9. amos 5. 21. to 25. and it is a booke case , first , satisfie the plantife , then agree with the king , first put away achans theft , and then the king of heauen will be appeased , else fasting and prayer is to no purpose , isa. 58. 3. 6. zach. 7. 9 , 10. and 8. 16. mich. 6. 6. &c. consider all these quoted scriptures and deceiue not your selues . only bee not like that young gentleman , who would know what good worke to doe to obtaine eternall life , and when he was told that he wanted but on thing , hee would not doe it , he stood with and against christ euen for on thing , & so lost heauen and all . mark. 10. 21. and so we see most men haue on sweete sinne , as sacriledge , oppression , whooredome , drunkennesse , or the like , and in other things are vnreprooueable , for this on sinne , they will with your siran , 2. king. 5. pray gods mercie , else to be damned they will not forsake it ; as cain for his hatred to his brother herod for his brothers wise elie for correcting his children , &c. and deserued they not worthily to be damned ? who when christ did all things for them , to the spilling of his heart bloud ; will stand with him for on thing , a worldly , a transitorie , a sinne , a shame , a damnable and a cursed thing , in the iudgement of god , man and angels . but to the question : first i must say with salomon , it is a snare or a destruction for a man to deuoure holy things , and after the vowes to enquire , prou. 20. 25. that is very fearefull , it is for men to make againe and game , or sport of robbing the church , vexing and abusing the ministers ouer-mastering them , with all reuilings and indignities , as if they were the greatest theeues , and robbers liuing , vnworthie to breath vpon earth , and after to enquire if it be impietie , or how for this transgression to breake the snare of gods eternall curse , and torments in hell : truly the snare is soone broken by restitution , numb . 5. 7. leuit. 5. 16. ezech. 33. 15. this point not i , but austin thus explaneth saying . those kinde of people be worst of all others who desire to bee released from the punishment of their hainous offences and yet will still possesse the stollen thing to such the medicine of repentance is not auaileable at all , for if other mens goods , for which the transgression was committed bee not restored when it may be surrendered , his repentance is not true but counterfeit , but if hee deale truly in the matter , let him know that the sinne is not remitted except the the●● be restored , &c. oh will the church-robber say : wee will repent and will not that serue , god requires no more of any , and are we alone debarred from the generall conditions of all the world ? answ. no god forbid , and farre be it from me to encrease any mans sinne , more then the lord doth , or to cast vnnecessarie and false scruples into any mans conscience , but this i say , none can repent without faith , & where faith is , their must needs be new obedience , if then there be no amendment of life , and detesting of the sinne , it cannot be called true , but counterfeit repentance . for who can say that a fornicatour , abhors whooredome , so long as the harlot lieth in his bosome isai , willeth the transgressour wash his hands from bloud and then come and not before and talke with god , isa. 1. 16. to 19. and so is it in this case , and this is euident in , mich. 6. 10. where hee shewes a reason that hee cannot but smite them , saying , are yet the treasures of wickednesse in the house of the wicked , &c. for as the taking of the tythes doth begin , so the detaining of them continue the sinne , and so long as they continue with thee thy sinne is vnpardoned . most woefull and lamentable it is to see , what a world of iniquitie the subtiltie of the serpent hath breathed , and suggested , to intangle and snare poore soules at vnawares : wee make queries : and put cases , and beate our braines to deceiue our selues against the day of the lord : were it not faire easier ( omitting this patching ) at once and for altogether to forsake sinne , and to discharge our soules , and without all queries or doubts , to be sure of gods blessing in this life , and saluation in the life to come , and not to sell our soules to sathan , for the loane of stollen goods for a moment , and seeing there is but on thing that hindreth thee from thy god ; why wilt thou comming so nigh the land of the liuing , as foolish hobab for on sinne , renounce thy god , forfeit thy selfe , and thy family to perdition : which god forbid ; on sinne made the angels diuels , on sinne expelled our progenitors from paradise , on sin kept moses , and on sinne kept all israel aboue 20. yeere old from possessing the holy land : two only excepted , and will god aboue these dispence with your one sin of sinnes , more hainous in humane iudgement , then any of the former , and which is more , for the losse of this one capitall sinne , you shall finde treasures in heauen . oh stand not , nor sticke for one sinne , what greater infidelitie then to distrust our god , willing vs to prooue him , if he bring our tyth to his store-house , if he will not open the windowes of heauen vnto vs , and powre a blessing without measure ? mal. 3. 10. else a contrary curse , and what will be the end but bitternesse . wherefore beloued in feare and reuerence , put thy case to triall , and prooue the lord if he will not open the windowes of heauen to thee , &c. proue him if he will not multiply thy little vnto much , and blesse the nine parts more for this tythe , tenne times then before , and that litle thou now hast remaining , more then all thy former vnlawfull and vngodly tythes , prooue him if he will not send a learned minister to all parishes in the land , men able and willing to stand in the gappe betweene vs and gods wrath , and prooue him if with a crowne of glory he will not honour them that honour him in heauen eternally . but oh will on say , this counsell is harsh , for a man vpon a sudden to strip himselfe of so sweet a portion few or none can abide it . answ. so said hushai in another matter , this counsell is good but not now : yet know what our sauiour said : with men this is vnpossible , but with god all things are possible , matth. 19. 26. gen. 22. verse 14. ezech. 37. 1. &c. if thou cannot suddenly doe it , then doe it by degrees . as thus : first , consider that thou and thy predecessours haue gotten your money , you laid out to buy these abbeyes , and appropriations , with encrease ten times or twentie times more . 2. consider the iniurie and harmes you did to the ministers and people , defrauding the on of his bodily allowance , and comfortable fruits of his calling and labours , and the other of the foode of their soules , for both which thou must answer , if amends preuent not in faith and new obedience . 3. desire god to incline thy heart to his testimonies and not to couetousnesse and to worke in thee a detestation of the price of bloud . 4. confesse thy sinnes to god , and vse all meanes to be reconciled to the minister and true owner of thy wealth , and as oft as thou canst and neede requires , let him gather the crummes of his owne liuing ( which otherwise thou giuest to dogges and hogges vnder thy table , ) euer comforting him and renuing thy heauy case thus encroaching vpon gods church and tribute . 5. lay vp and purchase of the ouerplus a farme else where , and giue to god what is gods. 6. or if that will not be , become a tenant to god and his church , and yearely pay the minister so much as thou reapest aboue thy paines and charges in gathering the fruits . and faile not to binde thy posteritie in all ages , to pay the church this yeerely anuitie and holy tribute , but if thou doe neither , be assured thou shalt not long prosper , for this is a crying sin against thee and thine . and i doubt not but the lord beholding the affliction of his ministers , the crueltie and vnmercifulnesse of these transgressors , and the famine and oppression of the poore blind and ●ame of this land , will in time stirre vp the heart of some noble nehemiah , or godly ebed-melech , to speake to our most gracious soueraigne for redresse of this maladie : and so farre of this vse and remedie . hauing proceeded thus farre in the first member of watchfulnesse , for this life present , which in deede is most difficult and of largest scope , and without which the other two are to small purpose , and seeing that this weighty work concerneth all men , all women , all ages , all functions , and all dealings in the world , yea in euery thought , word , and worke , we must carefully watch , for vnder euery stone lyeth a scorpion ready to sting vs to death ; and yet to enter to euery of these particulars were infinite , i therefore for better discharging of the whole thought to annexe a few helpes to further you the more cheerefully to vndertake this watch with vndoubred assurance ( the lord assisting ) to effect it to gods glory & your comfort . whereof the 〈◊〉 helpe to watch in all our affaires , is for euery man to betake himselfe to a calling , which will keepe him from idlenesse ; and many sinnes , this calling is two-fold , generall and speciall : first , the generall calling of a christian is ( by all godly meanes ordained by god ) to endeauour to become truly religious , according to the lords gracious couenant , made and sealed at our baptisme ; the reasons why wee must make this our calling and daily exercise ; is first , for that we are full of impietie , originall and actuall ; and so liable to eternall damnation by due desert , vnlesse we labour to abolish it and become godly : and the nature and powerfull working of gods religion is such , that as a precious oyntment , it perfumeth , sweetneth , & sanctifieth , with the graces of gods spirit , the whole man otherwise , is no better then an vnsauory carrion in the nostrils of the almighty . 2. then the doctrine of eternall life is so heauenly profound and ample , that we cannot in any sufficient measure , be furnished therewith , vnlesse we make a continuall labour and practise thereof , so throughly are we inuenomed by the stingings of the old serpent , and ouercouered with the leprosie of sinne , that we are wholly vnnaturalized , and vnapt for any , good thing , vnlesse we betimes enter into this holy trade of life , this is our plough wherewith we must manure the church , gleebe of our hearts , else it ouergrowes with bryers and weeds , this is our paradise wherein we must euer be occupied in dressing it , else it will become a desart full of serpents , heare must wee euer be learning else wee forget , euer watching else our enemy preuaileth , no sleeping in sinne , then the enuious man soweth tares among our wheat , no truce with satan , for then he conquereth , no looking backe , then vnfit for gods kingdome . the second helpe is for euery man to set and settle himselfe in a speciall calling , and honest trade of life , whereby he may get a sufficient maintenance both for himselfe , his family , and the church and poore , to gods glory and good of his church , and this is gods ordinance . gen. 3. 19. that all creatures should be of some speciall calling , but man aboue all the rest , else that he should not eate , 2. thess. 3. 6. to 13. and the law of equitie requires it , that as wee enioy the fruits of other mens callings , they should likewise of ours , and so increase vnitie and amitie as bretheren , and this is our paradise wherein we should euer be occupied , else we walke not in the way of all creatures , satan excepted , who is of no calling , yet neither idle nor well occupied , we walke inordinately , busie-bodies , troublers of such as walk in the callings , open to all temptations and vanities , and yet therein so conceited and wiser then seuen that can render a reason , prou. 26. 16. and such as at no hand can keepe true watch , but euer disturbing and persecuting the watchmen of their soules , excluded from the protection of gods angels ; a gracelesse generation , and if you obserue what heauie iudgements befall the wicked , you shall finde that they are cast vpon them by the hand of god , when they ranged out of their callings as to sampson by dalila , to dauid in the matter of vriah , to i●●as , going to tharsus , to peter at the high priests fire , &c. and contrarily , that most of mens wealrh & prosperitie commeth to them by their godly and painefull walking in their vocations . but because worldlings would cast of their generall vocation to embrace this speciall only : and idlers would not labour but pretend walking in their generall calling , both complaine they cannot discharge both vocations in on day , and therefore take it sufficient to serue god on the lords day , and themselues all the weeke daies . i for satisfaction herein thus as in a diary digesting order both callings together , and what is spoken of on daies worke may bee meant and applied to euery day . first , then so soone as thou awakest out of thy sleepe , stand vpon thy watch , and awake to god , for the tempter with his vncleane suggestions , is at hand ( and know that if our first thoughts be holy after our sleepe , we be such , if vnpure , we be wicked ) then offer to god the sacrifice of prayer for thy sleepe , and life , and thine , that so the lord being first in account with thee , may graciously hold with thee all the whole day . 2. then thinke of all thy sinnes thou canst call to minde , and the punishments due to them , temporall , as eternall , pray for pardon for them and be thankefull for thy happy deliuerance from them , by gods mercies , christs merits and working of gods spirit in thee , which thou shalt the readier performe , if thou think of thy death of gods iudgement day , of the paines of hell and ioyes of heauen of the vanities and afflictions of this life , as of the momentanie pleasures thereof and how blessed are such , as furthest estranse themselues from them , and draw nightest to god in all christian obedience . 3. this done , thinke vpon the discharging of thy speciall calling this day , to gods glory , thy soules health , and good of all men , and the furthering of thy peace at thy death , and of thy reckoning in the day of iudgement . these meditations will first keepe thy minde from bad thoughts , and satanicall temptations : secondly , will sanctifie thy soule : thirdly , will be forcible motiues to prayers , and thankes giuing , and fourthly , will cause the lord draw neere thee , and blesse thee and all thou doest this day . fourthly , rising pray alone priuatly , and then publikely with thy family , and reade in their hearing some portion of holy writ , as a matter to meditate vpon all the day , which done betake thy selfe in the name of god , to thy speciall calling , and if thou thinke that these circumstances will take away a great part of thy daies worke , then rise the earlier , and continue the longer , and so haue the godly in all ages done and doe , and heare watchfulnesse sheweth it selfe to be a principall part , to bee performed of euery christian. 5. entering vpon thy worke , be careful to carrie a simple godly heart in all thou takest in hand , for if satan steppe in , by any corruption to defile thy heart , all the thoughtfull streames that from this spring flow will bee vncleane , and therefore whatsoeuer thy calling is , set thy selfe euer in the presence of god , euer fearing to omit any godly dutie , or commit any the least thing displeasing his maiestie but euer let the lord be thy feare . 6. then in doing thy work , beware thou so mind thy priuate gaine , that thou coole not any grace in thee , or quench the spirit , but do diligently , and painefully thy earthy businesse , with an heauenly minde , thy heart in thy worke euer inditing a good matter , and thy tongue vttering the same to them that are about thee . seuenthly , doe thy worke skilfully least it turne to thy reproch , doe it faithfully , not depending vpon the meanes , but vpon gods blessing , doe it constantly , not starting from it , and doe it cheerefully , vsing in euery thing a good conscience , as if you were to die before night , and discharge those duties daily which thou wouldst wish thou hadst done , if now you were a dying . eightly , liue vpon thy trade and not cunning fetches , prou. 27. 23. let thy expenses bee no more then thy comming in , yet sticke not to spend where god and charitie requireth , and what remaineth , lay vp for supply hereafter as occasions shall require . at meales looke vp to god , and being as carefull to feede thy soule as bodie , reade some part of scripture , performing some dutie of prayer before , and singing some short psalme after , not forgetting to turne thy fragments into thy almes basket , thou must not forget to catechize thy family vpon saturday , and prepare them for the sabbath , and after the exercises in the church vpon the sabbath examine what they learned that day , and then repeate the sermons out of thy penned notes vnto them , and thou and they practise them all the weeke following in this worke be discreete , kinde and mercifull to thy family , tyre not , nor chide them . 2. doe all in season . 3. be not tedious . 4. praise and reward them . 5. keepe constantly this order . as thou didst begin the day religiously so end it deuoutly , & grieue not as men climbing a steepe hill you looke backward , so take a carefull view of thy actions all the day , consider what thou didst well , and wherein thou fa●l●st or fallest be thankfull for the on , and ●ull penitent for the other , and let not thine eyes sleepe , vntill thou bee perswaded of the forgiuenesse of that , and all other thy sinne , and looke with what deuotiō thou began the day , with the same or the like end the same , and as prayer was the beginning to open the morning , so let it be the barre to shut the euening , and thus watching ouer both callings , thou canst not in thy worldly affaires sleepe nor doe amisse . heareunto may be added a third helpe , that whereas satan ( a vigilant bishop in his owne circuit as latimer calieth him ) watcheth to doe vs all harme , as a roaring lyon haunting after his pray , we must to withstand his assaults bee sober and watch , 1. pet. 5. 8 , and saith paul , put on the whole armour of god. ephes 6. 10. to 1. thess. 5. 6. to 12. for it is no good fighting with sathan with his owne weapons he is a sophister , dispute not with him in his owne logicke , he is an oratour , beware of his eloquence , he is a prince , take heede of his power , but as satan in his owne cause must vse his owne strength , so we in our cause are to vse the lords strength : and therefore the third helpe is , to put on the whole armour of god. that we may be able to stand against his assaults : for we wrastle not against flesh and bloud , but against principalities , &c. in vaine therefore it is for vs to goe about to defend our selues with holy water , crucifixes , or reliques of saints or sword , and speare , for as that leuiathan , iob 41. 17. ●0 . he will laugh the●eat , nor with saints weapons and armour , 1. sam. 17. 39. 44. but with the whole armour ( and not a peece ) of god , fo● the enemy will strike that part of the body that is naked , and what booteth it to leaue on sinne and lie open in many , 2. it must be gods armour of his owne making and bestowing , for in temptations no learning but gods , no wisedome , but heauenly can helpe vs , the lord knoweth the force of satans darts , his treacherous ambushments and peircing bullets , and therefore made this armour of huge proofe , and able to repell all the battery of sathans suggestions : whereby we must learne , not to esteeme our spirituall fight as a may-game , but as a time of trouble and aduersitie , wherein we are assaulted by mighty enemies , and oftentimes foyled and wounded , and therefore must bee valiant , and not snort in carnall securitie , that so we may obtaine the victory and triumph . 3. this armour must be put on , else what auaile the meanes of saluation , if we vse nor practise them . 4. we must not be dismated stand to it , that is as in the campe euery man hath his place appointed him , and his proper colours vnder which he is to keepe him : so all christian souldiours haue their stations , that is , their two vocations ( as is aboue shewed ) whereunto they are called of god within the limits wherof they are to containe themselues , and not thrust themselues into temptations , and leaue their standing , and if we be assaulted not flee away but stand to it , for no armour is prepared for the backe , or fligh , for that is to apostate , neither is there heare any mention made of putting of our armour , for sathan is neuer at truce with vs , nor wee with him . 5. he sheweth what graces necessarie for a christian , whereof one is the girdle of veritie . for souldiours in old time had a broad studded beetle , where with the ioynts of the brest-plate and that armour which defended the belly , loynes and thighes , were couered , so should we haue vprightnesse and sinceritie of heart , the band of all vertues , in the profession of the true religion of our lord god. the second is , the brest-plate of righteousnesse , whereby is meant a good conscience , true sanctification , and a godly life ; this iudas wanted , and therefore sathan entered into his open naked heart : thirdly , our feete must be shodde with the preparation of the gospel of peace ; where he alludeth , to the custome of souldiours in former times , who going into the fields strongly armed their legges and feete , with legge harnesse ; wargraues or buskins , to prepreserue them from the iniurie of the weather , the peircing of bryars , thornes , and such other things , as might hurt them , in the way as they marched , and from the violence also of their enemies blowes , when they were incountered ; for al which vses , the gospel serueth , in our spirituall warfare ; for they who are armed with the true knowledge thereof , and are assured of the mercifull promises therein contained , may safely walke , in the waies of godlinesse , though they be full of the briars & thornes of afflictions , and persecution . for being prepared for this profession , no thornes of aduersitie , can flight or h 〈…〉 them , the ●eete of their affections shod with the zeale of gods glory . fourthly , the shield of faith , that as souldiours haue their shields , to couer and defend their bodies , from the stroakes of the enemie , so must a christian , haue faith in christ , 1. pet. 5. 9. as dauid fighting against goliah , and this is an armour of proofe , to defend vs , against satans fierie darts , whereby the apostle alludeth to the custome of souldiours in ancient time , who malitiously poisoned their darts , whereby the bodies of those who were wounded therewith , were so inflamed that they could hardly be cured , or eased of their raging and burning paine , and such darts are all satans temptations , wherewith he woundeth vs , if they bee not repelled and quenched with the shield of faith , they will inflame our lusts to sinne , and on sinne will inflame our hearts to another , till their bee kindled in vs a world of iniquitie , as in dauid , iudas , &c. so that if we 〈…〉 ll admit one of his fierie darts , they will inflame vs to receiue another , and so our burning wounds , will torment our consciences , & most hardly admit any cure . the fifth peece of our christian armour , is the helmet of saluation , which in 1. thess. 5. 8. is called , the hope of saluation , and rom. 8. 24. we are saued by hope , for as souldiours , when they goe to the field , put on their helmets , to defend their heads from their enemies blowes , so we fighting this spirituall battle , must to keepe vs from desperation , put on hope of victorie , and the crowne of saluation . the sixt , is , the sword of the spirit , which is the word of god , this is defensiue , and offensiue , fit to defend ourselues , and offend , repell and foile the enemie , for as a souldiour , will not goe to the field without his sword , both to defend himselfe , and foile his enemy , no more must we hope , to defend vs from sathan , nor to chase him without gods word , we must fight and fence as did our sauiour , in matth. 4. 4. 7. 10. else we fight blundly or with our fists , as they in 1. sam. 13. 19. and 17. 39. the seuenth , is prayer so souldiours euer pray , and heareby , obtaine wee strength to fight , and victory ouer our enemies ; matth. 6. 13. luke 22. 40. 46. ( and in exod. 17. 11 , 12. sword & prayer beioyned together . ) the eight , is watchfulnesse , as souldiours doe in the field , who by night , as by day , are in danger , at vnawares to be assaulted by the enemies , and seeing , satan knowing his time to be but short , redoubleth his forces and watchfulnesse to destroy vs , wee must semblably , redouble our care and watchfulnesse in seeking to preuent his force , malice , and subtiltie . heare wee haue , the panoply of a christian , who thus armed , with constant , sincere , and vpright faithfulnesse of heart , in his generall and speciall calling , leading an innocent godly life , keeping in all things , a good conscience , not fearing to professe , and preach christ , yea to die for the truth of his gospel of peace , rom. 10. 15. continuing zealous for his glory , hauing faith in christ , with assured hope of saluation , carefully , and wisely vsing the word of god , to defend himselfe , and repell satans temptations , praying to god , with watchfulnesse and perseuerance , cannot faile , but winne the prize from satan , not that we trust , so much in the armour , and meanes , as in god himself , who blesseth the means . the fourth helpe , for christian watchfulnesse , is in all matters , great or small , ( if they be of any importance , or concerne saluation , or damnation ) to vse the aide , direction , and counsell of the watchman of our soules , and to suffer , no shadow of dislike , to weaken , much lesse breake , the mutuall coniunction betweene vs and our pastour : which point , though it be not regarded , but of few , ( for what faithfull minister , is almost any where reuerenced , and respected , of his owne flocke ; yet it is more important , then many be aware off : for if you will obserue , the reason , why men be so sleepie in their christian watchfulnesse , and why sathan , so foulely and fearefully , deuoureth millions , who neuer thought of any such mattor , you shall finde the principall ( if not the only ) cause to be this ; that they loue , nor fancie , nay hate the watch-man of their soules , and affect better , by many degrees , strangers then them , and so straying from their owne fold , are to often in the ruffe of their spirituall pride , caught in the briers , and deuoured of the roaring lyon , by pastour ( that you bee not deceiued ) i meane , their learned and painfull preacher , and not any dumbe watchmen which i reprooued aboue ) though they can alledge , many reasons , for their vagaring , for 〈◊〉 the sluggard , is wiser in his own conceit , than seauen men that can render a reason : prou. 26. 16. this i take to bee a secret subtilty , and an exceeding deepe fetch of satan , who as euer hee laboureth , to sowe tares in christs wheate field , matth. 13. 25. and to transforme himselfe into an angel of light , 2. cor. 11. 14. and when he doth most mischiefe ( as in tempting euah ) will not be seene to haue any hand in the worke , gen. 3. 1. so heare most s●ily and wylely he powreth out , all his poison , to inuenome , and destroy ( if possibly it might be ) the whole body of christs church , and that vnder a visour of pietie , and the holy communion of saints , and who would thinke it ? for , hee seeing the people cannot be reconciled to god , but by the preaching of the word , 1. cor. 1. 21. and 2. cor. 5. 20. which is the power of god , to saluation , to euery one that beleeueth , rom. 1. 16. and beholding , how the lord , daily thrusteth labourers to his haruest , whereby satans forces , are much weakned , and kingdome ruinated , yet , he being in this case , vnable to stop the preachers mouthes , or peoples eares , deuiseth to weaken the power of the word , in pastour , and people , first by traducing the ministers good name , and labours , then by deceiuing him , of some parts of his maintenance , or troubling him in law , &c. which sinnes as they be practised but in few places , and by the worst sort of the people ; and therefore the maladie cannot bee vniuersall , but is soone extinguished , but rather by infusing ( i wot not how , but to our sorrow we feele it ) a generall dislike , and cause lesse suspition , and distrustfulnesse betweene pastour , and flocke , and so by degrees dissolueth all holy fellowship and coniunction , betweene minister and people , for on the one part , the godly painefull preacher , seeing the stubbornnesse , and waywardnesse of his charge oppugning his instructions , and admonition ; and ( as it were of purpose , to despite him ) to set vp disorders , and for all his labours , for their reformation , to follow their owne waies , hereupon he perswades himselfe , the people loue not , nor regard him , nor his teaching , nor yet any paines he takes with them , further then stands with their lawlesse lusts , howsoeuer formally , they giue him , ciuill salutations , & plausible termes of curtesie , yet in secret , they traduce , and censure him , and his doctrine , whereupon being discouraged , and cast down , as taking his seede sowne vpon stony ground , he hath no heart , to recall them from their sinnes , but finding familiaritie to breede contempt , and truth hatred , he weepeth in secret , wisheth he had neuer come among them , but either fled with ionah to tharsis or had with ieremie some secret cottage , to finish his daies in , and neuer to preach to them in the name of the lord. and so eating vp his heart with sorrow , estrangeth himselfe from them , giueth ouer his watch , taketh his best course , to bee to liue to god and himselfe , and as for his charge , to deale with them , a far off , in generall points , and as it were at the staues end , as they can , and will abide handling , being a contentious and vnthankfull people , ) and so , if they peerish , they peerish ; the fault is theirs , and it is long of themselues : and thus the power , soule , and strength of his ministery is quite brooken , and lyeth without life in the dust . and because hee would doe some good , and get some comfort , of his ministery hee busieth himselfe in other mens charges , and so stealeth the hearts of the people , absolon-like ) from the lawfull pastour , to himselfe ; with thankes , and amends , ( to say no more . ) his people , on the other side , not abiding any admonition , much lesse reproose , at a ministers hand , contemned , distrust , and suspect both his doctrine and dealings ( being men of malitious and base minds ) deeming , he doth all in subtiltie , and of hatred , to rule them , and set vp new orders , and so abridge them of the old customes ; and albeit , hee otherwise be an honest man innough , yet is he to holy for them , for by his too often preaching , they finde him already an enemie to their peace , good neighbourhood , pleasures , and profites , and euer and anone in his doctrine , girding some , riding and deriding others , ●awning vpon his sect , and fauorites , disquieting poore honest men , and therefore is not for them , they would giue the best sheepe they haue , to bee ridde of him , if not , they will be to hard for him , doe what he can , &c. thus they cease not all , to grow on an head against him ( as sheepe when on runnes to the water , all the rest will ) to censure , carpe , and scanne all his words , trace his steps , prie into his priuate and publike carriage , wrest all to the worst , and in what they can , meete him at euery stile , and though his learning be good , yet they would , hee would follow it himselfe , and hope to finde on day to be fully reuenged vpon him , for his wrongs to them , honest quiet men , and if there be any wicked gentleman in the parish , to him will they flocke , to open their griefes and craue helpe , and counsell to driue away their parson , who in adiuellish hatred , to all ministers , and secret emulation , ( taking all honour , and reuerence giuen the minister ) to be taken from him , and that ( if he be patrone ) thinking if he could firret him out , to get all to himselfe , and put in a dumbe dogge , for seuen pound a yeere stipend , to murther the parish , and teach his children too , and what cares he , he can make friends , toward all blowes , thereupon ( in colour to gratifie the people ) he will play achitophel , and plod all he can against him , be it true or false , all is on , and these pernitious sots will sweare to any thing , so that he tell them what it is ( for memory sake ) that they must sweare vnto : and so will he not cease , first secretly , then impudently with open forces , to assault the tyred minister , either to expell him , or to bring him vnder his ferula , to speake nor doe no more , then will stand with his worships pleasure , ( forsooth , ) or if he cannot bring him to this slauery , yet , ( to keepe him in continuall trouble , sorrow , and vexation of spirit ) will set the whole parish against him , will fauour , and applaud euery on that speaketh or doth any thing against him , will ioy , and solace himselfe , when any gybe , iest , mocke , flout , slander , or abuse the minister any way , and be a bitter enemie to euery on , that liketh of or speaketh well of their preacher , and so will not spare , to turne the hearts of the people , wholly from him , that his ministery shall neuer doe them good , whiles he liueth ; which is all the diuell himselfe would haue them doe , and is so true , that it cannot be denied at all neither doe i speake all i know herein ; the lord giue them repentance speedily , for otherwise , the bloud of all their parishes , & the ministers bloud also whom they thirst after , will bee required full dearely at their hands , yet they this while , are iolly and iocund , and thinke , they doe god good seruice , in persecuting , and murthering his saints , and are sorrie , they cannot finde some hainous accusations against them , to dispatch them out of this life , which is plaine wilfull murther in heart , whereas they ought to doe them all good , deliuer their own soules from death , and bloud guiltinesse , and vse all meanes to bring the people , whose goods in great measure they possesse , and whose bodies doe them all seruice they can , to the knowledge and obedience of god , being themselues formost in the worke , and not thus shew themselues religious in nothing , but in persecuting the ministers , and turning the hearts of the people , from hearing and obaying gods word . the lord open their eyes , to see their sinnes , and make them truly religious ; else remooue them from his church and ministers , &c. now sathan hauing thus farre , infused his poison , to minister , and peoples bosoms ( as we to our shame , and sorrow see it in to many places , ) the holy coniunction betweene the pastour , and the flock , from this little sparkle , of suspition at first , is quite , and for euer dissolued , and they ( as man and wife ) quite diuorced , and separated in heart , and louing affections . and therefore , i would haue my faithfull christian , to be exceeding watchfull against this malady , and to suffer , not so much as the least shadow of dislike , to arise betweene him , and his minister , else all the exercises of religion , executed by his minister , for his saluation , shall become distastfull , and loathsome vnto him , for which contempt the lord will bring an heauy curse vpon him , for treading vnderfoot , his ordinance , and who wil then absolue him , and therefore , to preuent all mischiefes , and apostacie , or atheisme , let him instantly pray the lord , against this rupture , and straine himselfe against all dislikes , or reports , to loue his pastour , as his father , to honour him as gods seruant , to reuerence him as his guide to eternall life , and thinke nothing he possesseth to good , for him no more , then did the galatians , who receiued paul , as an angel of god , yea as christ iesus , and if it had beene possible , would haue plucked out their own eyes and haue giuen them to him . gal. 4. 14. 15. and sure it is , that neuer was their godly man , that hated his owne minister , but euer his feete were beautifull to him , neuer was bad man that loued him , and therefore deserued the dust of their feete to be shaken against him , and so let my watchman preferre his owne pastour , and in heart sincerely ( as a chast matrone her husband ) embrace him abone all other , how learned , or godly soeuer , and neuer depart from him , to heare any whiles he teacheth , let him haue his due honour and desert for deseruing best , meete it is he should be best respected & it is meete it is , that he that hath the wintering of them , should haue the summering ; for in time of plague or greatest troubles , when the flatterers forsake thee , yea and in death it selfe he must sticke vnto them ) and that the gifts which his parishioners ( in a pharisa●call spirit ) bestow vpon strangers , who doe them l●tle good be giuen as an ouerplussadge vnto him , to cheere vp his heart , and encourage him in his vocation , and so euer in all his meetings let him haue the chiefest place , and acceptance , and so should you winne the pastours heart , and cause him cheerefully watch ouer you , for your good , and be carefull , with all his cunning , and power to direct you in your priuate watchings , so that if you slept in sinne , hee would awake you , whereas your strange teacher , will rocke you on in the cradle of securitie , if you strayed from christs fold , he would turne you home and not runne with you , if he followed noysome lusts , hee would sharpely reprooue you , and not winke thereat , or glaunce a farre of , that you should not perceiue it , if you sinned of ignorance , he would instruct you , if of negligence , he would call vpon you , if of infirmitie , he would direct you , if of malice , hee would rebuke you , and so meete you at euery style , that you should not depart from the lord , if he conferred with you , it should be about our sinnes , if he aduised and perswaded you any way , it should be to your saluation , where you did well , he would commend you , if amisse , be sorry with you , if things fell out crossely with you , he would aduise you , he would reioice at our prosperity ; in your aduersitie he would comfort you in your sicknesse , and deepest disdresse , he would be our faithfull phisition , if ye mourned hee would weepe with you , if ye liued he would liue with you , if yee , died to doe you good , hee would die with you , and would euer , as well by night as day , pray god for your peace , and praise the lord for appointing him watchman ouer so gracious and thankfull a people , when as by forsaking and contemning him and his ministery and following strangers , you shall cause him neglect , you and the rest of his flocke eate vp his heart with sorrow , leaue you open to all assaults , of satan , the world and sinne , and finally , draw gods iudgements vpon him and you . but of this more else-where . but to draw to an end , for endlesse would it be to me , to recite all the helps the lord prouideth to assist , and vphold vs , in this holy watch ; for who seeth not , how god watcheth ouer vs , in euery good worke , to prosper vs therein , then his angels , attend vpon vs , all his creatures in heauen and earth fauour , and to their power helpe vs , the law directeth vs , the gospel comforts vs , the magistrate ( whose life the lord preserue ) shieldeth vs , the ministers instruct vs , the godly conferre with vs , all gods saints pray for vs , the time inuiteth vs , being peaceable , so that we may safely repaire vnto the house of the lord , and euery of vs , in these halcion daies , ( the lord be highly praised for it ) are freed from all lets , and perturbations , so that we neede not goe in feare of the enemy , nor reade in feare , nor pray in feare , as in the marrian daies , when none could reade a good booke , but still at euery period , they must be looking about , to spie , if any came to looke , and to accuse them , so that their state , was not vnlike the iewes , returning from captiuitie , who were faine to build with their trowels in the one hand , and their swords in the other , as is in neh. 4. 17. but now , ( if thou be not afraid of thine owne shadow ) thou maiest securely sit vnder thy vine , and picke vp the foode of thy soule , in peace , and worke leisurely with both hands , because the lord himselfe protecteth and watcheth ouer thee : so that no sooner art thou tempted by satan , or alluréd to sinne by his members , to leaue or forsake thy watch , but forthwith the lord of hosts sendeth forth his spirit , his angels , his graces , and all his creatures , as troopes of souldiours , and an armie royall to aide and assist thee , yea with vnited forces , to fight for thee , and so to compasse , and keepe thee that thou shalt not giue ouer thy watch , nor disgrace thy holy profession . and to giue instance , in some on temptation ; as for example , in whooredome : if ( as was ioseph ) thou be sollicited to adultery , and so to cut thy selfe from the lord , 1. cor. 6. 15. and depart from thy watch , and to open the gates of thy soule , for sinne and satan to enter in , and robbe thee of thy chastitie , and all other graces , and so make thy soule an habitation for diuels , matth. 12. 45. thy danger is great , and heare ( as a virgin in danger to be defloured , deut. 22. 24. 27. ) must thou mightily crie to the lord , for present help , else thou art vndone , now ( the lord hearing thy prayer ) forth-with sendeth out his armie royall to rescue thee , as thus . before thou yeeld to the temptation , he granteth thee time sufficient to deliberate , whether to yeeld , or not . in which time , steppeth in gods law as thy chiefe counsellour to disswade thee , condemning adultery to hell , and commending marriage as honorable : next in the necke thereof all to minde gods plague , the executioners of the sinne , threatning gods curses , in this life death and eternall damnation in the life to come ; this past , gods feare frighteth , and terrifieth thy very soule , and spirit , which causeth the soule , with all the powers thereof , to quake and mourne within thee , and thy conscience vtterly to condemne , and accuse thee , then christ sendeth his spirit , to minde thee of his sufferings , and holy couenant , the gospell setteth broad his holy promises , the holy spirit telleth thee , that thou must not defile his temple , the angels ( thy blessed watchmen ) dread thy fall , and labour to pull thee from this pit , satan watcheth for thy ruine to accuse thee , the torments of hell , as flames of lightning flash in the eyes of thy soule , hell it selfe gapeth for thee , the watchman of thy soule thundereth in thine eares , crying , stand in awe and sinne not , thy profession proclaimeth high treason against the almightie , christian fortitude encourageth to constancie , the shame of the word , and the preseruation of thy good name , deterre and violently keepe thee backe , the defiling of thy bed , abusing thy wife , blemishing thy posteritie , make thee ashamed , the loue of god , of his word , of his image in thee and her , of the church , and of heauen disswade from this frencie , yea chastitie in treateth thee to refraine from this vncleannesse , the filthinesse of the fact , and the troope of sinnes accompanying it , crie shame vpon rhee . finally , all creatures in heauen , and earth ( satan , and reprobates accepted , ) call vnto thee , to imitate their obedience , and loyaltie to thy creatour , redeemer , and sanctifier , and not to breake his couenant , damne thy soule , forfeit thy baptisme , and not receiue the grace of god in vaine : see then how god himselfe by these helps , and many more , is a present defender of thy chastitie , euen of this one gracious vertue , and in the midst of thy temptaon , opening thee away to escape with ioseph , 1. cor. 10. 13. and as of this , so of all other graces , and of the whole man ; blessed be god euermore , for his continuall & constant watch ouer vs all both in life , and death : and therefore beloued , thou being thus compassed with a cloud , yea with all helps in heauen and earth , be not wanting to help thy selfe : be sober , watch and pray , let nothing hinder nor trouble thee in this holy course of life , nor yet discourage thee , but cheerefully goe on in this watch ; set thy selfe euer before the lord , walke with thy god , let thy cheefest & onely care be , while thou liuest heere , how daily , and euermore , to passe the time of thy peregrination heere ; according to gods holy will reuealed in his sacred word , and so constantly and faithfully perseuering vnto death , the lord will giue thee a crowne of life , reuel . 3. 10. which the lord for his christs sake grant thee , and me , amen . and so farre of watchfulnesse for this life . hauing discoursed hitherto how we ought to watch ouer ourselues , during our liues , thereby to liue according to gods holy will , and to be beloued and blessed of god in this life . it followeth next to exhort my vigilant christian to watch and wait for christs comming to iudgement , to receiue at his hands , the crowne of glory , laid vp as the price and reward of a godly life , according to pauls exepctation , saying ; i i haue fought a good fight , and haue finished my course , i haue kept the faith ; from henceforth is laid vp for mee the crowne of righteousnesse , which the lord , the righteous iudge will giue me at that day , and not to me onely , but vnto all them also that loue his appearing , 2. tim 47. 8. and peter saith , feed the flocke of god , &c. and when the chiefe shepheard shall appeare , yee shall receiue an incorruptible crowne of glory . 1. pet. 5. 2 , 4. this then should bee my christians next watch , were it not that there lieth a soare and narrow bridge in the way for all flesh to passe ouer ; and that is death , the meane and limit betweene life and iudgement ; for so wee reade , it is appointed vnto men that they shall once die , and after that commeth the iudgement . heb. 9. 27. this is ineuitable , and none , be hee neuer so wise , foolish , strong , weake , ancient , rich or poore , or be he what hee can be , shall escape , but he must die , psal. 89 48. and 2. sam. 14. 14 , and therefore it is called the way of all the world , iosh. 23. 14. this is the set ordinance & inuiolable decree of god , that euery one that commeth into this world , commeth vpon this condition , charge , and arrest , not to haue any longer rest , stay , or abode heere ; as haue the trees which are fastned heere by the rootes , but quickly to passe away , as doth the sliding and running water , and then for euer to depart , so soone as it shall please the lord to call for him hence : so that of all terrible things this is the most fearefull , this is the last act of the tragedy of mans miserable life to kill him dead , and looke how death leaueth vs , so shall the last iudgement finde vs ; for in this act sathan winneth or loseth all : and to aggrauate the matter , death is not onely implacable , sparing none , which caused the heathen ( though otherwise ouer-superstitious ) neuer to sacrifice to death , because it would bee bribed by no offerings nor prayers , but vncertaine is his comming ; for we wot not when , where , nor after what manner it commeth , but often when we least looke or wish him , when we are worst prouided , when we would faine yet a little dresse our lampes , & buy the oyle of grace , then commeth hee in poast , and most terribly vexeth vs to the renting of soule and body , and how in the very agonies of death , or in the point of our departure out of this life , he handleth vs , further then we see with our eyes , which is dolefull enough , we cannot tell , and therefore cannot to any purpose command & charge the watch . in other cases we are inlightned by the word , and our owne experience concurring . heere the word is silent , and experience haue we none ; and which is more , none of those men mentioned in the old and new testament , to be raised from the dead , as 1. kin. 17. 22. and 2. kin. 4. 34. 36. and 13. 21. and math. 9. 25. 27. 52. luke 7. 14. ioh. 11. 44. acts 9. 40 and 20. 10. nor yet mat. 17. 3. spake a word , nor left any thing in writing concerning the state of such as departed this life in that moment , neyther what apparitions they saw at their last expiration , nor what temptations , what accusations of sathan , what manner of appearance before christs tribunal sear , how acquitted , how condēned , which if they had , then shuld we haue spoken by sure experience , & known how to watch for the things done in death , but knowing nothing , our wisdom is to speak nothing : and seeing al men die , some soon , some late , some after one fashion , some after another , but all full of sorrow and heauinesse , as euery one that goeth to the house of mourning may perceiue it stands vs much on hand to watch for it , and in all places , & at al houres to be ready appointed for it , that watcheth vs in euery place , & at al houres of the night , as day , to kill vs : neither booteth it vs to waste our goods on physitians to keepe vs frō it ; for albeit they promise faire , yet they & their babes die as soon as others , our lawers cannot in this book-case plead , no not for their owne liues , no king so welthy , no sampson so stout , no horse so swift , no spear so long , no armor of proof so sure , but as the behemoth & leuiathan , he scorneth all . therefore to preuent all the hurts & harms that accōpany death & such as die vnprepared , i gather this doctrine . all gods children , must whilest they liue heere ( seeing they know they must die ) bee exceeding carefull to watch and wake for deaths comming , whensoeuer it be , least it come suddenly vpon them , and so surprise and take them away vnawares and vnprepared : the proofes be in isa. 38. 1. the lord said to hezekiah by isaiah , put thine house in order , for thou shalt die , and not liue . and this did all the godly fathers before their death , as abraham disposed and prouided for his children before his death , gen 25. 5. 6. isaak & iacob blessed their children , gen. 27. and 48. and 49. so did moses blesse the twelue tribes , exhorting them also to serue the lord : and the like did ioshua , deutr. 33. iosh 23. and 24. and dauid did the like , prouiding further for the temple and the functions thereof , 1. chron. 22. to the end of that booke , that god might bee serued after his death , better then while he liued abraham , iacob , and ioseph , had an holy care for their buriall , gen. 23. and 49. and 50. simon and paul desired to die in peace and bee with christ our sauiour , and steuen commended their soules to god , forgaue and prayed for their enemies , &c. then moses desired god to teach him to number his dayes , that he might apply his heart to wisedome , psal. 90. 12● this also by a voyce from heauen is confirmed to be a blessed thing , as reu. 14. 13. blessed are the dead which hereafter die in the lord , euen so saith the spirit ; for they rest from their labors , and their works follow them : and contrarily , how fearefull it is to die vnprepared , we see in that corne hoorder , who when hee made most account to eat , drinke , take his ease , and be merry , that night his soule was taken from him , luk. 12. 15. to 23. reasons ratifie this truth likewise . 1. all our former watchings ouer all our life is lost labour , if in this point we become sleepy and secure . 2. to die is one of the greatest works and most dangerous ro●kes mans life is subiect vnto , if heere wee make shippewracke , wee are vndone for euer ; for what auaileth it to liue godly , and die wickedly ? not one iot , as ezech. 18. 24. 3. at our death time satan is most subtle , busie , and fierce , to ouerthrow our faith ; for if now hee preuaileth against vs , he hath gotten his wished desire , but if now he be vanquished , he is out of hope euer to preuaile , and so layeth downe the bucklers at our feete for euer : therefore stands it vs much on hand to watch , and for want hereof many goe meerely to the pit of perdition . 4. death by this premeditation and preparation will be more welcome vnto vs , for dangers foreseene are lesse greeuous . 5. i shall more easily contemne this world , by often thinking that i am a stranger in it , and abstaine from many sinnes which otherwise i would commit , and will repent of all my sins committed , and omitted , and the rather , because all gods elect did so and were saued and so shall i. 6. god commands vs to watch , for commanding vs to watch for the day of iudgement , he will haue vs make a godly death , for as wee die , so shall wee be iudged , and therefore must bee watchfull , and pray much for a godly end . 7. if we performe this duty , many commodities accompany it , if not vndoubted damnation to all that die in sin vnrepented ; for death in it selfe is the way to hell to the wicked , but to the godly a portall , by which the soule passeth out of the fraile body to heauen ; or is as the angell that guided peter out of prison , and sets them at liberty , acts 12. 8. 9. whereas to the wicked it is a cruell sergeant to arest and cast them into prison . the first vse serues for instruction for my vigilant christian , how hee is to watch generall and speciall for death : the first generall care whereof is , in leading a godly life , and then shall hee be sure of a godly and blessed death ; for eternall life , hath three degrees , one in this life , when a man leades a new sanctified heauenly life , and can say truely that now hee liues not , but christ liueth in him , galath . 2. 20. and this all such can say as doe vnfainedly repent , beleeue , and obey , iustified from , and sanctified against their sinnes , and haue the peace of conscience , with other good gifts & graces of the holy spirit , which are the earnest penny of their saluation ; the second degree is in the end of this life at our death , when the body goeth to the earth , and soule to god ; the third at the last iudgement , when body and soule revnited doe ioyntly enter into eternall blisse , and of this first watch , i haue spoken in the first part before . then secondly we must watch and be in readinesse for the second degree of eternall life , euen for death ; for man goeth to the house of his age , as eccles. 12. 5. that is , towards his graue , and therefore must prepare for it , and labour to pluck out of our hearts that erroneous imagination , wherewith euery man naturally blesseth himselfe , thinking so highly of himselfe , that though hee had one foot in the graue , yet beleeues hee shall not yet die : and what a folly is it for man to stumble thus at the threshold , ere they be aware of the house , many charge , and chide , olde age to come vpon them vnexpected , but who compelleth them thus falsly to conclude ? so if any complaine of deaths vnlooked-for approach , wee may answer , who bade them bee so foolish , as not to looke for him ? cruell and vnmercifull death makes league with no man , though ( as isai saith , chap. 28. 15. 18. ) the wicked make a league with death , that is , in the fond imagination , thinking that death will not come neere them , though all the world should be destroyed ; and seeing this naturall corruption is in euery mans heart , we must daily fight against it , and expell it out ; for so long as it preuailes , we shall be vtterly vnfit to make any preparation for death , but will bee like the foolish debtor , that keepes no account of his debt , and then maruells how the creditor should remember to demand it : thou hast owed this debt euer since thou wast borne , and before thou wast borne , and is it strange , that now , after some yeares past , thou art called vpon for it ? what if the day of payment be not expressed in the counterpane , that which is presently , and at all times due , must continually be in readinesse . thirdly , we must labour to meditate often and seriously of our death , and of the state of the dead whereunto wee all hasten ; for rich & poore shall lie down alike in the dust , and the wormes shall couer them , saith iob. chap. 21. 23. to 26. but because our selfe-loue and world inesse is so great , that wee account nothing so bitter and vntoothsome , as the meditations of our departure , as ecclus. 41. 1. o death , how bitter is the remembrance of thee to a man that liueth at rest in his possessions , vnto the man that hath nothing to vexe him , and that hath prosperitie in all things , yea vnto him that is able to receiue meate : and therfore let vs strengthen this practice with prayer , as did dauid and moses , psal. 39. 4. and 90. 12. so wee may bee inabled to resolue our selues of death continually , for how soeuer by a generall speculation wee thinke sometimes something of our ends , yet vnlesse the spirit of god be our schoolmaster to teach vs this duty , wee shall bee neuer able soundly to resolue our selues of the presence and the speedines of death , for hee alone must lighten our mindes with knowledge , and fill our hearts with his grace , that wee may rightly consider hereof , and so esteeme of euery day and houre , as if it were the very day and houre of our death . so the dangers foreseene will be lesse greeuous , and we shall more easily contemn this world , with the vanities thereof , and keepe our selues in good fashion , ( according to the prouerbe , remember the end , and thou shalt neuer doe amisse , ecclus. 7. 36. ) and approoue right christians : for ( as saith gregorie ) the life of a christian is nothing else but a continuall meditation of death ; and as a watchman euer thinketh and looketh for the enemies comming , and therefore will not sleepe ; so must wee often meditate of death , and make account that euery present day shal be our dying day , and euery night our bed to be our graue : and so for that remnant of time wee haue to liue euer walke in the feare of god , and so hee shall neuer need to feare death , who by a godly life hath giuen due entertainment to the feare of god. we must not onely be euery day willing to die , but bee ready with oyle in our lamps , esteeming euery day the last day of our liues ; which that wee may the more cheerefully doe , we must endeuour before death come , to pull out the stings of death , that is , the power & strength thereof , by true repentance and faith in christ iesus . sampson was soone vanquished when the philistines found where his great strength lay ; and thou mayest put safely a serpent in thy bosome , if thou pull out his sting , so take sinne away which is the sting of death , then may death ( as a bee without a sting ) hum and buzze about thine eares , but not harme thee : wherefore if wee would liue when we are dead , wee must die to sinne , and to the world and flesh while we are aliue , and not omit these duties . 1. to humble our selues for all our sinnes past , confessing them wholly against our selues , and in prayer crying instantly to god for pardon of them . 2. for the time to come , to turne to god , and to carry a purpose , resolution , and endeuour in all things to reforme both heart and life , according to gods word . 3. we must euer beleeue in christ , by whom the sting of death is taken out , for they onely feare death , who feare and doubt whether christ died for them ; if then death hath bin slaine by christ iesus , then now to the faithfull it is no death , but a sleepe , a separaration , a passing from the world , and a going vp to god , a disioyning of the soule from the body , philip. 1. 22. 23. ioh. 13. 3. and a consecration ( as if wee said ) it is a solemne ceremony by which the faithful are wholly consecrated and dedicated vnto god , to the end that hereafter they should render vnto him , no other sacrifice , nor exercise , but to sing and set forth the prayses of god , & to sanctifie his holy name , and so it is called baptisme also ; for that by death we passe ( as israell through the red sea and iordan ) to the holy land of the liuing : for the thing that maketh vs most feare death , is , that we behold it in the myrrour of the law , which sets it forth vnto vs vnder a shape , and shew that is very fearefull to looke vnto , and vnder the forme of a sergeant , armed with the anger and wrath of god , and accompanied and guarded with all the threats and curses of the law , against all those that violate & transgresse the same , who commeth violently and implacably to serue his writ to arest vs , to appeare before gods high tribunall , ( all excuses set apart ) and to receiue the sentence of damnation to hel fire eternally , without ease or release , baile or maine-prize ; which dealing of death is so terrible to the flesh and soule of a sinner , that the very remembrance of it is exceeding bitter to a man that is sowsed and soaked in the pleasures of this world ; for it now flattereth none , regardeth no persons , weigheth not friendship , careth not for rewards to looke vnto , but in imagination is very grimme , ougly , and cruell , and killeth downe-right without mercy where it hitteth , and who can abide his comming . now to free vs from this sight , fright , and feare , we are to behold death in the myrrour of the gospell , stinglesse , disarmed , and conquered by christ , and so swallowed vp in victory for vs his beloued and elect. 5. seeing then that the sting of death is sinne , and that the power and force of euery mans particular death and iudgement lieth in his owne sinnes , wee must heerein be exceeding watchful to spend our time and study in vsing all good meanes , that our sinnes may be remoued and pardoned ; for see how many sinnes be in thee , so many stings of sinne be in thee also , which wound thy soule to death : therefore let not one sin remain , for which thou hast not humbled thy selfe , and repented seriously : and if we will liue eternally , let vs begin to liue that eterna'l life before wee die , which is the first degree of eternity . let vs now rise to a new life , by the first resurrection , that we may haue part in the latter , reuel . 20. 6. and now labour for sauing knowledge , that we need not be catechized on our death-bed . now labour we for true peace of conscience , that we be not to agree with our aduersary when we are arested , and when it is too late , we hauing nothing to pay , yet we see to our sorrow , that of all businesse this is least respected , much care is for the tenement the body , little for the tenant the soule , and least for the landlord christ iesus . but such as hasten not their worke , shew they looke not for their master , and they that take no care of paying their rent , shew they despise their landlord , to their own losse , hurt , and confusion . 6. study , and exercise daily the art of dying , most men lay how to liue in the world , but a christians care should be how to die well out of this world , and that master-care carrieth about all the inferiour and subordinate cares and affaires of this life : therefore let vs invre and accustome our selues daily , by little and little to die before death come ; for hee that leaues the world before the world leaues him , reacheth the hand to death , as to a welcome messenger , and with simeon departs in wished peace : and as men that are appointed to runne a race , exercise themselues before in running , that they may get the victory , so should we begin to die now while we are liuing , that we might die well in the end ; so paul , 1. cor. 15. 31. said , that hee died daily , not so much for that hee was daily in danger of death , by reason of his calling , but for that in all his dangers and troubles hee inured and exercised himselfe to die ; for when men do make the right vse of their afflictions , and endeuour to beare them patiently , humbling themselues as vnder the correction of god , then they begin to die well : and to doe this indeed , is to take an excellent course . he that would mortifie his greatest sinnes , must begin to doe it with small sinnes , which when they are once reformed , a man shall be able more easily to ouercome his miseries ; so likewise he that would beare the crosse of all crosses , namely death it selfe , must first of all learne to beare small crosses , as sickenesse , troubles , losses , which may fitly be tearmed little deaths , and the beginning of death it selfe , and wee must first of all acquaint our selues with these little deaths , before wee can be able to beare the greatest death of all . against the afflictions and calamities of this life , are as it were the harbingers and purueyors of death , and we must first learn how to entertaine these messengers , that when the master shall come , wee may in better manner welcome and cheere him . 7. as many as bee able to doe any good seruice , eyther for gods glory or his church , or common-wealth , or to any priuate man or woman , because his departure hence is vncertaine , and the night of his day draweth on , hee must hasten with all speed to doe it , lest death preuent him , and it be laid to his charge , so that hee loose his reward , for this point note , eccles. 9. 10. iohn 9. 4. galat. 6. 10. and hee that hath care to spend his daies in well-doing , shall with much comfort & peace of conscience end his life , for he that labours for the good of others , shall be beloued while he is here , and lamented when he is gone ; but such as onely make worke for themselues , as hogs at the trough , both liue without being desired , nor beloued , and dying are neuer missed , nor lamented . let vs then doe all to gods glory and mens good , and thus farre of our generall watch . next followes our particular vvatch for death , as thus . so soone as wee feele sickenesse seize vpon our bodies , then is it high time to begin our particular watch and preparation for death : where , 1. wee must consider whence our sickenesse commeth , euen by the speciall prouidence of god ; and the cause of this affliction is our sinne , as lam. 3. 30. mich. 7. 9. math. 9. 2. iohn 5. 14. wherfore is the liuing man sorrowfull ? man suffereth for his sinne , and though there be no other causes of our death , yet sickenesse comes ordinarily and vsually of sinne : and therefore speedily must we make a new examination of our hearts , and all our liues passed , & say with israell : let vs search and try our wayes , and turne againe vnto the lord , lamen . 3. 40. and so labour to bee reconciled vnto him in christ , though wee haue formerly beene long assured of his fauour . 2. wee must make a new confession vnto god of our new and particular sinnes , not forgetting the old , specially the sinnes of our youth , and ignorance before our calling : and thereto . thirdly make new prayers , and more earnest then euer before , with vnexpressed sighes and grones of the spirit , and that for pardon of the same sinnes , and for full reconciliation with god in christ. in the exercise of these three duties stands the renouation of our faith and repentance , whereby they are increased , quickened , and reuiued : and the more sickenesse preuailes in the body , the more should we be carefull to put them in vre , that spiritual life might encrease , as temporall life is decayed , then are we to forgiue , and desire to be forgiuen of all the world , specially of our owne minister . 4. if our paines and sickenesse discourage vs , wee are to set speedily our house in order , and then send for our parish minister , who if it may be , must not be absent from vs while breath is in our bodie , but to exhort , perswade , encourage , answere our doubts , pray with vs , and for vs , help vs in our feares and temptations , and ( as a bride for her bridegroome make vs ready , attyring vs in the wedding garment , and robes royall , for the marriage of the sonne of god : neyther must their godly neighbours be now absent , but as they haue been formerly privy to our godly liues , so if we accuse and condemne our selues , they must testifie the truth of vs , further then the ministers knowledge extends , and so comfort and set them as eye and care-witnesses of our former life , in assured hope of vndoubted saluation . 5. and because no godly meanes must be omitted to preserue life till god take it away , the physitians skill is not to be refused , obseruing this order ; that where the diuine ends there the physitian must begin , and not contrarily ; for let vs neuer look for health in body , vntill wee haue a faithfull and sanctified soule , desiring god to blesse the meanes he vseth for vs , which we truely cannot doe vntill our consciences perswade vs of the pardon of our sinnes . 6. this done , let vs set our soules in order , and see how wee stand in the fauour of god , and so shall wee die more voluntarily , quietly , and patiently , and let vs labour that our sinnes die in vs , before we die in the world : and consider we , what an excellent thing it is for vs , to end our liues before our deaths , and in such sort , that at that houre wee haue nothing to doe but to die , and that then we haue need of nothing , no not of time , nor of our selues , &c. but sweetly and comfortably to depart this life . 7. this sanctified preparation will cause vs , not onely ioyfu●ly and cheerefully to depart this life , but withall ( in ful and hopeful assurance of a glorious resurrection ) first to commit our wiues and children , and people , vnto the protection of almighty god , to receiue them at his hand in his b●essed kingdome againe . secondly , then to render vp to the lord , our speciall callings and talents , with their well-occupied encrease . and last●y , ( as to the best keeper , our bodies , life , and soules ) beseech his grace , as he in mercy and of his vnspeakeable loue gaue them vs , and all temporall and spirituall good things with them ; hee will now in like fauour and mercy receiue them againe , and keepe them safe for vs vntill the day of iudgement , and then bestow them and himse●fe vpon vs , & grant we may euer be with him , and he with vs. 8. in the last agony of death we must draw vnto vs al strength of body and soule , & now in this ●ast combat quit vs like men . as 1. we are to rest by faith vpon the presēt fauour & mercy of god in christ , perswading our hearts & soules , that now , neyther death , nor life , nor angells , nor princip●lities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature shall be abie to separate vs from the loue of god , which is in christ iesus our lord , r●m 8. 38. 39. and so plucking vp ●●r broken hearts , shew our selues to be that which long we laboured for , viz. to be true christians . 2. then let heart , tongue , and voyce bee imployed onely in prayer to god for patience in our anguish , for comfort in this our greatest distress , for strength in our temptations , and for wished and victorious deliuerance from them , for a godly end and a ioyfull receiuing , and conducting of vs by his holy angels , vnto abrahams bosome , yea , endeauour to dye praying ; for now our weapons be but prayers & teares , sighes and groanes , misery must ca●l for mercy , and let our last words be , lord be mercifull to me a sinn●r : lord iesu receiue my soule : come lord iesu , come quickly . and thus with our ●iues let vs breake vp our watch . and thus farre of our watch against death : yet there bee , that for better keeping of a true watch , and performing of this most necessary necessity thoroughly , contriue this preparation vnto a weekes worke , or weekely diarie , sorting for euery day of the weeke vnto themselues certaine deuout exercises and meditations , so as though they were to die presently , that day ; as thus : the first day of the weeke , they wholly spend in this meditation , that they are morta●l and must die ; and therefore they so vse and dispose of the commodities of this life , and their callings , as though before night they must hence , labouring to obey that cōmandement of christ , luk. 12. 35. 36. let your loynes be g●rt about , & your lights burning : and ye your selues like vnto men that wait for their master when he will returne from the wedding , that when he commeth and knocketh , they may open vnto him immediately . blessed are those seruants whom the lord when he commeth shall find waking , &c. and so , set their house in good order , for they must die . the second day they spend in meditating vpon death , the precedents and horror thereof , to whom they willingly yeeld , yet so , that by faith in christ , true repentance , and renued obedience , they sweeten the ta●t sharpnesse thereof , whereby they shall be able ( they doubt not ) cheerefu●ly & comfortably to drinke of this cup , math. 20. 22. 23. the third day they thinke vpon their sins , and with broken and contrite hearts confesse them to the lord. psal. 32. 5. 6. 7. and that with such vehement feruency of spirit , & earnest sweating agonie in soule , as if within that day or houre they shuld by death be attached . the fourth day , with their greatest deuotion , and most careful preparation , they come to the holy communion , which they call viaticum , and so victuall themselues therewith for reliefe in their iourney to heauen , ioyning therevnto the reading and preaching of gods sacred word , applying the same to the present purpose , so nye as may be , suting and agreeing with christs last sermon in the chamber before his death , iohn 13. and 14. 15. and 16. not without prayer , and praise to the holy trinity . i he fift day they spend in meditation and prayer , for the more liuely and effectuall working of gods holy spirit in their harts , the better entertainment of gods sacred word in their soules , and opening of their eyes to see their weakenes , wickednesse , and accursednesse , and for wished power to ouercome all temptations assaulting their soules , specially at their death-time . the sixth day in all humblenesse of heart , and feruentnesse of deuotion , they pray for a spirituall death , wholly , heauenly , free from all doubtings , greefe , temptations , or fears , with an infallible sight of the sonne of god , in some , though small manner , & most comfortable feeling & apprehension of the ioyes of heauen , & contempt of this world , with the perfect fulfilling to them of all gods promises , made to them for the life to come ; and that whatsoeuer holy duty is in them wanting , by ignorance , or weakenesse , the holy spirit of god would suggest vnto them , and supply , that so the whole glory might be the lords , and to them in life and in death , christ should be aduantage , phil. 1. 21 ▪ and that walking through the valley of the shadow of death , they should feare nothing ; for the lord would be with them , and his angels safely conduct them to paradise . the seuenth day they giue hearty thanks to almighty god for the innumerable benefits bestowed vpon them , spiritually and temporally , beseeching his maiesty to continue the same so far forth as hee seeth expedient for them , vowing to make the rest of their life ( if any part be remaining ) a perpetuall sabbath vnto the lord , vntill they bee translated to his kingdome , where , with all his angels and saints they shall solemnize an euerlasting iubilie : then , this day they vse a deepe meditation and repetition of all the exercises of the sixe daies going before , and to euery of these dayes , they select certaine fit psalmes and praiers , &c. and thus according to my skill haue i charged my watch-man in the best manner i could deuise , to prepare for death ; and when i haue done all , i find my selfe vnable to finde the depth of this principle for want of experience , which i cannot learne vntill i dye my selfe : onely this i know , that albeit this watch be vnreprooueable and necessary for all christians , yet ( as we see in a master of fence ) if a strong champion set vpon him , he will soone set him out of all his fence , and make a foole of him ; so if death assaile vs aboue our nature and strength , wee will soone forget all these instructions , and fall to cursing & blaspheming , and no man woteth with what violence death will assault him , therefore would i wish him euer to lead a godly life , and keepe a carefull watch , annexing to the first obseruations , this weekely diary , and that circularly , that is , weeke after weeke to renew it , to our dying day , and then ( to both ) to desire the lord himselfe to watch ouer vs , else all will be in vaine , when we haue done all , we are so weake and corrupt , yea and ignorant of this way by deaths doore to heauen , but if the lord assist vs with his holy spirit , wee shall not misse of a prosperous voyage ; for if god be with vs , who can be against vs ? and questionlesse he will be with vs , if wee carefully keepe this watch ; and though wee know not the way , further then with our eyes we see it , yet he knowes it , and euery balke , and temptation , and stumbling stone , and will both put in our hearts how to answere euery temptation , and ( as peter out of prison ) will lead vs safely that nothing shall let vs , for his owne names sake . and therefore let vs confidently sticke vnto the lord , and he will sticke vnto vs , for hee hath said , i will not faile thee , neyther forsake thee : iosh. 1. 9. heb. 13. 5. luk. 22. 43. the second vse serues to put vs in minde of death ; for seeing it is thus conuenient & profitable for vs to watch against death , and so dangerous , and pernitious to forget death , vntill it sodainly taketh vs away vnprepared , we must subscribe to the iudgement of the godly , and also of heathen writers , who would haue mans life to be but a meditation of death , because it meeteth both young & old at euery stile , and for that nothing is more dangerous nor comfortlesse to any , then at an vnawares , full of sinne , and full of the world , to be arrested by death ; for if thou look about thee , thou shalt finde death painted in euery place and worke thou doest . and therefore thinke vpon it , not as thou wouldest of a thing that were to come , or some deuised figment , but euen as gods messenger now present ; and withall , not as a thing appertaining onely to others , but belonging to thy selfe : the indian gymnosophists , called brachmanes , were so carefull to make their liues a continuall meditation of death , that they had their graues alwaies open before the gates of their houses , to the end that at their going out , and comming in , they might euer be mindfull of their passage to death : and this house of earth , ( to wit our graues ) is the schoole of true wisedome , where god teacheth those that be his , the misery and vanity of this life ; and whereas the world considereth no more but the painted face of iezabel shining gaily at a window , and not the miserable and extreame parts of her , which ( after her body was eaten vp of dogges ) god would haue to remaine whole , that thereby , as in a figure vvee might see , that the world is another manner of thing indeed , then it appeareth in shew , and that we should in such wise consider the face of it , as also to be mindfull also of the extreame griefes & sorrowes , wherein the glory of it endeth . 2. king. 9. 30. 1. let vs then preuent this misery , and thinke on our death , for this will first make the proudest peacocke ●ay downe his fairer feathers , so often as hee thinketh vpon it , though hee pricke them vp againe when hee draweth his eye from this glasse . 2. it will make vs serue god sincerely , the feare of whom is the beginning of wisedome . marriners while they saile peaceably , giue themselues to all riot and disordered excesse ; but when the tempest beateth into their shippe , and death is before their eyes , they cry mightily to god : so we , rocked in the cradle of security , as in a ship , glutte the forbidden fruit ; but stricken in aduersity , loath this life , and labor for a better . 3. the memory of death causeth vs to know that none of these things can be called ours , which wee cannot carry with vs out of this world ; and therfore while we haue time , wee should doe all good with them we can . 4. in what calling soeuer a man bee , hee cannot choose but deale vprightlie in most things , if he doe but remember hee must die ; for what ambitious man would be proud of his honour and offices , seeing he must die , when all honor , wealth , and glory shall forsake him , and another shall step in his roome as proud as he , and when his glasse is runne out , another shall succeed him , &c. vntill death catch all as fish in his nette : and to what purpose should i hoord money , or purchase lands , &c. seeing that nakednesse shall be my last end , iob 1. 21. of the want of this consideration , arise all errors & deceits ; for vvho vvou●d haue a sparke of presumption to sinne , that knevv his end shortly to bee dust and ashes , or would make his belly his god , that were sure shortly his belly should become worms meat : or would bestow one penny in building , that were perswaded the graue should become his pallace : or braue himselfe in braueries , considering hee shall be turned ( hee knowes not how soone ) out of all , yea out of house and home , in a poore winding sheet . therefore ( beloued ) let vs adhorre all vanities , which doe but make vs vnwilling to die , and open the gates of our soules to all our spirituall enemies : a rule in policy it is , to vvatch and ward that city which is beseeged round about ; and such as vvould keepe their cities in flourishing estate , must euer be watchfull , as if their enemies were at the gates : so our sauiour , seeing that wee haue enemies on euery side , and that death , the terriblest enemie knocketh at our gates , & foreseeing the danger might come of our sleepie security , commendeth to his church , and commandeth watchfulnesse ; and therefore let vs not bee wanting to our own saluation , but euer desire the lord to grant vs this grace , to number our daies aright , and aboue all , to perswade our faithlesse hearts , that wee cannot heere long continue , but must die . the next vse serues for comfort against the feare of death ; for , 1. if against the comming of death wee be watchfull , and euery way prepared ( as is aboue said ) then need wee not feare death , for then we shall die in the lord , and the angell , and gods spirit pronounceth from heauen , that such are blessed , as is , reucl. 14. 13. blessed are the dead that die in the lord from henceforth , yea saith the spirit , for they rest from their labours , and their workes follow them . if then it be a blessed thing to die in the lord , we need not feare it ; for all manner of seare presupposeth some euill and danger , for we are not afraid of a good thing , but affect it offered vs , and receiue it cheerefully . if then wee be not in danger of the second death , as none that die in the lord are , it is folly to dread it , seeing it is a blessed thing . if a towne be well furnished with victualls , ( as was babilon , which was prouided for twenty yeares , as writ xenophen and herodotus ) though the towne be besieged , the people within are secure , but being vnstored , quaketh for fear , whence we may iudge of what importance it is , to preuent dangers , and be well prepared in time ; for that which astonisheth many at their death , is , that they are suddenly taken at vnawares , and vnprouided , and this makes them vnpatient , and to cry for some respit , to make them ready for death , that is , the lord must stay for them stil : but let them watchfully prepare for death , and wait for the lord as is meet , and say , come lord iesu , come quickly . 2. the vnprepared want faith ; for had they neuer so little faith , it would free them from this feare , and would animate them against all terrors , as psal. 46. 1. &c. for as the body , so long as the soule remaineth therein , liueth ; so man , so long as faith abides in his soule , needeth not feare death , no more then we feare sickenesse , whiles wee enioy perfect health , or pouerty while wee abound in wealth . 3. there is no feare of death , where there is no sinne ; for sinne is the cause that god depriueth vs of life , but the vigilant and godly , in time pull out the stings of death , and in christ their sins are couered , and not imputed vnto them , psal , 32. 1. 2. rom. 4. 7. and they sinne not , 1. iohn 3. 9. yea now , to them death it selfe is slaine , and swallowed vp in victory , by the death of christ , 1. cor. 15. 54. 55. 56. foreseeing that the prick or sharpnesse of death is sinne , and the power of sinne is death , iesus christ hath accomplished the law for vs , and thereby taken away the sting of death , so that it shall neuer hurt vs any more , and so to vs death now is no death , but an entrance to life . 4. god is euer with the elect in their troubles , and will not for sake them , and though they walke in the valley of the shadow of death , they will feare nothing , psal. 23. 1. 4. gen. 46. 4. luke 22. 43. hee being with them , how can they feare ; to say nothing , that he is in league and couenant with them , to doe them all good , and to remooue from them all harmes and hurts , as isa. 43. 1. &c. feare not , i haue redeemed thee , i haue called thee by name , thou art mine , when thou passest through the waters , i will be with thee , and through the riuers they shall not ouerflow thee , when thou walkest through the fire , thou shalt not bee burnt , neyther shall the flame kindle vpon thee , &c. 5. death is but a passage or vvay to life , which now is so broad and smooth beaten by all gods saints , that a man may blindly , in the darke , tread it without stumbling . 6. such as die in the lord , rest from their labors , and their workes follow them : and what labouring man after his dayes toyle and trauell would not rest from his labours , and betake him to his bed , and sleep : so we by death shall rest from all the miseries whereunto this life is subiect , and shall sleepe as in our beds , and what a blisse is this , specially to the godly , who of all others in this life bee most miserable ; for they are subiect , not onely to the common calamities of this life , as of sicknesse , pouerty , losses , &c. but also besides these , the world doth hate reuile & persecute them , & that so bitterly and extreamely , that many of them be imprisoned , racked , and tormented , and cruelly put to death , as heb 11. 36. &c. and 2. cor. 11. 23. &c. so that to them it is a great happinesse to rest from their labours , and yet to rest from their labors by death , is but a part , and not perfect blisse or happines ; for then a labouring oxe , or trauelling horse were happy when they died , yet they loath & tremble to die : but they that die in christ , haue another increase of happinesse , for they enter into glory , and their workes , that is , the reward of their workes follow them : for they shall bee in euerlasting ioy , why then should gods children feare death , seeing it is an end of present euills , and a beginning of felicitie eternall . 7. death bringeth vs in glory to see god our father , and iesus christ our sweet sauiour , and the holy ghost our sanctifier , of whom wee haue seene nothing hitherto , but his pourtrait described by the prophets & apostles , which one thing ought to moue vs more then any thing to desire our dissolution ; for if the queen of saba came so farre to see salomon , and to heare his wisedome , how farre should wee goe to heare a greater then salomon , luke 11. 31. saint austin wished he had liued to see , roman triumphantem , paulum praedicantem , & christum in carne : but those sights were nothing to these in the highest heauens , wher christ with all his angels & saints triumph in glory ; for now shall that blessing of our sauiour in luke 10. 23. be perfectly in vs fulfilled , viz. blessed are the eyes that see the things that ye see ; for i tell you , that many prophets and kings haue desired to see these things which ye see , and haue not seene them , &c. the only contemplation of whom , will make vs fully content , and will dampe and take from vs , the remembrance and sense of all other profits and pleasures whatsoeuer . then with him wee shall see all the angells , patriarchs , prophets , apostles , martyrs and saints of god , who haue in all ages excelled in vertue and godlinesse , with all the holy preachers , who shine as the sunne and starres in the firmament of heauen ; a sight surpassing that which socrates hoped after his death to see , to wit , the noble heathens that liued before him , as agamemnon , aiax , vlisses , &c. 8. by death our soules shall be separated from our bodies , and made more free and capable of the profound mysteries of gods hierarchy , and heauenly kingdome : for then the vaile being remoued from our eyes , and ( as nazianzen writeth ) our heauenly soules no longer pressed downe by our earthly bodies , wee shall see the lord face to face , and know him as wee are knowne , 1. cor. 13. 2. and plainely behold that which we now worship ; for them shall we enter into the sanctuary of our god , euen to the holy of holies , & there will god shew vnto vs , ( as to his intire friends ) the whole glory and riches of his house and blessed kingdome , and keepe nothing backe from vs. blessed death , wilt thou not make hast to come and conduct vs thither , for thou art the wholesome physicke which curest vs of all diseases and afflictions , and by casting vs into , and vnder the earth , liftest vs to the highest heauens , to liue with god for euer . 9. death is to vs the beginning of life , which epaminondas a heathen , at his death could see , saying to his frends , be merry , for now i begin to liue , and so ignatius , now i begin to be christs disciple ) so then in truth , death is life , and the life wee heere lead , is but a limping death , onely the one and the other are masked vnder false visages ; for ( as writes chrysostome ) our life which is full of misery hath a faire visour on , which causeth fooles to loue it , and death , which is the beginning of life , hath a foule visage to fright boyes and fooles , which causeth it to be feared and hated for want of wisedome and true iudgement , but take off the maske , and thou shalt see death very amiable , and life odious and terrible . 10. death is to be desired before life , and the day of our decease , before the day of our natiuity . ( i meane in respect onely of temporall good and euill , prosperity & aduersity , else not ) for by our birth wee enter to sorrow , and by death end it , and goe vp to god , wherefore in olde time sepulchers were built in gardens , as ioh. 19. 41. not only among our sports to put vs in mind of our ends , and so to vse the same moderately ; but also to teach vs that ioy and pleasure is a consequence of death , and an entry to gods paradise of pleasure : and therefore let vs liue to god , and death shall not hurt vs. the fourth vse serues for terror to the wicked , who hearing of this early watch and preparation for death , will none of it , they bee not so foolish as to defraud themselues of the comforts and delights which god gaue them with the frightfull thoughts of gastly death : this would bee able to fright a fearefull simple body out of his wits , and to draw honest neighbours to desperation , and what needs this pudder ? shall not wee be saued as our neighbours , and vvhat doe wee desire more ? doth euery man so as you say , or shall all that prepare not so as you prescribe , be damned ? our fathers , nor forefathers euer taught vs any such matters , and we will not , nor desire to bee better then they : as for you , ye be vncharitable men , god forgiue you . i answer : here is a great deale of good stuffe pact together , if wee had time to vndoe and consider it . but in the meane while , know ye that wee desire nothing of you more then the lord exacteth of his dearest children , and therfore not to be trodden vnder foote by you ; for we liue not by examples , but by the lawes of the almighty , whereunto all men ought in all humility bee obedient , before father , or life it selfe , neyther is heere any thing pressed , but what your selues know to be requisite , and could wish ye did , if you ( as many and most men doe , and you must ) lay vpon your death-beds , knowing & feeling what they miserable men doe . yet if you refuse this diet as ouer tart , take then your owne , no man will blame me for giuing you good counsell ; and because i giue you ouer , yet follow wise salomons aduise , and that the rather , for that without compulsion , you often , of your owne accord , vse it , viz. goe to the house of mourning , for there is the end of all men , and hee that is liuing , taketh it to heart . eccles. 7. 2. where hee would haue all men bestow sometime daily to think what pressures and agonies shall assault vs at the houre of death ; and for the better consideration hereof , hee would haue vs goe to the house of mourning , ( and not of banqueting ) and there behould a man dying , and that we should marke the heauy accidents , and painfull passions of that houre , and take it to heart ; for as it fareth to day with him , so shall it tomorrow fare with thee , and with all the world : this thou canst learn without his or any further direction , for comming to the house to visit thy neighbours , there shalt thou see a very sick man , forsaken now of naturall heat , his senses without much mouing , his face like lead , the bowles of his eyes sunke in his head , his mouth full of fleame and some , his throat ratling , his tongue swollen , his necke winding euery side , his breast beateth and panteth for life , ready to burst for paine , the veynes still , all infallible tokens of death . now take this to heart , and take the case to be thine own , for this is the way of all the world , and then now seeing and viewing such perplexed extremities in others , reflect , and represent the like image to bee shortly in thy selfe , imagine that thou lay vpon thy death-bed , that thy physitions had now giuen thee ouer , thy friends and kinsfolke stood weeping & wringing their hands about thy bed , vnable to help or comfort thee , but rather augment the greefe of thy departure , and thou the while speechlesse and helpelesse : o how dreadfull shall this departure and last farewell be , to thee and to them ! where wealth shall not asswadge thy woe , but plunge thee deeper in the gulph of calamity , neither honours assist thee , for thou must leaue them with like vehement smart as thou gottest them , with greedy desire , and badde conscience thy wonted delights breed within thy soule , that neuer-dying worme , and neuer-quenched fire : what counsell wilt thou heere take , who formerly hast refused all good connsell , couldest not abide to heare of death , no more canst now , to goe out of thy body , will bee too intollerable , to abide within is vnpossible , to deferre the time ( to end thy will but vntill to morrow ) will not bee granted , death is in poast-haste , now art thou abashed that thou diddest not watch and prepare for this houre : oh hadst thou wist , but it is too late , now thou cryest , fye , fye vpon thy brutish behauiour , and now for feare & horror wouldest flee from thy selfe ; for then shalt thou see thy selfe beset with horrible monsters , that is , with thine owne sinnes , which ( as furies ) pursue and hedge thee in , all the time past shall seeme vnto thee as the twinkling of an eye , but the time to come , endlesse , pittilesse , and remedilesse ; so that thou maist truly say , the snares of death compasse me round about , and the pangs of hell got hold vpon mee , and i shall finde trouble and heauinesse , &c. psal. 116. 3. 4. but returne wee to our sicke man againe , whom vnexpected death frustrateth of all his counsels , and could not come in a worse time ; for now hee curteth off violently the webs of all his deuises , and with one pellet ouerthroweth all his castles built in the ayre : then commeth in the physitian with his ; it will not be , thinke ( good sir ) no longer of life , you must be gone : these be heauy tidings , then his sorrowes shall bee vnspeakeably encreased , when he recounteth with himselfe , that his body , which now hath some life in it , shall after an houre be depriued of sense , life , spirit & soule ; for if it be an hard matter to bee pulled away from these things which no doubt so neerely toucheth man , how bitter ( i pray you ) will be the separation of the body from the soule ; for such two louing familiar friends ( which haue alwaies liued sweetly together ) cannot be diuided without vnspeakable griefe , if the oxe doe commonly low and mourne when his yoke-fellow ( which was wont to draw with him ) is taken away , how will euery one of vs mourne , when the soule shall bee separated from the body , and as sathan in our life time , set forth to him gods mercy , & nothing but mercy , hiding his iustice ; so vvill he now extenuate his mercy , and presse his iustice to draw him to desperation , so that now all his sinnes vvhich hee in his life-time committed , vnrepented , & vvith so great facility , shall violently at once rush vpon him , as an armed host of bloudy enemies , vvhich vvith open eyes , hee shall novv to his shame and damnation behold ; oh how heauy and grieuous vvill they then seeme to bee , vvhich formerly vve●●-so sweet & pleasant . thus the soule fighteth vvith painefull sickenesse , heauy temptation , and feare of gods iudgement , with many mo● troubles , temporall as spirituall , at one instant on man , a sicke and a dying man , not vvoting vvhether to turne himselfe , nor yet vvhat shift to make ; for if hee looke vpvvard , hee seeth the sword of gods iustice ; if downe-vvard , his sinnes accusing him ; if to the time past , all his vanities past like a shadow ; if to the time to come , eternity it selfe , and vvhat shall he doe ? recoyle to the body he cannot , longer to abide in this sort , he shall not be permitted , but forsaking god in his life time , shall be forsaken of god in death ( if repentance preuent not ) and thus in the end , the soule remoueth to his place , and the body to the earth whence it came : now this is thy case , and therefore though we cannot escape death , yet let vs escape the sting and bitternesse of this death : for the true vvisdome of man is , to measure all his actions by the squire of his short life , and so to goe through all temporall affaires , that he lose not the eternall , and if some small losse of goods or preferment take away our sleepe , what should the meditation of assured death doe ? should vve not doe as in games of actiuity at olympus , exercise our selues some fiue yeares before , that in the day of triall , we might winne the prize , so we should now consider al inconueniences in death , and against the game day be sure to get the prize , and goe to heauen , let fore-warned be fore-armed . the fift vse serues for comfort for gods elect , who take vvarning betimes , & hasten to prepare themselues against this fearefull guests comming , & to take away all frights & feares he brings with him , meet him halfe the vvay , not to entreat for their liues , ( as shemei did dauid ) but to iustle vvith him ere he come to his full strength , to pull out all his stings while hee ( as sampson ) sleepeth : and as vve see vvhen bloudy vvarres bee at hand , such as doubt of the victory , betake themselues either to a forrein countrey a farre off , or to some noble mans seruice , vvho is the generall and commander of the vvhole field , & so escape . and so vse vvise men , seeing it vnpossible for them to escape death and iudgement , they take godly courage , and with all carefulnes prepare for his comming , and vvhen all this is done , seeing hee is like to be too hard for them in this combat , they in time betake themselues vnto the seruice of the lord of life and death , vvho vvill not see his seruants at any hand miscarry , and if they beleeue in him , though they were dead , yet should they liue , and whosoeuer liueth and beleeueth in him , shall neuer die , iohn . 11. 25. 26. for though death ( as an armed man ) assault them , to the separating of their soules from the bodies , yet all this shal to them turn to the best ; for death now hauing no further dominion nor power ouer them , departeth as a dastard curre that hath bit one of his masters sheepe , yet not slaine it , whereby the sheepheard tendereth it the more : and man thus torne , is not slaine , but dismembred a little , but the sheepheard of our soules will recouer and fully cure it : and in the meane while , the body freed of all fears and troubles , shall be honourably buried , and the lord of life will see it shall not be awaked , abused , nor miscarry , vntill he awake him vp to life , neuer to die any more ; and as for the soule , his angells shall carry him to abrahams bofome , and what looseth hee now by this combat , for though he be ouer come of death ( as christ his lord and master was ) yet he getteth the victory , and by dying , conquereth death ; and thus the day of death is the master day , & iudge of all other dayes , the triall and touch-stone of our life , the last act of the worlds comedy ; for if wee die a godly death , it honoureth all our actions , but if an euill , then it defameth and deformeth them all , yea the death of the righteous ( that is of euery beleeuing and repentant sinner ) is a most excellent blessing of god , and brings with it many worthy benefits : for , 1. death is to vs conuerted into a sweet sleepe , and our bodies shall lye in our graues as in a doulne bedde , freed from all dangers , cares , vexations , and temptations , and is the complement of the mortification of our flesh , and wee now are freed from sinne . 2. they are blessed that die in the lord , they rest from their labours , and their works follow them , reuel . 14. 13. 3. it separates vs from the company of the wicked . 4. it seateth vs in heauen , where we shall see god face to face , & iesus christ in his glory , which sight so rauisheth the holy angels , that it is the fulnesse of their contentation , as psal. 16. 11. thou will shew me the path of life , in thy presence is the fulnesse of ioy , and at thy right hand there are pleasures for euermore . yea this farre surpasseth salomons royalty commended by the queene of saba , 1. king. 10. 1. 8. 9. 5. it puts vs in possession of all these benefits that christ hath purchased for vs , psal. 126. 5. 6. for so ong as wee are in this world , wee are saued but by hope , rom. 8. 24 , but when we die , we shall fully enioy them : a ioy it was to the israelites , after their long bondage in egypt to enter into the land of promise , so to a prentice to be made free , much more to vs to bee set at the liberty of the sonnes of god in heauen . 6. if there were no death , sin would neuer end with vs , but wee should be euer ▪ filled with iniquity , our sorrowes and labours would neuer forsake vs , but wee should bee euer in soule and body most miserable , if wee died not , who would regard the death of the soule , nor prepare against the day of doome . 7. it openeth vnto vs the gate of heauen , euer since we were borne , we haue beene sailing to this hauen , and now being within sight of it , we rowe backward from it : yet no sailer , beaten with tempestuous waues , but would be at the hauen : no traueller passing dangerous waies , but would bee at home , and no godly man but would be at rest . if an old aged man would make true relation of his life , from his conception to his dissolution , and declare all the sorrows he passed through , and the heart vtter all her greefes and gripings it sustained all this while , i suppose , that not onely wee our selues , but the very angels would be astonied and wonder thereat , and euery man would take it an high blessing of god to be quickly rid therefrom . hegesias a cyrenian philosopher , did with such eloquence dilate of the miseries of this life , that many of his hearers desired wilfull death , whereupon ptolomy the king forbad him to dispute further therof in the schooles , cicero in orat. & lib. 1. ●uscul . quaest . yet ( will you obiect ) by dying the godly lose many a good thing , and the doing of many excellent workes : then to the godly , death is still an enemy , filleth vs with terrors and diseases , renteth the soule from the body most grieuously , causeth our bodies to rotte in their graues , and be conuerted to wormes meat , and then to dust and ashes : then the graue is the land of darkenesse and solitarinesse : then death driueth vs out of our vocations , & out of gods church , and depriue vs of all worldly comforts , and brings vs to iudgement : all and euery of which are distastefull and fearefull to gods saints . answ. all this is true , and wee may thanke sinne and sathan for it ; for had wee not sinned and yeelded to satans temptation , gen. 3. we should not haue tasted of death nor misery , but sinne brought gods curse into the world , and specially this ; for the reward of sinne is death , and doe we maruell that it ( as a cursed shippe is ouer-laden with cursed marchandize ) nay , wee all may thanke god it is no worse with vs , yet see gods mercy wrapped secretly in his heauie curse : for 1. though death be our implacable enemy , yet is he disarmed and vanquished , and swallowed vp of life , and though bodily death remaines vnto gods children : for the exercise of their faith , patience , &c. yet all that makes it fearefull or greeuous , are remooued , preuented , or changed and altered to the better , for none of these can hinder vs from seruing the lord , and calling vpon our god. 2. neither can our dissolution , diuorcing soule and body , impair our blisse , nor seuer vs from christ ; and this parting is but for a time , the while it resteth in hope . 3. though the body see corruption , yet neuer destruction , but euer we expect a day of restitution . 4. though we lye buried , yet the memoriall of the righteous shal be blessed . 5. though we be out of our earthly calling , yet are wee in an higher and more honourable seruice among gods angels and saints in the church triumphant . 6. and though we be depriued of earthly contentments , yet our exchange is with greater aduantage in heauen . 7. death cannot be vncertaine to them that know they must die , and daily prouide for it : and as for iudgement , we will watch and prouide for it , but woe to the vnprepared . the last vse serues for thankfulnesse to god , for this vnspeakeble mercy to vs , as in all other , so namely in this , that whereas we all , the sonnes of adam had violated gods sacred law , gen. 2. 17. and brought death eternall vpon our soules and bodies , rom. 5. 12. &c. so vnspeakeable was the loue of our heauenly father to vs , that to deliuer vs from this body of death , he gaue his onely begotten sonne to suffer death for vs , and to be made a curse for vs , to redeeme vs from the curse of the law , galath . 3. 13. and changed this second eternall death , to a temporall momentany death , making it now the gate of eternall life , and albeit that so also this temporall death seemeth , and is the greatest and most greeuous and terrible of all temporall plagues and torments , and the strength and end thereof , so that thus yet it is intollerable to all the sonnes of adam , the lord heare also , for his sonnes sake mitigateth to vs his elect , this first death also giueth vs his spirit and grace to pull out by degrees the stings thereof , that it shall not hurt vs no more then a scorpion that embraceth vs about , the sting beeing pulled out , and withall giueth vs christian fortitude in this last combate , to gripe with and ouercome death & the terrors thereof , and which is chiefest of all , not onely sendeth his holy angels in that agony to comfort vs , and to be about our beds and paths as he did to his owne sonne , luk 22. 43. but is with vs himselfe in this troble to comfort and to deliuer vs. psal. 23. and 41. 3. and often to the greater comfort of such as surviue , filleth our hearts , while we be heare , with ioy & gladnes , and with an vnspeakable heauēly light , and feeling of the very ioyes of heaven , wherby gods blessed saints , are in this case , so farre from feares & terrours , that having faithfully and blessedly past , all temptations of satan , and relikes of sin , which be their afflictions , they as men and woemen rapt to the third heaven , desire , and cry for death pray heartely to be dissolved , and be with their christ , their lord and their god , and when death commeth with his last stroake , to finish his worke , then is he most welcome , and most ioyfully receiued , and entertained by them . the lord heereby , putting a playne difference at this time , betweene the death of his holy and elect saints , and the reprobates , as psal. 37. 37. marke the vpright man , and behold the iust , for the end of that man is peace , &c. and the end of the wicked shall be cut off . the lords name be glorified euer , for this vnspeakable gift , and all others in christ , amen . and so farre as now of our watchfulnes for and against deaths comming . the third kinde of watching , concerneth our preparation against the day of iudgement , and how to be then vvith comfort discharged , and so enioy life euerlasting which depends indeed vpon the other two former watches ; for if we during our abode heere , liue godly , and depart hence ( well prepared ) in the feare and fauour of god , it cannot be but we shall be well prepared for iudgement , which is nothing else but the iust reward , or due punishment in the life to come ; for the things acted or committed in the time we liued heere . and this care likewise must be thought vpon in this life , and as our preparation for death : so this for life eternall is a forcible motiue to lead a godly life , and faithfully to occupie our talents , vntill our masters returne from receiuing his kingdome , luke 19. 13. 15. as we see in faithfull and trusty seruants , who in their masters absence will be carefull to giue the seruants their portions in due season , and themselues to be found well occupied , luke 12. 42. &c. but if they heare of their masters returne shortly , they will afresh see that all things be in good order , that they be not blamed in any respect , but if they receiue tidings that hee approacheth , and is at the doores , now they vse a third on-set ; oh how now they bestirre them 〈◊〉 how they sweepe the house ( though swept againe & againe before ) they make vp the beds , dresse and trimme the chambers , and vvhat not ? that so they may be freed from all blame , receiue their master with ioy , and be of him commended and rewarded . so , though gods elect be through the whole course of their liues , and for death also very watchfull , that so they may bee approued of god , ( come hee when he please to iudgement ) yet if by gods messengers they bee aduertised that his comming is by infallible signes at hand ; then they prepare and trimme their lamps a fresh , and so vse to the two former , a third more speciall watch , and so a threefold cable will not bee soone burst , and thrise blessed are those seruants whom their lord when hee commeth shall find so doing , luk. 12. 43. which being so , i , out of this third member and sense of my text arise this doctrine . whosoeuer will escape the dreadfull sentence of condemnation in the day of iudgement , and be receiued to eternall glory , must most carefully watch for our sauiour christ iesus comming to iudgement . before i descend to the proofes of this doctrine ( so little respected of many ) i will shew the necessity therof , that so my godly christian may be perswaded more carefully to stand vpon his watch . as first there is not a more effectuall doctrine to rouse the sluggard from his deadly security and sleeping in sinne , then to blow in his ●are , this fearefull trumpet , to call him to iudgement , and in time prepare for it : no man almost so dead in sinne , but will be awaked at this alarum . 2. who seeth not the sensuall licentiousnesse of this age we liue in , that they neyther regard heauen nor hell , but ( as an horse to the battell ) rush vpon the pikes of all wickednesse with greedines , and therefore ought to be put in minde and terrified with gods iudgements , & allured with his promises for the ●ife to come . 3. a booke case it is , that all must die and come to iudgement , heb. 9. 27. rom. 14. 10. 12. and 2. corinth . 5. 10. 11. as thou tenderest then thy saluation , remember that thou art a man & a christian : in that thou art a man , needs must thou die , yet not as a beast , to be quite extingui●hed ; for thy body shall but rest and sleepe a while in the graue , and for that terme of time , thy soule shal● be carried into a region of weale or woe . and in that thou art a christian , belieue this article of the christian faith , that thou must in body and soule rise & come to iudgment : and therfore prepare for it , & that now , for it is high time , and thou hast idled ouer-long , and it is ouer-late to make any delay . 4. sathan , mans deadly enemy , labours to hide from vs this day , so fearefull , and faine vvould perswade vs that there shall bee no day of iudgement , and preuaileth with all mockers , sadduces , and atheists his schollers , though he can neuer perswade himselfe therein , which makes him beleeue and tremble , iam 2. 19. and though it be , yet it is not in haste ; for the daies are prolonged , ezech. 11. 3. and 12. 22. out : and though it come , it shall not come so suddenly ; but a man may make som● shift to hide him in that throng , or haue respit to say his prayers , or cry lord haue mercy vpon mee , and marke it ( will satan say ) i● thou shouldst entertaine such frightfull meditations of death , of hell , of iudgement , &c. they would depriue a man of all worldly comforts , & make them weary of their liues : therefore needfull it is for them to know how it is likely to fare vvith them , if they repent not , and i would that but the very remembrance of that day , which is so fearefull to sathan , that it causeth him to feare and tremble , and which should make rich men weepe and howle , iam. 2. 19. and 5. 1. were deepely infixed in our hearts , and then should it not greatly need to call vpon them , once , twice , & thrice to watch , for then euery man would be a niniuite , ion. 3. 6. and would at euery temptation remember this counting day , whereas now ( alas ) no sooner is the thunder-clappe of gods temporall iudgements past , but with pharaoh their hearts be hardned , with israel they repent of reformation , and with hogge and dogge returne to their weltring in the mire , and to their olde vomit , as though there were no god , no heauen , no iudgement , no hell . 5. the world is wholly drowned in infidelity , luke 18. 8. and needs must bee conuinced thereof , and drawne to repentance , faith , and new obedience , that wee all may cheerefully meete the lord in the clouds , and bee saued . 6. the due meditation vpon this day , will enforce vs to contemne the world , and all the vanities thereof : seeing then they must be fired , and we iudged for abusing them ; hee that beleeueth this will soone contemne all present vanities , and hasten to future felicitie , and euer will be thankefull to god for giuing him this warning , to pul the stings of that day out of his conscience before dooms day come , that so that day bee not terrible vnto him , but a ioyfull wedding day , translating the nature of it , from a day of iudgment , to a day of redemption , & conuerting it from the door of hell to the blessed gate of heauen . 7. this doctrine of the last iudgement , is moreouer in sundry respects profitable : for , 1. it will stirre vs vp to serue god sincerely , without hypocrisie . 2. it will cause vs suruay our liues , and iudge our selues , that we be not iudged of the lord , it will also pull downe our pride , and loath the best thing that will hinder our reckoning in that day . 3. it will cause vs make no more account of this world , then of an inne , or baiting-place , and to ioy that wee haue occasion to leaue it , and the vanities thereof . 4. it is gods day of redemption , and our yeare of iubely , to warne vs to enter into the possession prepared for vs before all worlds . thus of the premises wee see that this watch appertaineth to all men , and that none must refuse this so necessary a worke . now this doctrine is proued true and sound , and is confirmed in math. 24. 42. and 25. all . &c. mark. 13. 33. out . luke 12. 35. to 49. and 17. 20. out . and 21. 25. to 37. iohn 5. 27. &c. 1. thes. 4. 15. out , and 5. 1. to 12. and 2. thes. 1. 7. out , and 〈◊〉 tim 408. apoc. 20. 12. out , and 22. 20. all which places call and exhort vs to watch and prepare our selues for this great day . this is figured in exod. 19. as the lord commanded moses to sanctifie the people against the third day : so christ bids 〈◊〉 against doomes day . 2. as god gaue signes of his comming , so did christ. 3. as moses brought the people to meet the lord , so the angels gather the elect to iudgement . 4. as the people 〈◊〉 the thunders and trumpets , so shall they feare in that day . 5. as god then deliuered the law , so then will hee iudge the violaters thereof . 6. as that day wa● for the good of the elect , ( so will this be to ) . reasons enforce this doctrine . 1. because the iudge himselfe commandeth vs so to doe , luke 11. 28. 2. gods iustice & mercy calls for this day , to punish the wicked , and crowne the godly . 3. the lord sundry times , and after diuers manners forewarned vs heereof ; as 1. by pronouncing the sentence of death , for sinne , before it was committed , gen. 2. 17. 2. by often repeating the same sentence in the law , deutr. 27. 26. 3. by the euidence of euery mans conscience , summoning ( as it were ) all men to appeare at the day appointed , before the great iudge of all the world , ioh. 8. 7. and 1. iohn 3 20. 21. rom. 2. 15. 16. 4. by his speciall temporall iudgements , that figure it as vpon the old world , sodom , babel , canaan , &c. 5. by many signes and tokens , fore-running and presaging the same . 6. by deliuering his talents to bee occupied vntill his comming againe , luk. 19. 12. 7. 7. by the word of god warning all to iudgement . 4. the ends for which christ commeth to iudgement , iustifie the same : as 1. for the glory and praise of his iustice , for all eternity . 2. inrespect of the compleat fulfilling of christs three offices , and then shall he deliuer vp the kingdome to his father , when hee hath put downe all power , rule , and authority , 1. cor. 15. 24. & e. 3. for the crowning of the elect with immortality in heauen ; for hauing abolished sinne and death , and reconciled the elect , hee shall deliuer them to his father , to be crowned with eternall glory , and shall triumph ouer all his enemies for euer . 4. in respect of men , that euery man may receiue his iust desarts , be they good or euill . 5. for the deliuerance of the creatures from the slauish bondage of corruption , whereunto it is subiect , rom. 8. 20. 6. meet and right it is that the lord should bee reuenged vpon satan and all his complices , for troubling his elect , and consequently vpon all the world , for persecuting and afflicting any manner of way his holy church ; who now ( as the bloud of abel ) cry against their oppressors , reuel . 6. 9. ●0 . luk. 18. 7. and with their prayers hasten the lord to iudgement , and so likewise do the cries of the poore , of the hireling , the stranger , widdow , and fatherlesse , deut. 24. 14. 15. gen. 18. 20. and 4. 10. & 6. 5. 6. 7. iam. 5. 4. the complaint of the angels , of satans sowing t●res , mat. 13. 27. the accusations of sathan , reu. 12. 10. and the sins of all the world , crying to god , all which hasten his comming to this great assises , and the while he stayeth and delayeth his comming ; for causes best knowne to himselfe , as the complement of the elect , &c. also he is faine by strange , fearefull , and extraordinary iudgements to punish the world ; when for want of executing iustice , men hiding their eyes , leuit. 20. 1. and to visit countries , and people , vvith strange plagues and calamities , and that for the peace of his elect , else the world would grow out of frame , & satan and his kingdom become ouer-insolent , and the poore and weake be trodden vnderfoot , and therefore there must be a day of generall iudgement . the doctrine thus proued , it followeth to giue some vses for the edifying of the conscience , whereof the first serues for confutation of all atheists , sadduces , epicures , ignorant sotts , mockers , and whosoeuer besides of that cursed crue and litter , who impudently & desperately deny there shall be any day of iudgement , and therefore without reremorse giue the raines of liberty to all sensuality , and abhominations , math. 22. 23 , and acts 23. 8. and 1. cor. 15. 12. phil. 3. 18. 19. and 2. pet. 3. 3. 4. the reasons of these foolish-witty sinners be these : the whole world stands of beleeuers and vnbeleeuers ; but there is no general iudgment day for neyther of these ; for the beleeuer hath life euerlasting , and shall not come to iudgement , but passeth from death to life , ioh. 5. 24. as for the vnbeleeuer , hee is condemned already , iohn 3. 18. and needs no further iudgement , and therefore there shal be no iudgement at all , for it is needless . i answer . by iudgement is meant sometimes absolution , as math. 25. 34. other while condemnation , iohn 5. 24. now god will iudge the iust and the wicked , eccles. 3. 17. the beleeuer shall not come to the iudgement of condemnatiō , yet shal he come to the iudgement of absolution , math. 25. 34. 40. 41. they reply : that all men at their seuerall deaths and departure out of this world , are iudged , and what needs the generall ? i answer . that ( notwithstanding this particular iudgement , ( granted ) onely vpon mens soules ) there must and shall be a generall sessions , and that for the aboue recited reasons , as also , 1. because in the first particular iudgement , the soule onely is iudged , and the body is interred in the graue , therefore meet it is , that as soule & body honoured or dishonoured god together , both should be paid or pained together , and therefore must both appeare , that day to be iudged according to their workes . 2. the lord in pronouncing his sentence of absolution , as of condemnation , will be iustified and glorified in the face of all the world . 3. the lord will haue this to bee a day of generall triumph ouer sinne and satan , and there must a day be assigned for it , and therefore are wee to watch for it . the second vse serues for instruction for gods children to bee wise and watchfull , for seeing there must bee a generall day of iudgement , wee must without delay or procrastinations prepare for it ; which ( i take ) we shall performe the better , if wee vse the few motiues offered to your considerations , to stir vp your hearts for this work , wherof i raise my first motiue from the very names and attributes of that fearefull day , for the names in part shew the nature thereof , whereof some be fearefull to rouse the sleepy sluggard , others comfortable , to encourage forward the godly , and both in time to regard their saluation , as 1. this day is called , the day of iudgement , math. 12. 36. luk. 10. 14. and who knoweth not , that to iudge , meaneth properly to doe iustice vpon malefactors ; for it is contrary to the name of sauing , deliuering , or redeeming , ioh. 12. 47. 48. and therefore thereby is meant a day of damnation , which implyeth thus much ; that in that day christ the iudge will bee so offended with his enemies , that hee himselfe will sit in iudgement vpon them to condemn them to hell ; & we know that monarchs sit not in iudgment for toyes , ( howsoeuer reprobates make but a sport of sin , pro. 4. 19. ) though they tread vnder foot , the very bloud of christ the iudge himselfe . 2. it is called a snare , luk. 21. 35. because , as birds when they fare best & misdoubt no danger , are vnawares caught in a snare ; so when the wicked are most secure , this day ( as a snare ) entrappeth them : and therefore good were it for them not to sleep in sin , nor feed on euery bait , lest being circumvented by satans snares , they cannot flie to the heauens , psal. 124. 6. 3. it is called ( as an appellatiue proper ) that day , luk. 21. 34. that is , a day of note , known to babes & children , from their cradles , to fright them from sinne , at the name of which day satan trembles , infalix felix quaketh , balthasar sinketh , the rich weepe and howle , & all workers of iniquity are quite confounded . 4. it is named a great day , reuelat. 6. 17. and 16. 14. because the great god that day will doe great workes , and determine of great matters , of the life and death of men and angels , and great is it , in that it includes in it the workes of all ages . 5. a day it is of anger & wrath , rom. 2. 5. reu. 6. 17. for then all shall drinke the cup of gods wrath , that formerly haue prouoked his wrath against them ; for hee will poure vpon them his wrath , in flouds of indignation , and streames of anger , psalm . 11. 7. and 50. 1. 2. 3. in such exceeding measure , as no witte can conceiue . 6. it is called the day of the lord , 1. thes. 5. 2. and 2. pet. 3. 10. 12. and the day of christ , 2. thes. 2. 2. and the day of god , 2. pet. 3. 12. thereby insinuating , that all other daies were the daies of men , wherin they did what pleased them ; and this while the lord was silent , psal. 50. 21. but this is gods day wherein he will speake , and thou shalt be silent : so there be but two daies of all the world , thy day , and gods day . now in this thy day , thou ( as lord of all ) dost what pleaseth thee , to anger the lord withall ; but in that day , hee will breake silence , of so many daies and yeeres , of so many iniuries and indignities done to him and his , and will answer for his honor and glory , and then shew himselfe to bee god of gods , and lord of lords : and as man in this his day , did all things heere below out of order , to gods great dishonour ; so the lord in that day will reduce them all to thir owne order , to mans confusion , and as it is greater sorrow , paine , and greefe to put an arme , once out of ioynt , in his right place againe , then it was at first to put it out ; so shall the wicked finde this cure , this day more sharper and bitterer then the putting of it out of ioynt was in their day , and it is well ; for as wee see when rebels and traitors bee imprisoned , the land is quiet , and the prince secure ; so when these rebels be cast into hell , then is god vniuersally glorified , and the church secured : and as there was a time when christ wept , luke 10. 41. and thou didst laugh , so in this day thou shalt weepe and howle , and hee will laugh at thy destruction , prou. 1. 26. 7. it is called the day of the declaration of the iust iudgement of god , according to the gospell , rom. 2. 5. 16. signifying , that howsoeuer , now matters be out-faced , and the verity of the. gospell contradicted , and that worldlings make no conscience of sacriledge , violence and oppression , and the impotent fatherlesse stranger , & widdow , appeale ( being wronged ) vnto christ the iust iudge , psal. 26. 1. to be iudge betweene them & their enemies that molest them , and yet now this appellation is not regarded , yet in this day god will declare who haue right , who doth wrong , and will bee reuenged vpon the workers of iniquity , and highly reward the wronged , for he is mercifull . 8. it is called the day of refreshing , acts 3. 19. wee see how heere the godly are persecuted , afflicted , and of all men most miserable , but in that day they shal be comforted and refreshed , and haue all teares wiped from their eyes . 9. it is called the day of redemption , luke 21. 28. rom. 8. for then all the elect shall be sure to receiue the effects and fruits of their former redemption purchased them , by the death of christ , and therfore are the godly with ioyfull hearts to watch and wish his comming , and the wicked in time to prepare their lamps : and so farre of this first motiue and appellations of this day . the second motiue to watchfulnesse for ohrists comming is , that the signes of his approaching are fulfilled by the iudgement of the learned , these signes be of three sorts : some long agoe fulfilled , others more neere at hand , & some to bee fulfilled at his comming : of the first sort , are the preaching of the gospell , through the world , math. 24. 14. rom. 10. 18. and 2. the reuealing of antichrist , 2. thes. 2. 3. of the second are the departing of most from the faith , luke 18. 8. and 2. thes. 3. 2. and secondly , terrible and grieuous calamities ; math. 24. 6. 16. thirdly , deadnesse of heart , with secure sleeping in sinne , math. 24. 37. and 25. 6. to 13. 31. luke 17. 24. &c. as in the dayes of noah and lot , fourthly , the calling of the iewes , rom. 11. 25. fiftly , many false christs and false prophets and seducers : sixtly warres and persecutions : of the last and third sort are the signes in the sunne and moone and starres , math. 24. 29. and the signe of the sonne of man comming in the clouds , of which signes further to consider , i refer to euery godly mans priuate meditation , and as he acknowledgeth them fulfilled , so to prepare himselfe , and where he doubteth of any of these first eight , to conferre with the godly learned , and not harden his heart , but euer be thankfull to our good god , who in mercy giueth vs these signes of his most gracious and glorious comming , least wee should be taken vnprouided : as when a mighty monarche , to represse the rebellion of his treacherous subiects , intendeth a parliament , and sendeth forth his messengers , with proclamations , throughout the empire , to summon and admonish all estates vpon paine of death , personally to appeare at the appointed day and place : so the father of mercies , by determinate and fore-told signes , summoneth all the world against that appointed day , to appeare before his glorious tribunall , to render a strict account of their liues , since the first creation , to that day , and to receiue their rewards accordingly , good or euill : and for their further instruction in the premises , it pleaseth his maiesty to sort his signes , so as they may be liuely vocall preachers , to direct them in the nature of the thing they signifie , and that heereby men may prognosticate without a teacher , not onely the nighnesse of this great assises , but also the greatnesse and dreadfulnesse thereof , and so at no hand be taken sleepy or vnfurnished : and so farre of the second motiue . the third motiue is the consideration of the vncertainty of that day , mat. 24. 36. mark. 13. 32. luk. 12. 39. 46. and 1. thes. 5. 2. reuel . 16. 15. all which quotations , with one voyce and consent , proclaime his certaine vncertain sudden comming , as it were flying vpon the wings of these signes , luke 17. 24. to 31. which cannot but be exceeding frightfull to vnbeleeuers . in earthly assises there is euer an appointed time , summons are sent abroad , sufficient time of preparation granted , that the while ma●efactors may procure friends or pardon ; but heere is neyther day , respite , nor warning , to king nor keysar , to pope nor prelate , but it rusheth vpon vs when we lesse would , euen as a theefe in the night , while people are asleepe in sinne , and that suddenly too , that the foolish virgins haue no time to trim their lamps , nor the pharisee to say his long loud prayers , nor the sadducie to recount his errour in denying the resurrection and iudgement , nor the hypocrite to repent of his dissembling , nor the atheist epicure , worldling , swaggerer and swearer , once to cry god for mercie , but now in poste-haste , in the twinkling of an eye , at the sound of the trumpet , appeare they must , bee they ready or vnready , a sharpe and short warning ( god wots ) to such as neuer thought of any such businesse ; this suddennesse is to the wicked , the very doore and beginning of hell , oh happy might they be , if now they might trudge directly to damnation , and not see the iudges face , whom they buffeted , and whose blessed body they sundry waies pierced ! oh that they might now hide themselues in the dens , and in the rockes of the hills , or that hils and rockes would fall vpon them , and hide them from the face of him that sitteth on the throne , and from the wrath of the lambe , for the great day of his wrath is come , and who is able to endure , reu. 6. 15. 16. 17. oh how suddenly doth this trouble & heauinesse fall vpon them as a storme , and their misery like a tempest , prou. 1. 27. oh what vnexpected speediness is this , that he hasteneth ere they had space to point at him with the finger , and say , lo there he commeth ; alas , alas , what shift can they make in this narrow strait ? how shall they answer , there so many inditements ? but they should know , that they formerly had sufficient warning , by henoch , by moses , by the prophets , by the iudge himselfe , and his apostles and ministers in all ages , by iudgements temporal , as afflictions , sicknesses , signes and wonders , death , and all the messengers thereof , but then they despised & scorned all , prou. 1. 24. isai. 65. 2. and to despise holy admonition , is to despise him that in loue sendeth him the vvarning ; which how heauy a practise it is , appeareth by gods heauy iudgement vpon balthasar , who made no vse of gods iudgement vpon his father , and therefore befell it vpon himse●fe , dan. 5. 5. luke 19. 27. and full iust it is , that such as refuse the lords proffered mercy , pardon , and peace , should feele his iustice and prepared iudgements : and if a theese cannot abide a priuy search , let him forbeare stealing , then hee need not feare it : if thou canst not abide to heare of christs sudden comming to iudgement , then watch before hand , & he cannot come vnexpected , and vnprepared to thee : else what king ( thinke you ) would take in good part to be denied lodging or entertainment at his owne subiects hand , though hee came sodainly ; much lesse if he sent him warning before-hand of his certaine comming , though the very day were vncertaine to himselfe : if such , after such faire warning should shut him out of doores , ought he not to proclaim him a traitor ? and should not the lord in equity doe the like to vs , seeing he is so often fore-told of his sodaine comming ? if a theefe should foretell that hee one night or other ( he wist not when ) would come to rifle and robbe their houses , they would watch , well appointed euery night , yet that losse would be nothing comparable to this . let them then know , that as nothing better expelleth sloth , then the certainety of dangers imminent ( as is this of gods comming to iudgement ) so nothing moueth watchfulnesse ▪ sooner then the vncertainety of the time , when these dangers shall come . and therfore to presse and imprint th 〈…〉 principle into our soules , our sauiour compareth his sodaine comming to iudgement to the daies of noah & lot , when in the middest of their iollities , sudden destruction came vpon them , math. 14. 37. 38. luke 17. 26. 28. 2. to the comming of a the●fe in the night to robbe , 1. thes. 5. 1. 2. who neuer giueth warning before hand , when hee intendeth to come ; for did he , then the master of the house would watch , math. 24. 44. mar. 13. 35. 3. to a lightning , luke . 17. 24. then which nothing is lesse expected , nothing more sodaine , more fearefull , nor yet more hurtful ; none can preuent it before it commeth , and after commonly ensueth a fearefull thunder-clappe ; so this great day , comming vnexpected can by no power of man be stopped , and beeing come , after followes the frightful thunder-clap of gods eternall curse against reprobates . 4. it is like to a snare , luke 21. 35. because as birds , when they lesse doubt , are sodainly snared and stifeled ; so the wicked when they be most secure in their excesse , and ruffe of security , ( as nabal in his feast , balthasar in his sumptuous b●nquet , dan. 5. 5. ) then this day as a snare catcheth and stifeleth them al. 5. paul resembles it to a woman in trauell , 1. thes. 5. 23. which be she lady , queen , or empresse , shee shall not scape her labour , nor delay one day nor houre , but must yeeld and bow thereto , as well as the basest beggar , and so must all yeeld to this summons : no friend , no worldly treasure , no intreaty will exempt , only due watchfulnesse will secure them . obiect . but ( alas ) if it come thus suddenly , who possible can prepare him for it ? many things are to be performed at that very instant , as to pray his maiesty not to enter into iudgement vvith vs ; now to remember his gracious couenant , and promises made to vs , and now to giue vs his spirit to comfort vs , his angels to guide and helpe vs , and himselfe to strengthen vs : but this suddennesse excludes all . i answer . salomon telleth vs of foure impossibilities , yet by watchfulnesse performed ; as 1. to know the way of an eagle in the ayre , of a serpent vpon a stone , of a shippe in the sea , and of a man with a maid , p●ou . 30. 18. 19. yet , albeit a man know not the way of an eagle in the ayre , to beware of him , yet ( come be what way he will ) a wise man will see to his poultrey , and though he see not the way of a serpent vpon a stone , to beware of his stinging , yet will he see to his footing , that he tread not vpon him , nor discerne the way of a shippe vpon the wa●es , yet will hee see to his beasts and cattell , that they become not a pray for pyrates . and finally though hee is not to suspect any harme betweene a man and a maid , yet will hee see to his daughter that shee be not defiled by any man. so , though it seeme vnpossible for vs to know at the instant , christs sudden comming , yet ( if wee bee wi●e ) wee will watch and pray , and set all things in as good order , as if now hee were comming , and at the doore : and so farre of this third motiue . the fourth motiue to watchfulnesse is , to consider the manner , how they shall rise to iudgement , and to meet the lord in the clouds , which the holy scriptures teach vs to be thus . the iudge will send his angels with a great sound of a trumpet , and they shal gather together his elect from the foure ●●indes , and from the one end of the heauen vnto the other , math. 24. 31. ioh. 5. 28. 29. and 1. cor. 15. 52. and 1. thes. 4. 16. for as god now in his church by his ministers , who cry aloud , lifting vp their voyce like a trumpet , isa. 58. 1. and speake to them to li●● and raise them vp from the deadnesse of sinne , and gather them to christ , so in the last day will he speake vnto them , in the voyce of the archangel , and in the trumpet of god to gather them to himselfe , that such as had part in the first resurrection , reuel . 20. 6. might haue now their part in the second . the vse heereof ●●rues to forewarne and fore-arme a●l men in the feare of god , to make a carefull conscience of their waies , for though they d●e once & rot in their graues , yet must they rise to iudgement , and then shall it be our only comfort , to heare the voice of the arch-angell , awaking vs out of our beds , to come before our sauiour , and with him to enter into his glory ; for now shall the body bee released from the prison of the corrupt graue , and ( as ioseph to appeare before pharaoh , gen 41 14 ) be newly attired in robes of glory , and ( ioyned againe to his soule ) ioyfully appeare before the lord , whereas the wicked ( as those tares bound in bundles to be burnt ) shall be drawne and ha●●d ( as theeues and malefactors to the barre ) to be arraigned and condemned to hell fire , math. 13. 30. and so farre of this fourth motiue . the fift motiue to watchfulnesse , is the generality of this iudgement : for all shall appeare before the iudgement s●at of god , math. 25. 32. ioh. 5. 28. 9. rom 14. 10 & 2. cor. 5. 10. acts 24. 15. reu. 20. 1. 13 and 1. 7. and is figured in ezech. 37. 2. 3. rich and poore , olde and young , none shall bee priuiledged , the priests shall not claime sanctuary , nor the people begge exemptions , nor the bidden ghuests coyne excuses , no bribing of the angells and summoners , no answering by proctor , no appearing by atturney , the iudges themselues must this day stand below to be iudged , the lawyers are put out of plea , the popes who absolued prodigally all others , must now begge for pardons for themselves , no demurres admitted , nor appealing to generall councells , or higher courts , this being the highest of all others , the husband shall not answere for his wife , nor the father for his son , nor the mother for her daughter , nor the nurce for her babe in the swathes , all must personallie appeare , yea euen those which were burned to dust & ashes , and after their ashes were scattered abroad with the winde , and part spread vpon the waters , that they should neuer rise again ( as euseb. eccles. lib. 5. c. 1. ) yet all shall rise , and that day onely adam shall see all his posterity . and if but one had beene exempted from this appearance , thou mightest conceiue some hope to bee absent , but seeing all must appeare , prepare to meete thy god. o israell , am●s 4. 12. for vvho that day hath oyle enough for himselfe , or is so iust that he may entreat for others , this vvere not only supererogation , but superarrogancy , and what place dare habour a sheb● against dauid , a traitor against his king , a runnagate from his master , and a ionah from the lord , if the angels be iudged , shall men looke to escape ? nay ( as iael sisera ) euery creature is ready to take part with the lord of hosts against his enemies , insomuch that the graue , sea , death , and hell vvill that day deliuer vp their dead , and conceale not any from him : and which is worse , ( and mark it o thou wicked man ) thou must rise , and when thou appearest in iudgement , thou shalt shew thy selfe as sinfull and wicked a man in the presence of god , and all the world as presently thou liuest here & shalt be at the time of thy death , & shalt bring with thee al the abhominations of thy sinfull life and death , to iudgement ; so that all that shall behold thee , shall ( pointing at thy filthinesse ) say , behold the man and his workes ! for thy body dying , shall rise an vng●orious , base and shamefull bodie , full of corruption , yet immortall , and thy wretched soule , as it departed out of thy body full of sinne and shame , so shall it rise againe : and therfore consider , if thou wouldest now bee loth to be rapt thus in thy ragges of sinne , and in the case thou presently standest , to iudgement : then fall not now to amend thy life , else thy abhominations all ( as a dogge his master ) will trace , yea , goe before thy face to gods tribunall ; for it is not the graue , nor any fire , but onely the bloud of christ , that shall clense thee from thy sinnes , and make thee accepted of god , 1. ioh. 1. 7. now is the acceptable time , now is the day of saluation , & now is ife eternall by thee eyther gotten , or quite lost , thinke vpon it and watch for it . but here against the reprobate cauilleth , and saith , ●ush this is a tale , the case is not so hard , but a man may make some shift , i am but low of stature , i will couch downe and hide me , and how then can i be seene or missed in such a throng and multitude , and in so busie a time : yet consider thou gods word in psal. 139. 1 , 6 , 7. ierem. 23. 24. obad. 6. 3. 4. amos 9 1. 2. 3. reuel . 6. 15. 16. 17. and 20. 13. ecclus 16. 17. and thou shalt finde this fancie vnpossible , and that nothing will nor can hide thee from the all-seeing eye of the lord , and seeing nothing workes thee this dayes shame and sorrow , but thy sinnes , then amend now whiles thou art here in this life by true repentance , faith , and new obedience , and he will both cure & couer all thy sinnes ; for christ alone is the place to hide thee in , & he will preserue thee from trouble , he will informe and teach thee in the way wherein thou shalt goe , and he wil guide thee with his eye : and thus shall euery one that is godly , make his prayer vnto him , in a time when he may be found , but in the great water-flouds , they shall not come nye him , psalm 32. 1. to 10. this is the onely place to hide thee in , euen vnder the wings of christs merits and mercies : there and no where else shalt thou bee full secure . but the gauiller will reply , that this requireth much businesse , and it is a death to many a good fellow , to leaue his folly , and labour for piety , and therefore we know , when our sauiour . walked vpon earth , he was so meeke and mercifull , and is so still , that hee would deny vs any thing that we requested of him , and will hee not now likewise be intreated at the generall supplication of all poore people appointed to death , yea almost of all the world , to grant vs this one ( and neuer but this one ) petition , that there shall neuer bee any day of iudgement , then should we liue meerely , sleepe carelesse from all feares and frights , and die ioyfully , and as for any estate after this life , we should looke for none , nor yet trouble him to prouide for vs while we be heere , for we would shift euery man for himselfe , and liue by our wits , and ( me thinkes ) he should not deny all the world this one request , so easie for him to grant , and so tending to his honour and glory , and beneficiall to vs , for now would we serue him duly , and offer euery man bountifully vnto him gifts and offerings , yea , and restore to ho●y church for gods seruice , all the spoyles taken from it ; so all things considered , hee should bee no looser ; for what losse to him to depriue a few of life eternall , seeing he hath the fulnesse and perfection of all glory in himselfe , and needs not our prayers nor praises , & better that a few busie fellows should euer loose heauen , then that all reprobates , being so many gentlemen , and so tall , proper , and faire conditioned men , should for euer boyle & fry in hell-fire : this supplication questionlesse would soone be granted , and if all will not ioyn with me , ( i know god respecteth neyther persons nor multitude ) i will my selfe request it , i know he will not deny it me . i answer . this indeed would be a fine deuise , to gather heapes of gold and ●●l●er ; for if any couetous balaam or iudas who sometimes were in high fauor with god , were bid ( as once salomon was , 1. king. 3. 5. ) to aske what hee would haue granted him , or as elisha did the shunamite , 2. king. 4. 13. 14. methinkes i see in my minde what concourse and suite would of all the world bee made vnto them , not to desire wisedome nor children , nor any temporal boone ; but that there should be no day of iudgement to as many as at a reasonable rate & price would buy it at iudas hand , euery man according to their ability : and as for kingdomes , riches , honour , and glory , hee should not bee to seeke ; for herod would giue master iudas the halfe of his kingdome , to liue securely with herodias : balthasar would make him third ruler in the kingdome , cloath him with purple , and put a chaine of gold about his necke , to deliuer him from the hand-writing vpon the wall : and felix to deliuer him from this feare of that day , would shew him no small friendship , esau to pleasure him would sell his birth-right ; satan the god of the world would giue him all the kingdōes of the world , and the glory of them , to secure him from this day : nay , who would not make a purse for this collection and contribution , yea crouch and kneele too to master iudas , to buy this immunity , no pardon to this , neuer was heauen so little regarded , nor immortality at a lower price , nor god himselfe , as now when most men are content to forfeit heauen , and depriue themselues of all the good things of god , and withall to giue to the most accursed of men ( euen to the deuill iudas ) masses of gold and siluer , which they would neuer do to the poore members of christ , to procure this cursed pardon ; and now iudas fault is , that he is not couetous enough , oh , that hee would for this pardon aske aboundantly , gold , pearles , iewels , and what not ; and hee should haue it vvith thankes , though they themselues liued beggers euer after ; for now the couetous iudge would poure out his bribes , the deceitfull counsellors his angells , the double-faced atturney his double fees ; the oppressors and sacriledgers , their ill gotten goods & spoyls of gods church ; the crafts-men their cousening money ; the physitions their spoyles of the sicke ; the vsurers their bagges , the inordinate liuers , as hunters , faulkners , seruing-men and banquerupts , their idle and false prophane theeueries , yet the poore harlot wil sell to her very petticoat , to get money for christs poore apostle , yea all theeues & robbers , murtherers and adulterers , all rogues & vagabonds , and who not , will now spare no labour nor cost , by hooke or crooke to satisfie master iudas his greedy gutte , that he shall neuer neede heereafter to sell his master for money . to conclude , what vngratious hypocrite , miserable corne-hoorder , inordinate pestilent liuer out of a calling , egregious malefactor , theeu●sh cut-purse , subtle conycatcher , filthy and beastly liuer , swaggerer , swearer , drunkard , and idler whosoeuer , yea the very a theists ( howsoeuer otherwise they contemne all , yet ) would sell all for this freedome ; for then would they open the very gates of hell to entertaine satan himselfe , and all his children , not regarding what mischiefe they did , being now exempted from iudgement and hell-sire : neyther is this my deuised fiction to sport & recreate your mindes ; as it is a lamentable truth to be mourned & sorrowed of all gods elect ; for goe through the whole world & enquire of this point , wishing euery man , as in the sight of god , to declare his conscience , and ( if they doubt not ) you shall finde , that not onely malefactors , but infinite swarmes of professors are of this minde ( if wishing would preuaile them ) that there should bee no day of iudgement , for howsoeuer in their troubles they desire to be dissolued , and be with christ , yet as weomen great with childe desire they were deliuered ; but vvhen their houre commeth , they cry out and wish it were further off . so when the time of their dissolution approacheth , they abhorre death and iudgement , which noteth they haue not yet learned to die , nor prepared for iudgement , but with that hypocrite in micha 6. 6. would bow , and bribe the lord with burnt offerings , and calues of a yeere old , with thousand of rammes , and ten thousand riuers of oyle , and giue his first-borne for his transgression , and the fruit of his body for the sin of his soule , which plainely conuinceth that there is no faith vpon the earth , luke 18. 8. this is the case of all men almost , that they would giue any thing that there should bee no day of iudgement , and that because their consciences tell them , that the day of iudgement is their very day of execution : and therefore to escape this day , regard not though they depriue all gods elect from heauen , yea god himselfe from his honor and glory , christ iesus from his body mysticall , the church and themselues be transformed to beasts , in body and soule dying together . and this is a notable touch-stone to try mans present state god-ward : if with simeon , paul , & iohn he mourne for death , and cry lord i●su come quickly ; he would not contribute one penny to this pardon , if otherwise , it is high time to awake from this sleepe . a godly matron desireth the returne of her husband , and reioyceth to heare hee is at hand ; but a strumpet is contrarily affected : and so it is in this case betweene the elect and reprobate . but whosoeuer thou art , ( to answere this impious request ) thy money perish with thee : no money will alter the decreed counsell of the god of heauen , for his elect : the iudge of all the world will not be bowed at any mans petition to deal vnrighteously , no though noah , iob , moses , and daniel entreated him , ez● . 14. 14. to 20. for god is not as man that he should speake and not doe ; he abhorres thy money-marting , and will not fell thee for mony , that which was neuer bought for mony , psal. 49. 7. and if there should be no day of iudgement , gods elect would wish they had neuer been born , for this day makes them full amends for the manifold vexations and indignities of this life , and deliuering them from this body of sinne , clotheth them with christs righteousnesse , as with a wedding-garment , and ioyneth them to him as the body to the head , or wife to the husband eternally : let this bee then the conclusion forall , wee must all appeare before gods iudgement seat , and giue account to the king of kings of all our workes , and as many as haue tasted the forbidden fruit , must ( if repentance preuent not ) dye the death . but yet , because thou shalt not depart comfortlesse from me , i will shew thee a ready & easie way to procure the lords fauour , that there shall bee no day of iudgement for thee ; that is , that thou be not damned with the wicked , neuer runne to balaam nor iudas , for they are out of fauour now with the iudge , and cannot helpe themselues : nor yet to any angell nor saint , for they haue oyle little enough for themselues , and when they haue done all , they are vnprofitable seruants ; but doe thou ( following the iudges aduise in luke 14. 31. ) distrusting thy weakenesse and disability before-hand appease his wrath with these holy subtilties . first , let vs ( thou and i ) examine our soules thorowly , and suruay our whole liues , then speedily from our harts confesse and repent vs of our former vnreformed liues , and vpon the knees of our hearts ( with the publican ) cry mightily for pardon and peace at the iudges feet , and he is mercifull and ready to forgiue , and iudging our selues we shall not be iudged of the lord. secondly , then by a sted fast faith , let vs apprehend christs merits , and vvee shall not miscarry , for hee neuer failed any true beleeuer . thirdly , let vs reforme our liues , and walke before him in new obedience , without halting or looking backe , and shew our faith by our workes , and the money which we vvould so prodigally bestow vpon iudas for this supposed pardon , let vs bestow it totally vpon christ himselfe in his poore members , and hee will reward it in the day of iudgement with eternall life , math. 25. 34. 35. 36. fourthly , watch in prayer , and continue in well doing for christs comming to iudgement ; and whereas thou fearest and abhorrest the day of death and iudgement , acquaint thy selfe with god and with it daily , by degrees and holy meditation : and as a man that carrieth an ouer-heauy burden doth lighten it by pulling out the stickes one by one , so endeuour thou daily to lessen and pull out thy sinnes , and then thou shalt not need to feare that day , if so be also ( as thou forsakest thy sinnes ) thou haue a care to grow in grace and fauour with the iudge : and as fencers which are to play the prizes of triall , doe daily try their strength and exercise their weapons , bending their whole mindes how they may best foyle their enemie , that when the day commeth , they may haue honour and triumph : so ought we to doe , ( for whom a greater reward without comparison is layed vp ) if vvee will die well , and appeare vpright in iudgement ; but if otherwise it come to passe , wee shall bee punished with vnspeakeable shame and reproach : and this our meditation of iudgement shall be handled in no other order then the same our death and departure bringeth with it : for as they which are to runne a race doe oftentimes leade their horses vp and downe the running place , that they may see and be the better acquainted with the stones and vn-euen places , and other impediments in the same , that when the day commeth , they may finish the race without stay or stoppe : so vvee ( which must measure the pace and race of death and iudgement whether vvee will or no ) shall doe very well , if now in our minde & meditation wee frame this race , and diligently consider all things which are in the same ; specially seeing the way is obscure and perillous , and many for want of this consideration miscarry . this doe now , and thou needest not then feare to appeare in iudgement . the vse serues for comfort to the elect , that albeit the reprobates arise , and against their wills ( as beares to a stake , or fellons to the barre ) are haled to iudgement , for greater increase of their sorrowes , yet this shall be an exceeding ioy to the faithfull , that they are sent for to appeare before their heauenly father , who is to be their iudge , & wh● would feare to come to iudgement , that vvere assured his father should be his iudge ? yet christ loued vs aboue any father , and spilt his bloud for vs , and how then can hee condemne vs ? then this ioyfull appearance is to vs the fruit and crowne of our watchfull godly life , and holy death , and therefore the day of our reredemption being come , we shall enter to the inheritance purchased vs , by the bloud of christ , and bee freed from all feares and dangers . he that stands vpon a sure rocke , may laugh when others weepe and drowne , and he that is built vpon christ the rocke , is safe when others sustaine shipwracke , and howsoeuer the reprobates find it a terrible day , to vs it shall be right heartily welcome , as a day long wished and expected for ; and shall be so farre from all trembling , that it shall fare with vs as with a kings sonne taken prisoner by the turke , and put vp in hould in close prison , which his father hearing of , comes hastily with an exceeding army royal , layeth siege against the castle , and with his ordinance ▪ 〈…〉 tereth the walls , which causeth the ●●emies within to tremble and quake , but the kings sonne much reioyceth ; for now hee shall be set at liberty , and returne to his country with much ioy and triumph : and so shall it be with vs , if we approoue christs true hearted subiects and children , we need not feare , but much reioyce at this summons , else woe vnto vs : so then you see that to gods chosen , this shall bee a most ioyfull day . 1. in respect of gods singular mercy towards them , aboue all other people . 2. in regard of the holy angels awaking and comforting them in the lord. 3. in respect of their owne persons , for now soule and body shall be combined , which formerly by death were parted , and shall now , and for euer ( as the sun ) shine in the fulnesse of glory . 4. now shall they enioy the company of all gods saints , the patriarkes , prophets , apostles , and all gods elect , know them and they vs , and their enemies also , and be thankefull to such as did them good , and this is so certaine , that it can not be denied . for first wee shall see god , and know him as wee are knowne , 1. corin. 13. 12. though not absolutely , wherof the angels are vncapable , he being incomprehensible ; but as a man standing vpon the shore of the sea , seeth the sea perfectly , & yet seeth not the depth nor bredth ofit ; so the elect shall see god , yet not comprehend the depth of his greatnes , nor bredth of his power , nor height of his essence , maiesty , and glory : then we shall see and know one another , the king his subiects , the pastor his people , the parents their children , the husband his wife , the master his seruants , and they them ; and if they bee good , be thankefull to god for them ; if bad , thanke god for pardoning their sinnes if they be saued ; if damned , iustifying and praysing god for executing his iust iudgement vpon them . this is confirmed out of the word of god , zach. 12. 10 iohn 19. 37. they shall see him whom they haue pierced , math. 7. 22. and 25. 37. 44. luke 13. 28. and 16. 23. wisd. 5. 1. &c then our knowledge shall be perfect . 2. the soule by departing from the body , looseth nothing of his former knowledge , but rather his knowledge is cleerer and more perfect , else how could they remember that they heard christ , ate and dranke in his company , wrought miracles in his name ? reason with him , when saw they him hungry ? &c math 7. 12. and 25. 44. this is so plaine in nature , that the very heathen thought this to bee a great benefit , that men , specially vvise men , had by death , that their knowledge , should be perfected in the other world , and that none could possibly attaine to perfect wisedome & knowledge till he came thither , and as for that pythagoricall fancie , that men by washing in the riuer lethe , forg●t all they formerly did , it is a plaine fiction , more to be derided then confuted ; and plato in his apology of socrates , relateth how socrates being condemned by the iudges , reioyced , that if the soules were immortall , then should hee see the famous men that liued before him . and tully in his first booke of tusculus questions , brings this as an argument not to feare , but desire death : and tertullian , lib. ad martyr , saith , that the martyrs shall iudge their iudges , which they could not , if they knew them not . 5. christ our sauiour will know vs , and call vs to himselfe , come ye blessed of my father , &c. and they shall see their desire vpon their enemies , according to their prayer in reuelat. 6. 10. now considering the premises , what childe of god would desire there should be no day of iudgement , or would seeke a place to hide himselfe , or giue a penny to buy a pardon , to exempt him from appearing , and for euer lose god , heauen , & all the company of heauen , and communion of saints , & not wish this day ; and giue all vvorldly treasures , that this day might be hastened , and vncessantly cry , and pray , come lord iesu , come quickly : for now such as sowed in teares , shall reape in ioy , and haue all teares wiped from their eyes , and liue in perpetuall ioy , and their reioycings shall no man take from them , nor euer end . secondly , knowing these things before hand , this should be a faire warning for good and badde to acquaint themselues now with the iudge , and labour for grace , that being well prepared , and their talents wel imployed , they might be sure of the iudges acceptance , and the fauor and comfort of all his saints . and so farre of the fifth motiue . the sixt motiue to watchfulnesse , is the consideration of christs comming to iudgement , who now vvill not come poore , contemptible , and in the forme of a seruant , as in the time of his first visitation , but in most glorious triumphant power , might and maiesty , and as a lion most victorious of the tribe of iuda , to take vengeance of his enemies , and highly to reward his loyall subiects . so we read in math. 25. 31. when the sonne of man shall come in his glory , & all the holy angells with him , then shall hee sit vpon the throne of his glory , &c , the day was , when he ( poore man , meek as a lambe ) stood before the iudgement seat of pontius pilate , proudly vaunting that hee had power to crucifie or loose him , ioh. 19. 10. but in this day pilate and all potentates must stand and stoope before his foote-stoole to be iudged , and shall know , that hee onely hath all power in his hand , to saue and condemne . the vse we are to make heereof , is to giue the lord , now all honour and glory , and to kisse the sunne least h● be angry . then secondly , we are to obserue the mystery of this , that is said in math. 24. 30. hee shall come in the clouds of ●eauen , with power and great glory : which is to humble and to teach vs , that if wee will hereafter ioyfully behold him comming in the clouds , we must thankefully and gladly receiue and intertaine him now comming vnto vs in the clouds of his holy preachers , who instill the gracious deaw of his gospell into our soules . then thirdly , consider further in what blessed estate his angels stand in , vvho shal accompany the lord to iudgement , and most ioyfully and securely behould his glory , and now together with all the saints of god , receiue the fulnesse of all felicity , ( all enemies troden vnder feet ) and if thou couldst wish then thy selfe to be one of his number , and not of satans damned rabblement , then now labour for holinesse and true righteousnesse , that thou mayest then bee numbred amongst the sonnes of god : then contrarily marke in what a miserable taking shall these accursed wretches be , in that they scorned , were ashamed of , and crucified our sauiour to death , reuiled and persecuted his word and ministers , flouted them and their appeales , against the sentences , cruelty , and vniustly denounced against them , which now shall be fauourably heard , and they seuerally plagued , so that to their cost anon they shall know how the lord will take part with the lambes against those sauage lyons , let them then become now such as then faine they would bee found and reputed . and thus farre of the sixt motiue . the seuenth motiue , concerneth the place where the iudgement shall bee , which is euidently expressed , but guessed diuersly of diuers men : when our sauiour was demanded this question in luke 17. 37. math. 24. 48. hee answered prouerbially , yet doubtfully , thus ; wheresoeuer the body is , thither will also the eagles resort : where hee draweth them from the curious question of the place to an higher demand , whether in that day they shall flee for safety & succour , euen thither where the body is , meaning vnder the harbour of his blessed wings , there shall they be secure , and no where else : where hee compareth the godly to eagles , which are most sharpe sighted , & smell soonest from their nests where their prey is , as iob. 39. 31. 32. so the elect should in this dangerous time with the eyes of faith looke vnto him , and by the direction of his spirit , smell ( by the afore-going signes ) that his comming is at hand , and so prepare themselues to meete him , who is both the food of their soules , and their onely protector . this is all our sauiour speaks of the place , but others laboured to find the place , to wit vpon earth , euen in the valley of iehosaphat , abusing ioel 3. 2. 12. where he speaketh of the restitution of the church , and the iudging of the enemies thereof : and least men should thinke this vnpossible , hee alludeth to that great victory mentioned in 2. chro. 20. 22. ( and it had need bee a large valley that should comprehend all the world ) s. paul saith ; then shall we which liue and remaine , bee caught vp with them also in the clouds , to meet the lord in the ayre . no further can i speake heereof ; but our wisedome is , where god is silent , not to be talkatiue nor curious ; sure it is , we shall be gathered to meete the lord , and to bee iudged . therefore let vs , ( as the eagle for her prey , and conseruation of her life ) labour now by true repentance , a liuely faith , and new obedience , to be gathered to the lord , and then wheresoeuer wee meete the lord , wee shall be euer with him , the members with our head : and as luk. 21 34. auoid drunkennesse , and surfetting , with all other vices which benum the heart and soule , and steale or dampe all gods graces so in vs , that wee cannot minde , nor hearti●y amount vp to the contemplation and loue of the heauenly life , philip. 3. 18. out rom. 13. 13. and 1. tim. 6. 6. luk. 12. 20. for ( to our sorrow ) we see that the whole care of most men is so fixed and setled vpon this life , that they neuer take comfort ( but feare rather ) of meeting the lord in the ayre , nor neuer mention the day of iudgement , vnlesse it be in swearing , as god shall iudge their soules , &c. as if they had beene set in the world , but to learne to blaspheme , sweare , & curse themselues ; whereas the while their meditations should run vpon this point ; how they might most ioyfully and best prepared meet the lord in iudgement . but these mammonists ( as watch ) so turmoyle themselues vpon this earth , that they cannot spare any time to looke vp for the lords comming to iudgement ; and are like to husbandmen manuring their ground all the yecre , but forgetting to sowe , so they labour for life , but forget death and piety , and so loose all the haruest croppe ; and which is the more to bee lamented , these bee not the fewest number of men , for sinne and sinners neuer more then in these dayes since the light of the gospell abounded . if an asse or oxe fall into a pit , all men vvill lift them vp ; but if mans soule ( then which nothing is more precious ) perish , no man regardeth it ; the wise man could say , that the most men are the worst men , and that good men are odde men , waspes and hornets swarme , but few painefull bees that gather the sweet hony from the flowers of gods word , for the winter of eternall life , treasuring vp the combes of faith and good workes in the hiues of their harts : aske the earth , & it will tell thee , that it affordeth more matter for base pots , then ockre for gold : aske the gardiner , and hee will answer , that he hath more nettles then roses , weedes then flowres ; aske the traueller , and hee will shew thee , that many tread the broad , but few the narrow way . and finally , aske thine own conscience , and it will certifie thee , that it hath a large catalogue of dead works , but scarce one good thought , worde , or worke ; and is it maruell they cannot looke once towards the place our sauiour commeth to iudgement . the next vse serues for terror to the wicked , who when they come to this place vnprepared , full of their sinns and vncleannesse , with guilty consciences and more heauy hearts and countenances , where will they stand then , seeing as psal. 1. 5. the wicked shall no● stand in iudgement , nor the sinners in the assembly of the righteous , &c. and the iudge will be then so far from shewing them mercy , that they shall not bee permitted to stand vpon the same ground , as the elect doe . a time there was , that when they came in place , all the company would giue them the hand , the best and highest roomes , and would be glad that they would accept of their company , but now harlots and lazats are magninified , and they placed among reprobates , and the worst people liuing : doth the iust now heed what he doth , in displacing gentlemen , and men of great worth , and placing poore and base fellowes aboue them ? this is iust salomons censurer , who saw seruants on herses , & princes walking as seruants on the ground , eccles 10 7. oh this , dealing at the first appearance is enough to kill a proud heart ! and yet there is no hope to helpe it ; for now thy sunne sets at noone , amos 8. 9. and thy light is cleane put out , ezech. 32. 7. &c. and thou must trudge hence to vtter darkenesse , where is weeping and gnashing of teeth , insomuch as what way soeuer thou cast thine eyes , there is nothing but increase of sorrow , and of infinite perplexities of heart , and happy wert thou now if thou mightest still abide and build thee heere a tabernacle , but it will not be ; for hee that shewed no fauor nor mercy to christs members shall now finde none of christ , and hee that scorned and disdained the church militant , shall finde no community with the church triumphant , but be debarred from all comforts ; for if thou looke to the bounty of god for one droppe of water , now the well-springs of mercy are locked and dried vp , and remember how thou hadst comfort , and lazarns pain . if to gods iustice , thou canst not answer him one to a thousand . if to his mercy , thou refusedst it offered thee , this is a day of iustice. if for delay , thou hast delayed ouer-long , and the abusing of thy time crieth for vengeance ; for hitherto time and tide hath beene at thy becke & thou regardest it not , and now gods turne commeth , who will not regard thee . if to the world , behold , it is all on fire , and that for thy sinnes that defiled it . if to thy kindred and friends , all obligations of naturall affections cease , and they are zealous for gods glory . if to wife and children , they are ( for husbands and parents impiety ) separated from god , and stand in the same transgression . if to thy minister , he it is whom thou hast euer hated , robbed , persecuted , and which is another vexation , hee shall anon sit in iudgement vpon thee . if to the saints , they haue not oyle enough for themselues . if to thine own good workes , they as smoake vanish , being all done in hypocrisie , and for vaine-glory , and from an vnregenerate heart . if to thy former life , behold a blacke cloud of trecherous inditements against thee . if to satan thy suggester , he now stands in the like condemnation . if to the angells , they are the haruest-men sent to gather the tares , and to cast them into the fiery furnace . if to the iudge himselfe , he calls thee to surrender thy talents and stewardship . if to carnall shifts and helpes , the iudge will not be corrupted with bribes , nor mooued with flattery , nor deluded any longer with promises , nor terrified with threats , nor touched with pitty ; thy threats will not bee respected , wringing of hands , pulling of hayre , tearing of thy flesh , weeping , howling , and endlesse lamenting will not be regarded , praiers be but babling , vowes past date , no truce , no sureties , no appeale , no repriuing , no delay , no repentance ; a wicked life calleth for iustice , sin , for death ; contempt of god , for finall damnation : turne thee what way thou wilt , there is no cōfort , euery creature proclaims that the mighty must be mightily tormented ; and woe is to the wicked , for now it shall goe euill vvith him ; for the reward of his hands shall bee giuen him : what shalt thou doe ? looke vp to heauen , it is shut against thee , to the iudge hee commeth to denounce the sentence : vnder thy feete hell gapeth for thee , within thee is a condemning conscience , without thee , the bookes opened , about thee , the reprobates mourning ; to goe forward is vnpossible , to goe backward is not permitted , to stand still thou canst not , to runne away is bootlesse , no remedy , but miserably to sustaine and vndergoe all torments and extremities of this fearefull day and place , vnlesse now thou repent , ioyne with gods church , forsake thy former wickednesse , and that thou maist die the death of the iust , liue the life of the godly : and if thou vvilt haue a wished place in iudgement , and after in heauen with gods elect , get thee a place heere vpon earth with gods church , bee not now separated from them in the exercises of religion , and holy communion of saints , and thou shalt not be diuided from them , in the enioyments of the fruits thereof ; both in death , iudgement , and glory eternall in heauen ; for looke what place and profession thou choosest heere now among the godly or wicked , and the like place shalt thou find with the like company in iudgement , and euer after : behold , i set before thee life , and death , good and euill , &c. as in deut. 30. 15. to the end : and thus farre of the second motiue . the eight motiue to watchfulnesse , is , the consideration of the glorious comming of the son of god to iudgement , immediately after the whole world is assembled to the appointed place : but so , that first two euident signes shall goe before , the one immediately before his comming , or ( as i may say ) at his setting forth , which is this . 1. there shall be signes in the sun , &c. as in luk. 21. 25. the sea and the waters shall rore , and mens hearts shall faile in them for feare , for the powers of heauen shall be shaken , luke 21. 25. 26. as for the signes in the sunne , moone , and starres , math. 24. 29. saith they shall be darkened , ( that is to say , as the learned expound it ) christs comming vnto iudgement shall be with such resplendant and vnspeakeable glory , that euen the most excellent creatures shall bee thereat astonied , so that the sunne and moone shall bee darkened , and the starres , ( as if they fell from heauen ) giue no light ; that is , these most glorious and bright-shining creatures , shall be clouded , obscured , and damped by the vnconceiuable brightnesse of christs comming to iudgement , whereat the wicked shall despaire for feare , as reuel . 6. 12. to the end , ( which place is an euident fore-running figure hereof , as that also in exod. 19. 16. to 20. ) then ( the sea and waters shall for feare roare ) least now they shall bee turned to nothing : such as dwell by the sea side , obserue , that against tempestuous weather the sea roareth ; but this being a most fearefull day in respect of gods inquisition for sinne and sinners , and all other accessaries therevnto , and no storme to the tempest of gods wrath , they not onely roare , but as it were set out their feare , with all the strength and power they can , that so the lord might respect and preserue the miserable sencelesse creatures , abused by mans sinfulnesse , and the powers of heauen shall be shaken as threatning a downefall , by reason of mans sinne , and the lords indignation , and punishing of all sinners . as when the father of a family punisheth and whippeth in his anger any one of the seruants , all the house , as the very children and seruants will feare , and so is it heere when the lord in his vvrath commeth to punish all workers of iniquity , the angells , the heauens , and saints of god , all subiect , and guilty of their infirmities , compared vvith gods holinesse and perfection , cannot but tremble and quake ( as we read the prophets did in all their visions ) much more in this . so likewise when the master of a great family dieth , the whole house is troubled , the wife taketh on , the children weep , the seruants lament , the retainers mourne , the house is turned vpside-downe , hospitality giuen ouer , and all come to ruine , and desolation : so heere , when man ( the center and glory of this world ) draweth to his end and triall , and is like to bee vtterly confounded in hell fire . oh lord ! what shall become , or to vvhat vse serues this world , the heauens , the earth , the sea , and all the powers thereof ? but vvith man to be turned to nothing , or set vpon a light fire , to bee consumed to dust and ashes , ( if the lord in mercy do not otherwise determine and dispose of them ) and is it any maruell that they tremble , quake , and roare for feare , and how much-more should man , the cause hereof ( seeing and knowing all these things ) tremble , weepe and howle for his sinnes , now while time serueth , and he may be heard but in these great water-flouds of misery , they shall not come nigh him , nor be heard . wee see that onely an earth-quake , if it bee any thing vehement , is exceeding fearefull , & the least extraordinary inundation of waters very terrible , but now when the vvhole massie globe of this world shal thus totter and shake ; the mightiest seas and waters rore and rage for feare , and the glorious heauens become darke and dusky , how shall the hearts of men be appalled with dread and terror to behold the same , and the cause thereof ? wise men preuent dangerous diseases , lest they take away their colour , and kill them ; how much more should we here by the diet of sanctification so preuent gods iudgements , that wee may expect them cheerefully , and be nothing agast , and escape this terror ; for no earthquake to this shaking , no thunderclap to this noyse and fright . the second signe is ioyned with his most glorious comming , which is ( in deluge wise ) the firing of the whole world , so that it shall appeare no more , till it be renewed , ( according to these quotations , psalm . 50. 1. 2. 3. and 97. 3. 4. and 102. 26. isa. 66. 15. 16. 22. dan. 7. 10. and 2. thes. 1. 7. 8. and 2. pet. 3. 10. 11. 12. 13. reuel . 20. 12. and 21. 1. math. 24. 35. rom. 8. 21. heb. 1. 10. this fire shall ( as a lightning before a thunder ) goe before his presence ( as exod. 19. 18. ) and this the learned take to bee the signe of the sonne of man in heauen , that is , when this terrible fire shall flash before his presence , then all men expect his appearing : which fire , though it fill the world , yet shall it not consume , but purifie it , and cause it shine more glorious ( as gold the corruption consumed , as rom. 8. 20. ) as at the first creation , to receiue his lords comming to iudgment , and so it shall appeare , as a new heauen , and as a new earth , isa. 65. 17. and 66. 22. and 2. pet. 3. 7. 10. 13. reuel . 21. 1. and this sight shall bee exceeding terrible to the wicked ; for now , they see what manner of one the lord is , ( which before they would neuer beleeue ) euen a consuming fire , deutr. 4. 24. heb. 12. 9. and now againe are the words of isai chap. 33. 14. 15. &c. forefiguring this day verified . the si●ners in sion are afraid , a feare is come vpon the hypocrites , who among vs shall dwell with the d●●ouring fire , who among vs shall dwell with the euerlasting burning ? hee that walketh in iustice , and speaketh righteous things , refusing gaine of oppression , shaking his hands from taking of gifts , stopping his eares from hearing of bloud , and shutting his eyes from seeing euill , &c. which things because formerly they did not , now this fire shall ceaze also vpon them , as the beginning of their sorrow , and a taste of gods fiery wrath , and burning displeasure . but to proceed further in this hote subiect , i cannot , nor list not , neither is it needfull . only let the terriblenesse hereof , now whiles time serueth , moue vs to due and careful watchfulnes and preparation , that then this fire , nor any other , annoy vs not , no more then daniels companions were in the fiery ouen , but rather that we euer labour to be filled with the heauenly fire of gods loue and spirit , which will consume , coole , and quench all other fires whatsoeuer . the ninth motiue to watchfulnesse , is christs sitting in iudgement , vpon both elect and reprobate ; for thus we read , for when the sonne of man commeth in his glory , and all the holy angels with him , then shall hee sit vpon the throne of his glory , math. 25. 31. whereby it seemeth that a throne of estate shall be set for his maiesty , and the rather , because in mat. 19. 28. the apostles are said , that they shall sit also vpon twelue thrones , and iudge the twelue tribes of israel : but what manner of throne this shall be , wee cannot well define , because wee haue heere nothing but the name thereof ( viz. the throne of his glory ) and therefore vvee are not to be ouer-curious heerein , but suspend our iudgements , rather then to imagine any particular likenesse of the maiesty hereof in our mindes , till in due season wee shall ioyfully behold it vvith our eyes : but sure wee are that it is a throne of glory , because it is mentioned in so many places ( as in dan. 7. 9. 10. psal. 9. 4. math. 25. 31. reuel . 4. 1. 4. and 3. 21. and 6. 16. and 20. 11. ) albeit i deny not , but that many things heere spoken , are deliuered in figure , according to mans capacity , and proportionable to the manner of worldly monarchs & kings ; who , when they shew themselues to their subiects in their royall maiesty , and doe sit in iudgement , then they vse to ascend to the thrones of their kingdomes , and there in all glorious , graue , and solemne , high and magnificent estate shew themselues vnto their people , and such as they iudge : so it is here vndoubtedly , when our lord and sauiour christ iesus is this day to shew himselfe in most magnificent , triumphant , and glorious manner , before all princes & nations of the world ; meete it is that he should shew himselfe in the highest degree of his honour , power , and maiesty , and sit vpon the throne of his glory , to iudge all the world , & that in such honourable and dreadfull manner , as all flesh , enemies , and loyall subiects bee enforced to glorifie his holy and blessed name . this throne is figured ( in 1. king. 10. 18. 19. 30. ) by salomons throne , which hee made , not onely to set out his royalty ( for other kings could haue made the like ) but for the vse thereof , which was to signifie vvhat vertues and graces should be in a king and iudge aboue all other men : and withall to prefigure the excellent graces which should appeare in the prince of peace ; and iudge of all the world , as thus briefly , viz. 1. for the forme thereof : it was a great throne , for the great king : so this throne of glory is said to be in reuel . 20. 11. iohn saw a great white throne ( and great indeede must that throne be whereupon sitteth hee who is called the great god , as tit. 2. 13. luke 1. 32. and 7. 16. ) then it was white , signifying the innocency which should be in a king , and so figuring the glorious and diuine brightness and integrity in the king of glory , cantic . 5. 14. 2. the matter was yuory and golde , signifying that the kings hart ought to be simple , innocent , pure , and voyd of all corruption , and christ herein passeth all iudges . 3. the throne had steps to ascend vnto , to signifie that iudgement should be giuen with aduise and deliberation , and not hastily nor rashly , gen. 11. 5. 6. and 18 , 21. and to signifie that hee should excell all other in vertue , as christ doth . 4. the toppe of the seat was round behinde , to signifie the simplicity and perfection of the kings harts . 5. the staies or pummels whereon the king leaned , declared that the kings estate stood vpon these two stayes ; to wit in defending the godly , and punishing the wicked . 6. the lions noted that hee ought to be strong and couragious in his rule and gouernment , and yet milde and louing , & the footstep was of gold ( as 2. chr. 9. 18. ) to signifie that a king should contemne bribes & rewards which blinde iudges eyes , &c. and all these vertues are foretold and found to be in christ , as in isai. 11. 2. to 11. psal. 45. 6. 7. luk. 11. 31. heb. 1. 8. then moreouer it is called the throne of his glory , because his iudgement shall bee such , as shall redound in all respects , by all people , reprobates as elect , to his honour and glory ; for hee will so sincerely , vprightly , iustly , yea and mercifully iudge the world , that euen sathan himselfe , and al reprobates ( how wicked and malicious soeuer they be ) cannot chuse but rebound all glory vnto god , and say righteous art thou o lord , and iust are thy iudgements , psalm . 119. 137. though notwithstanding they could wish that the execution of the sentence were reuersed , yet ( howsoeuer ) they shall confesse that they haue iustice with fauour , ministred vnto them , farre infinitely aboue their desert , as fathers vse to their rebellious sonnes , they cast out of their houses , and stone to death , deutr. 21. 18. &c. so that god shall be glorified by the damnation of the wicked , as by the saluation of the elect , and then shall be fulfilled that figure in reu. 5. 11. &c. and 7. 9. &c. ibeheld , and lo a great multitude which no man could number , of all nations , and kindred , and people , and tongues , stood before the throne , and before the lambe , cloathed with long white robes , and palmes in their hands , and they cried with a loud voyce , saying , saluation commeth of our god , that sitteth vpon the throne of the lambe , and all the angells which stood round about the throne , &c. fell before the throne vpon their faces , and worshipped god , saying amen . praise , and glory , and wisedome , and thankes , and hanor , and power , and might , bee to our god for euermore , amen . now the reasons why our sauiour christ is said to sit vpon the throne of his glory , to iudge the world , are these . 1. because god the father committed all iudgement to the sonne , iohn 5. 22. 27. acts 10. 42. and 17. 31. rom. 14. 10. 2. because according to his holy and gracious couenant , he shedde his bloud for all mankinde , which some receiued , and others refused , heb. 10. 29. &c. for thogh it was sufficient to saue all , yet by reason of their vnbeleefe , it was not efficient to all , luke 19. 14. 27. iohn 1. 12. and therefore meet it is that hee shall glorifie the beleeuers , and punish the wicked . 3. the church was to be glorified , by whom it is iustified , and that is christ iesus iohn 1. 29. 36. and 1. iohn 1. 7. 4. for the comfort of the godly , that they need not be afraid of this day , for he that is their father and sauiour shall be their iudge . 5. meete it is , and right , that hee should iudge such as iudged , and persecuted him , and his elect , formerly , &c. yet we are to vnderstand that albeit the whole iudgement is committed to christ ; the father and the holy ghost are not excluded simply and altogether , for this were a diuiding of the vnity of the deity : true it is , christ shall iudge his people , but in all respects according to the will and decree of the father , and the holy ghost , who shall also sit in the throne , and giue together full assent & consent , authority , power , and approbation therevnto , as at the deliuering of the law at sinai , exo. 20. 1. christ spake the words , and deliuered the law , as the messenger and foundation of the couenant , and reconciler of mankinde to his father , but the father and the holy ghost were there present , and agreeing therevnto : so heere this iudgement shall proceed from the plenary approbation of the whole trinity , though the sonne onely sway the whole action and be himselfe the administrator and pronouncer of the sentence , which done hee shall deliuer the kingdome to his father , that so god may be all in all , 1. cor. 15. 24. 28. but as the sitting and throne shall bee very comfortable to all gods elect , men and angels : for now the church militant and triumphant shall bee perfected , and glorified , and freed from all feares , labours , afflictions , preeminences , and henceforth enioy euerlasting felicity ; so will it bee most fearefull and terrible to the wicked , vvho hence must all with heauy hearts depart to the place of execution without remedy , there to be tormented eternally in hell fire . then that this throne shall bee terrible to the wicked , both in respect of the throne it selfe , and of him that sitteth thereupon , appeareth out of daniel 7. 9. 10. who thus figureth it out ; i beheld till the thrones were set vp , ( which were as inferior seates for the lords assistants ) and the ancient of dayes did sitte , ( that is , god so called in respect of his eternity , iob 36. 26. and of his wisedome , iob. 12. 12. ) whose garment was white as snow ) noting his authority , gen. 41. 42. ( and the haire of his head like pure wooll ) signifying his innocence and integrity in iudgement . then ( his throne was like the fiery flame ) to signifie that god is a consuming fire , to consume his enemies round about , and that god dwelleth in a light that cannot be attained vnto , and as the fire is bright and giueth light : so all things are knowne to god , and that his iudgment shall be manifest to all the world : then his throne is compared to fire , for he shall come to iudge with the zeale of iustice , as hote as fire ; and as the fire purifieth gold , and consumeth stubble , so god shall come as fire to punish the euill , and purge the good : ( and his wheeles as burning fire ) shadowing his incredible swiftnesse to iudgement ; and they are fierie , because his comming cannot be hindered : ( a fiery streame issued , and came forth from before him ) : first , by the floud , signifying the perpetuity of the punishment of the wicked : secondly , by the fire , the sharpenes thereof : thirdly , by the issuing or swift motion , the power thereof , which as the course of a streame , cannot be stayed : so that heere wee haue three properties of gods iudgement : 1. it is most constant , as the floud alwaies runneth : 2. it lightneth all places , as the fire : and 3. goeth through euery where , as a floud issuing forth , and running along , &c. now if the shadow of the iudge , and his throne bee thus fearefully set forth in a figure , ( whereof euery childe is capable ) how terrible will the body and sight it selfe appeare to the wicked , when he can see nothing on euery side but consuming fire , and that in such ghastfull manner , as no witte , nor minde of man can conceiue , and if before the sentence be ( by the auncient of dayes sitting vpon the fiery throne of iudgement ) denounced , the terrors and frights bee thus vnspeakeablie fearefull to all reprobates , that they ( as in greatest thundring & lightning ) cannot abide to behold it , but are ready to sinke , euen to hell it selfe , what shall they miserable wrethes doe , when the sentence is giuen , and fully executed vpon them ? if the eve and vigill of the second death be thus dreadfull and comfortles , how gastly and wofull shall the feast it selfe , and the time of this holy solemnization be ? if the suburbs bee so fiery , what burning shall there bee in that hellish city ? and if the diuels themselues being spirits cannot abide this burning , how much lesse shall corporall men doe it ? all feares be nothing to this terror , al torments be but sports to this death , what then shall wee doe to preuent all this , but as is aboue-said , and euen as isaiah , chap. 33. 14. 15. aduiseth , saying ; who among vs shall dwell with the euerlasting burnings ? hee that walketh in iustice , and speaketh righteous things , refusing gaine of oppression , shaking his hands from taking of gifts , stopping his eares from hearing of bloud , and shutting his eyes from seeing euill : hee shall dwell on high , &c. and so much of the throne of god : and so farre of the ninth motiue . the tenth motiue to watchfulnesse , is the manner of christs proceeding in iudgement : for first , before him shall bee gathered all nations , ( hee being set vpon the throne of his glory ) and he shall separate them one from another , as a shepheard separateth the sheepe from the goates ; and hee shall set the sheep on his right hand , and the goates on the left , math. 25. 31. 32. 33. where first note , heere is no producing of witnesses , nor impanelling of iuries , because the iudge himselfe knoweth the very secrets of all hearts , and is perfectly priuy to euery mans waies , according to reuel . 2. 23. all the churches shall know that i am hee which search the reynes and hearts , and i will giue vnto euery one of you , according to your workes . and besides this , euery mans guilty conscience shall be ( as a thousand witnesses , and as a booke of inditements and euidences against him ) assenting and consenting to this proceeding of his iudge , rom. 2. 15. 16. and 1. cor. 4. 5. math. 16. 19. reuel . 20. 12. and so remaine vpon the file that day : this separation of the wheate from the tares , of the sheepe from the goates , and lambes from the wantonkyddes , is the entrance & beginning of the execution of gods iudgement vpon the wicked , which how gastfull and distastefull it will be to the diuels themselues , as also to all reprobates , no heart can conceiue , nor tongue relate . in this life the goatish worldlings lord it , and scorned to be set on the worser hand , but now they are faine to stand below and giue place to their betters , for the iudge of all the world can easily discerne betweene the precious and the vile , and place eyther of them in their proper rankes : and now the wretches full of sorrow see how the day is like to goe with them ; for the iudge himselfe many yeeres before told them vpon which hand the reprobate should be placed , though they regarded it not , but applied it to others , iudging others for left-handed men , and not themselues , but now the conscience gnaweth , and crieth guilty : formerly they were full of presumed faith and hope , neuer doubting to say they doe it to be thus placed , but now the wretches which they scorned to place vvith their dogges , appeare cheerefully with great boldnesse on the better hand , before the faces of such as tormented them , and tooke away their labours ; this killeth the proud and haughty heart , and casteth them downe to hell gates ; now could they wish they had neuer beene borne , or being borne , had ledde lazarus life : now with the leaper they put their hands vpon their heads , and cry , i am vncleane , i am vncleane , leuit. 13. 45. now they see all the gates and well-springs of mercy locked , and quite dried vp ; now the worme of conscience ( as a greedy wolfe , viper , or vulture ) beginneth a-fresh to gnaw their hearts , and will neuer die ; and thus before the iudge speakes a word , they iudge themselues , who would not doe it , when they were required so to doe , and now they see , and for greefe eate their hearts , and weepe in their soules , that for so momentany shadowes of pleasures and profits , they were so mad as to renounce god , forfeit heauen , sell themselues to hell torments , and dispossesse themselues of eternall blisse , which might easily be attained , if in the time accepted they had accepted thereof : oh that they might but once againe , but for a little time , return to the world againe ! oh , how would they ( knowing what they know ) repent , fast , pray , yea doe all good workes , specially to christs brethren , how deepely would they lament their sinnes , reforme their liues , and in all things obay the watch men of their soules , who euer formerly they hated , and whose hearts and soules , of set purpose they vexed & grieued with their drunken abhominations : since the time their soules were separated from their bodies , their case was euer lamontable , yet desired to see this day , in hope of some comfort , when they receiued their bodies , and when the lord came to iudgement , but now euery way the case is worse , soule and body must together trudge to hell fire for euer , and who is able to abide that burning : they desired poore wretches , to appear soule & body this day before their iust iudge , and to come once more to hearing , and to haue their causes more throughly heard and scanned ; but ( alas ) how are they repelled , as vnknowne , and workers of iniquity , math. 7. 22. 23. now could they wish that soule and body had neuer come together , but that the body had still rotted in the graue . alas ! now what shall they doe ? there is no place to hide them , nor flee vnto for releefe , seeing they haue so hainously prouoked the lords wrath , while time and tide serued , they regarded it not , now gods turne commeth with his sword of iustice to cut them off , and so this day is turned vnto night , woe bee vnto them that euer they sinned . the vse we are to make now in good time , of this dolefull appearance , serues both for terror to the wicked , to repent in time , and for wholesome admonition to the godly to beware of hypocrisie , or apostacie , or backe-sliding from the lord ; we see heere the lamentable perple●ity of the wicked , and reward of sinfulnesse , and how the whole state is in one moment ouerturned , and that such as tooke themselues in respect of their saluation cocke-sure , doe fall to desperate ruine , albeit in their life-time they thought they had such abundance of faith , and the same so powerfull , that they could not perish possibly , and if faith failed , yet entreaty and crying for mercy would effectit , but now ( foolish had-i-wist ) commeth in too late : as had i wist of this , i had not made my belly my god , my lands my heauen , my 〈…〉 mon my master , my goatish lecherie my solace , this world my portion , nor gloried in that whereof i am now confounded , and euer shall be ashamed . now they repent , and euer shall repent , that they no sooner repented , but this repentance is but the feeding of the worm of conscience : now they ( though too late ) finde who is the greatest lyar , michaiah the true , or zedechiah the false prophet : the faithfull preachers , or deceitfull hypocrites : the word of god , or the perswasions of the world : the counsell of the faithfull , or deceifulness of sinne : the warnings of the zealous ministers , or the damnable wiles of sathan . but now what remedy , it is too late to be wise , there was a time vvhen they might escape hell , but now shall be no time for euermore . yet to vs that as yet liue there is remedy enough , if vve will accept of the acceptable time , these frights and feares shall not touch vs. 1. if first , we will euery man betimes watch and wake to god , and seriously with mature , sad deliberation , consider in what a dolefull case mans sinfull soule shall that day stand , and what paines , endlesse , pittilesse , and remedilesse , are ordained for all prouokers of gods wrath and vengeance , and therefore now let vs preuent his iudgements , embrace his mercies , be thankefull for this timely warnings , and not delay amendment of life . 2. consider how hartily thou wouldest wish then , that in this world thou hadst reformed and framed the whole course of thy life , according to gods reuealed will in all points , and doe so now speedily , and no longer heape to thy selfe wrath against the day of wrath , but yeeld vnto the lord the honour due vnto his name , rom. 2. 4. and 2. cor. 7. 1. else thou shalt wish in vaine , that thou hadst abated thy haughty stomacke , and humbled thy selfe vnder the mighty hand of god , obeyed his ministers , & watched for this day , but all too late . 3. looke what paine and penance thou wouldst then gladly vndergoe , to obtaine saluation , if in that dreadfull day it should bee granted thee , and doe it now voluntarily , assay , labour , and liue so now in such sort as thou wouldest wish , then thou hadst liued in , that thou need not heereafter take vp the fooles prouerbe , i neuer thought of it , else be sure the iudge will ouer-turne all thy stuffe , more throughly then laban did iacobs , & search all the corners of ierusalem as with a cādle , & thou shalt be vnable to hide the least thought from him , much lesse the originall as actual impieties , & abhominations of thy sinful life . 4 cōsider , that as his promises be most free to all that in due time will accept therof : so in that daywil he in iustice most seuerely punish the contemners therof . 5. marke here with me the superexcellent purity , and diuine sincerity of christian religion , and the vpright integrity it requireth in euery man , and with what exquisite precisenesse it exacteth the same purity in daily practise , and therefore see that against the day of death and of iudgement thy croppe be answerable to thy seede sowne , galat. 6. 7. 8. ier. 12. 13. and therefore setting now and for euer aside all prophanenesse and vnion , or communion with the wicked , and all wickednesse ; addresse thy selfe , ( if thou wilt then escape this punishment ) to lead a pure , sincere , & vpright life , according to the contents of the fifteenth psalme ; and to the purity and sole sincerity of the religion thou professest ; for thou now seest that the vngodly shall not stand in iudgement , nor the sinners in the assembly of the righteous , psal. 1. 5. therefore approue now thy selfe a wise man , striue for this heauenly prize , and looke not backe to sodom with lots wife , when thou mayest escape hell fire : the difference betweene a wise man and a foole is ; a wise man wil foresee a mischiefe ere it come , and auoid it : but a foole will doe neyther . heere first wee may see what shall bee done vnto the men whom the king of kings will honour , they shall be preferred farre aboue the honour king assuerus bestowed vpon mordecai , ester 6. 9. and 8. 15. and 9. 4. for as in great assises noble men , and men of worth , are for honour sake made to sit on the bench with the chiefe iudge : so the elect ( as standing below in a place too low for them ) are now called to sit vpon the seat of iudgement , with the chiefe iudge , to iudge the wicked , as luke 22. 30. which passeth all the glory of this world by infinite degrees , and yet such honour haue all his saints , and after thence goe to greater , euen to life eternall , the excellency whereof , the wit of man in this life is vncapable : and therefore as i haue no tongue to describe it , no more haue ye eares to heare it , onely let vs beleeue it , and neuer cease to pray for it , vntill wee come and enioy it , and in the meane while , seeing the scriptures ( as of purpose ) be sparing in describing these celestiall ioyes , i will not be copious in relating them , but contain my selfe within my measure and labour , to bee wise with sobriety , which the lord grant me to doe . the second vse we are to make heereof , is this , that seeing the ioyes of the elect , and the glory of the kingdom prepared for them , is vnspeakeable , glorious , and blissefull . it stands all men and women vpon to long for it , and by all meanes whatsoeuer it cost them , to labour to obtaine it , and no longer to fixe their hearts vpon this life , and world so decoitfull and transitory : and if cleombrotus an heathen man , reading but a booke of plato , concerning the immortality of the soule , and the felicity thereof , was so rauished with the desire of that estate , that to enioy it speedily , hee cast himselfe headlong into the sea : and yet plato beeing a pagan , writ of that subiect but plain , naturally , blindly , & vncertainly , but we haue a sure word , & are taught heereof in christs owne schoole , not blindely , but plainely , diuinely , and most truly ; and that not by plato , but by the iudge himselfe , who will not deceiue , nor be deceiued : and yet are ( for all that ) still lumpish at the report hereof , and as it were dead , our hearts ( as is to be feared ) testifying vnto vs that we haue no part in that heauenly country , specially because wee be so desirous and eagre of this life , as if soule and body liued and died together without hope of resurrection , or eternall life ; else surely we would , as that marchant and ieweller in the gospell , sell all to procure it , & not as esau resigne our birth-right , and all title to heauen , for a messe of redde broath , or for a trifling pleasure or profit , lose an inestimable good , and what are the best things in this world , but vanity and vexation of spirit , and god forbid that we for such should lose an vnvaluable prize : a wise pilgrime will forbeare all delights , that hinder his returne home , and reserue all pleasure , vntill he come to his owne country ; and so should wee poore pilgrimes in this strange country , cast vp our eyes to heauen our country , and iourneyes wished end , and be much greeued when by the least meanes wee are out of our way thither ; and be sure euer to vse the things of this life as a pilgrime doth his staffe , who makes much of it , while it furthers him in his way ; but if it trouble him , he flings it away : and questionlesse , whosoeuer desireth earnestly , and perswades himselfe of saluation , will little regard the ioyes of this sinfull , troublesome world , but still will call , come lord iesu. the third vse should serue for a warning to the wicked , who cannot abide in his heart any of gods elect , if hee beare the name of a godly man , nor yet of his ministers , if he be a strict reproouer of his sinnes , but euer rideth and derideth them , slanders , reuiles , and abuseth them with all indignities , and ioyeth in nothing more , then in spoyling , beggering , and persecuting them , but one day they shall heare our sauiour , & their iudge , name them the blessed of his father , & call them cheerefully to him , to iudge them , math. 19. 28. luke 22. 30. and 1. cor 9. 1. 2. and doe they not now make a faire hand , to mis-●all such as christ calleth blessed , that is , intire and dearely beloued to him & to his father , precious and glorious in his sight , what welcome and entertainment doe they hope for this day ? when they stand before the ministers , they reuiled , robbed and persecuted : what fauour canst thou o bloudy persecutor and robber of christ and his ministers ! expect at their hands , or with what face canst thou desire them speake a good word for thee , that thou maist be receiued to heauenly tabernacles , but rather looke that they will aggrauate thy sinnes to the iudge , to reward thee as thou didst serue them , and to execute iudgement mercilesse to thee , that shewedst them no mercy , loue , nor kindenesse , not so much as to a dogge . be wise then in time and make them thy friends , that ( as abraham for abim●lech and iob for his three friends ) they may now pray for thee , and then giue testimony of thy reformed & godly life , else thou art like to finde as little fauour from them , as the rich glutton found of lazarus , luke 16. 25. 26. but aboue all , humble thy soule in true faith and repentance , and make now whilest thou heere liuest , the chiefe iudge himselfe thy friend , and he will fully secure thee , and if the chiefe iudge take thy part , all the bench will , and whom the king fauours , all the court will doe so likewise : and so farre of the tenth motiue . the eleuenth motiue to watchfulnesse , is to consider the manner of christs proceeding in iudgement vpon the elect and reprobate , which shall be by a true and iust triall of euery mans particular life heere ledde , be it good or euill : none shall complaine of partiality , or want of due triall , not indifferent ●earing , for , shall not the iudge of all the world doe right ? gen. 18. 25. psal. 96. 13. yes , christs proceedings that day with all the world , shall bee most righteous , sincere , and vpright ; for as at the barre of an earthly iudge , the prisoners are from the goale , brought forth and presented before the iudge , and there the bookes are opened , their causes examined , and they according to the produced euidences , acquitted or condemned : so in that great day , shall euery man without exception , be brought before gods tribunall to be tried , according to their workes , 2. cor. 5. 10. math. 25. 35. 42. because their outward works are plaine euidences of their hearts and inward graces or vices . now the manner of this manifestation is two-fold : first , their workes must be made known what they be : secondly , they must be prooued to be good or euill . the reuealing of the workes is said in dan. 7. 10. reuel . 20. 12. to bee by opening of the books ( not that god hath or needeth bookes to register all mens workes ; for this would imply , that his memory were defectiue , brittle , and failing , as mans ; and so were hee not a most wife , perfect , omniscient , and an all knowing god , in and of himselfe , but it is so said in respect of the weakenesse of our capacity , which otherwise cannot conceiue gods mysteries , but by earthly similitud● , and comparisons , as isa. 28. 9. for we are very children in heauenly things : tell a childe of the latter iudgement , and the circumstances therof , and he vnderstandeth nothing therof at all , no more then if you tould him parables , and why ? but because hee is a childe , and this booke is to him as clasped ( or sealed ) as that in reuel . 5. 2. 3. so the naturall man perceiueth not the things of the spirit of god , for they are foolishnesse vnto him , neyther can hee know them , because they are spiritually discerned , 1. cor. 2. 14. therefore the lord in mercie humbleth himselfe , lispeth and speaketh after the manner of men ; for as iudges when they come to the bench , and the prisoners are set before them , then the bookes of their information , euidences , and inditements , &c. are opened and read before them , whereupon a iury is impanelled , to determine whether the parties be guilty or not , and then accordingly the iudge giueth sentence : so shall it be heere , that albeit all things are open in his sight , and hee euer knoweth all mens workes , ( as if hee had written and read them out of a booke , psal. 139. 16. ier. 23. 23. ) yet it is said , that then the bookes shall bee opened . these books be , first , the word of god , which is the ground and foundation of all ; for as the law was deliuered at sinai , to be a rule for euery mans life , and the gospell a rule for faith , so now must all bee iudged according to that booke . so our sauiour affirmeth in iohn 12. 48. and 17. 20. the word that i haue spoken shall iudge him in the last day : and saith paul , rom. 2. 16. at the day when god shall iudge the secrets of men by iesus christ , according to my gospell . the second booke is the booke of euery mans conscience , rom. 2. 12. 14. 15. they shall shew the effect of the law written in their hearts , their consciences also bearing them witnesse , and their thoughts accusing one another , or excusing : for the lord by his secrets and omnipotent power , shall in that day so awake and touch euery mans conscience with the guilt of their sinnes , ( which now is rocked in the cradle of security , and sleepeth as a snorting dogge , or as a clasped booke is shut vp , that it dare not peepe nor mutter ) that they all shal be brought as fresh and perfect into their remembrance , as they were the very day they were done , with all the circumstances thereof , that possibly they cannot bee denied , 1. cor. 4. 5. so that being left excuseless , needs they must confesse them , as men at the gallowes , and holding vp their hands , cry guilty , as gen. ● . 13. iob 20. 20. math. 27. 4. iohn 8. 7. 9. for their consciences shal be as a thousand witnesses , enforcing them to accuse , iudge , and vtterly condemne themselues , before the iudge doe iudge or condemn them , which will be the cause that they shall not bee able ( as wicked as they be ) to finde any fault with the iudges proceeding against them , for they ( confounded at the sight of their sinnes ) will abhorre themselues , and confesse they deserued all punishments as god will put vpon them , and more too , and so the lord shall bee iustified by the reprobates themselues . the third booke is , the book of life , that is , of mans election , reuel . 20. 12. 15. mentioned also in psal. 69. 92. dan. 12. 1. philip. 4. 3. reu. 3. 5. and 13. 8. and 17. 8. and 21. 27. and 22. 19. ex. 32. 32. 34. isa. 34. 16. now according to these three bookes the world shall bee iudged , whereto may bee added the fourth booke , which is the booke of gods workes , which for 2000. yeares instructed the world , and by which the holy patriarkes profited exceedingly ; witnesse the patriarkes all from adam to moses , and also the booke of iob , and that this shall be iudge , may be gathered out of rom. 1. 19. to 26. psal. 19. 1. &c. and 8. 2. &c. and these bookes may properly be said to be so many witnesses , for , or against them that day . the vses then wee are to make of these bookes are these : 1. that euery man bee watchfull to study the whole booke of gods worde , seeing we must be iudged by the same , that so they may know what to doe , and what to leaue vndone : wee see theeues , though they regard no lawes nor equity , yet vvhen they be attached , and see they must appeare at the assises , they vvill be very carefull to peruse vvhat statutes make for them ; or against them , that so they may in that day be able to answer according to law , and by law plead , defend , and free themselues : and how much more should vve doe so , seeing the danger is greater , and we know wee shall bee iudged by this booke of bookes , especially seeing we are before-hand fore-told and commanded so to doe ? ( as deut. 6. 6. &c. iosh. 1. 7. 8. ) 2. then , in that wee shall be iudged by the booke of conscience , ( the great chancery booke ) we must be carefull so to liue according to the prescript rule of gods word , that vvee sinne not against our consciences , nor knowledge in the word of god ; for there is no burthen to the burthen of a wounded conscience , euer forecasting fearefull things , iudgeing and condemning himselfe ( as iudas , who seeing the greatnesse of his sinne , ( and not of gods mercy ) accused and hanged himselfe , not able to abide the horror thereof ) and therfore if our conscience controule vs , let vs in prayer , reperitance , faith , & new obedience , speedily be reformed , and quiet it , else let vs assure our selues , that howsoeuer worldlings say , that conscience is hanged , it will reuiue and hang vs ; for it is resembled to a bawling mastiffe , which thogh at his masters doore it fall asleepe , yet if any awake him , he will take him by the throat ; and so will a wounded conscience awake when the lord by any iudgement toucheth it , and cause vs destroy our selues : for the conscience is choyce and tender , like the apple of a mans eye , the least moate will chafe it , and disquiet the whole man : and therefore must we charily keepe it as the apple of our eye , which is done by eschewing all euill , and doing all good wee can to all men . 3. in that vve shall be iudged by the booke of life , that is , if god hath before all vvorlds elected vs to saluation , then shall we vndoubtedly be saued , else not : now for the making our electiō sure to our selues , or rather , for the assuring of our selues , that we are elected , vve must haue an earnest care to leade godly liues stored with all heauenly graces , as peter exhorteth , saying , ioyne vertue with your faith , and with vertue knowledge , and with knowledge temperance , and with temperance patience , and with patience godlines , &c. make your calling and election sure ; for if you doe these things , you shall neuer fall , 2. pet. 1. 3. to 12. for vvee must know , that as god called vs to the end , that is , to bee saued of his owne vndeserued mercy ; so hee calleth vs to the meanes , whereby vvee may come to this end , vvhich is by leading a godly life , as rom. 8. 29. 30. eph. 1. 3. 4. and therefore must vve labour by hearing , reading , and practising gods word , to serue gods election , and make it sure to our selues , that vvee are elected , and shall questionlesse be saued : but if we contemn the word , resist the spirit , and regard not to leade a godly life , but follow the torrent of the wicked , it is plaine , we vvere neuer elected , and neuer shall be saued , but be put out of the booke of life , as the lord said to moses , whosoeuer hath sinned against mee , i will put him out of my booke , exod. 32. 33. that is , it shall bee euident his name vvas neuer written there ; and the like speech is in 1. sam. 2. 30. vvherefore the lord god of israell said to eli , i said that thy house , and the house of thy father , should walke before me for euer . but now the lord saith , it shall not be so ; for them that honour me i will honor , and they that despise me shall be despised . so that we need not climbe vp to heauen , to see if our names bee written in the booke of life , but descend into our selues , and examine our liues , if wee lead godly liues we are surely elected ; for else vve could neuer haue the grace to be godly , and contrarily . the fourth vse is to contemplate and meditate in a deuout and thankefull heart vpon all the vvorkes of god , and abuse them not , but conuert them all to the glory of god , 1. cor. 10. 31. and to the good of his church . the next vse serues for terror to the wicked , vvho vvhen these bookes be open , and first the booke of life be shut against them , that they haue no hope nor helpe to be saued : and next vvhen the bookes of gods vvord be opened , and it testifie what a great despiser and persecutor thereof , and of all the articles of the couenant of grace , therein registred thou hast beene , as also of the preachers and professors thereof , reuiling all good men , and blaspheming thy iudge , extinguishing and spiting the very spirit of grace ; and heereunto thy conscience ( as a thousand witnesses ) will giue testimony , and cry vnto god for iudgement ; and the booke of gods works , yea all gods creatures , but specially the poore , widdow , fatherlesse , and stranger cry against thee for spilling innocent bloud , for detaining the hirelings wages , for oppressing the impotent , and for thy sodomitry , and all creatures rise in iudgment against thee , what wilt thou doe for shame and sorrow ? yea what paine and confusion of face will it be to thee , when by the wide and broad opening of these bookes , all thy sinnes of omission and commission , all thy mischiefes and treacheries , thy blasphemies , scornings , scoffings , reuilings , buffetings , persecutings , and all thy indignities done formerly against the iudge himselfe , his church , his ministers and people , with the sacriledge , oppressions , thefts , and robberies , &c. shall be all discouered , and laid open in the face of all the world : yea , besides these , the villenies ( which hitherto thou hast so closely couered vvithin the secret and darke corners of thy heart and habitation ) which thou deemest should neuer come to light , are now before god , and all the world detected , so that both god and man , angells and saints , thy conscience and all creatures shall ho wt thee , abhorre , and in disdainfull and scornefull manner , pointing at thee , say : behold the man & his works ! how shalt thou then at this clamor ( no more then a theefe or a traitor , hold vp thy head ) shew thy face , be able to stand in iudgement , or hope for release , or any fauour from thy persecuted iudge , or his ministers , ( thy ancient enemies ) when ( as thou diddest to gods people ) they hate , loath , abhorre and spit at thee and all thine abhominations , yea laugh at thy destruction , saying , depart from vs thou cursed into euerlasting fire . be wise then in time , watch , and pray , repent , and lead a new life , and thou shalt escape all these out-cryes and be numbred among the sonnes of god. the second point to bee obserued in the manner of christs proceeding in iudgement , is , when the workes be thus manifested , they must further bee conuinced to be euill or good , and so to deserue hell , or ( by christs mercy ) heauen ; and that triall must be done after this manner . first , such as liue out of the church , and neuer heard of christ , neither was his word preached among them , they must be iudged by the law of nature , rom. 2. 12. 14. 15. and the couenant of workes , and testimony of their conscience , together with the booke of gods workes , rom. 1. 18. to 26. and secondly , such as liue in the church by the law of nature , and the law written , and the gospell : as also by the booke of their conscience , and the booke of gods works , iohn 5. 45. and 12 48. for the sentence of the iudge shall be nothing else but a manifestation declaratory , and ratified execution of the sentence formerly pronounced by the preachers out of the word , and lightened by nature . the vse is for admonition to the ignorant , to submit themselues to the meanes ordained for their saluation , and neuer to forget that christ will come with his mighty angells in flaming fire , rendring vengeance vnto them that doe not know god ; and which obay not the gospell of our lord iesus christ , 2. thes. 1. 8. and therfore not with the wicked to degenerate from men to goates , and beastlinesse , isa. 13. 21. but rather of men to labor by vsing all godly meanes of men , to become sheepe , and the saints of god by regeneration , isa. 11. 6. &c. and beware wee to sell for gold or siluer , that which was not redeemed with gold nor siluer , but it cost more to redeeme their soules , psal. 49. 7. so that the whole world cannot ransome mans soule , math. 16. 26. and therfore more then madde are they that will forfeit so precious a iewell to satan , & damnation for the loue of any trifling pleasure or profit whatsoeuer . and so farre of the eleuenth motiue . the twelfth motiue to watchfulnes is , the vpright denouncing of christs definitiue sentence vpon all the world , which is indeed the very doome & iudgement it selfe . all that hitherto hath been spoken , is but preparation to this period , and this iudgement is necessary to bee known of vs , because it maketh much for the well ordering of our liues , and preparing for the same in serious watchfulnesse and prayer ; for if it be better to goe to the house of mourning , then to the house of feasting , because this is the end of all men , and the liuing shall lay it to his heart : and againe , the heart of the wise is in the house of mourning , but the heart of fools is in the house of mirth , eccles. 7. 4. 6. & whatsoeuer thou doest , remember the end , and tho● shalt neuer do amisse , ecclus. 7. 36. then verily the consideration of gods mighty and terrible iudgement , should much more moue our hearts to due preparation for this day , which is more fearefull by infinite degrees then death , and whereas men now liue without regard of god and godlinesse , as if there were neyther god , heauen , death , hell , nor iudgment , but mans end , as the end of a beast , and therefore care not what mischiefe they doe , so they may escape the magistrates sword , and as for the day of iudgement , they scoffe at it , as 2. pet. 3. 3. 4. iude 18. ezech. 12. 22. out , yet in this day the truth of the ministers predictions and threats will appeare true , according to acts 17. 31. and then shall they see & feele to their cost that which formerly they would not beleeue , though it was told them , and was an article of the faith . now this sentence is twofold , according to the two diuers sorts of people who are to be this day iudged , that is of the elect vpon the right hand , & reprobate vpon the left : but first , hee will deale with the elect ; for in this case it shall fare with the world , as if an earthly king should sit in iudgement , to arraigne a number attainted of high treason : yet so , that before he commeth to sit in iudgement , he knoweth by their former priuate examinations , confessions , and euidences , who be guilty , who not , so that vvhen the prisoners be presented before him , hee forth-with causeth the guiltlesse earles and lords to be vnbolted , arraied in cleane apparell , and stand apart , or come vp vnto him , and sit vpon the bench , and then declaring before all the assembly , their innocency & wrongs acquitteth them , with all fauour and honour , and as his truest and trustiest subiects , causeth them ( as ioyned in commission with him ) to iudge and testifie what they can informe against those ranke traitors : so heare when the lord sitteth vpon the throne of his glory , and separateth the sheepe from the goates , he foreknowing by their former liues ledde vpon earth , the innocency of the eiect will in the sight of all the world iustifie , absolue and acquit them from all guilt and punishment , saying vnto them , first ofal , come ye blessed of my father , inherit ye the kingdome prepared for you from the foundations of the world , &c. math. 25. 34. and withall , declareth vnto them the reason of this high prerogatiue & preferment ; for i was an hungred , and ye gaue me meat , &c. vers . 35. 36. against which reason when they ( good men ) answere , ac-acknowledging in al humility that they remembred not any good , they ( miserable sinners ) did to him , but all came of his mercy and merits : he replieth , that what they did to the meanest of his poore brethren , they did it to him , and therefore meet it was that hee in royall bountifulnesse should remember , acknowledge , and highly reward them , answerable to the loue he bare to his distressed and afflicted brethren , whom he loued better then himselfe , & so rewards them now , as himselfe receiuing them to his owne inheritance and glory . but first causeth them to sit vpon thrones , to iudge the wicked with him according to his former promise , and couenant made with them in mat. 19. 28. 29. luk. 22. 30. and 1. cor. 6 2. 3. not that they shal simply iudge the world , for all iudgement is by god the father committed vnto the sonne , iohn 5. 22. but because they shal sit as assistants and witnesses , and approouers of his iust iudgement against the wicked ; for it fareth heere with the lord , as vvith a noble king when he commeth to sit in iudgement vpon a matter of importāce , hee being set vpon his throne will call ( as assistants ) his next and best beloued kindred of the bloud royall and nobility to sit next him , then the inferior iudges and iustices to iudge with him , not that they manadge the businesse , and giue iudgement as they vvill , but because by their presence they witnesse & approue the equity of the iudges sentence , and so shall it be here on that day . this sentence shall first be pronounced vpon the elect , to absolue & iustifie them , and to call them to him , to iudge together with him , that is , to witness & approoue his proceedings against the wicked , not only because hee is most inclined to mercy , and slow to wrath : but 1. first , because hee is to honor them with this dignity , to iudge the world . 2. for that this is the elects long expected day of triumph ouer the wicked , their afflicters & persocutors , & therfore meete it is , that before their eyes they should be aduanced to this glory ( according to wis. 5. 1. 2. ) to their great sorrow . 3. the apostles & ministers and all gods saints , are members of christs mysticall body , and therefore meet they should sit with him , as a fulnesse of his perfection and glory , the head and body conioyned together as one person . 4. christ this day will haue his aduersaries all stand and stoop before himselfe and his whole church , whom they sometimes abused and iudged wrongfully . 5. they shall iudge the wicked by testifying against them for contemning their doctrine , and examples of an holy life , and so make the wicked excuselesse ; math. 25. 26. luke 11. 31. and such honour haue all his saints , psal. 149. 9. farre aboue the honour done mordecai by assuerus , est. 6. 9. and 8. 15. and 10. 23. or by any king to his subiects . but heere●t may be demanded how the elect then are iudged according to their workes , ( as is said they shall be , in rom. 2. 6. and 2. cor. 5. 10. and 11. 15. and 1. pet. 1. 17. reuel . 2. 23. and 20. 12. 13. and 22. 12. ) when they themselues confesse & acknowledge that they did no good workes ? math. 25. 37. 38. 39. i answer , our sauiour taketh better notice of the good workes of the faithfull , then they doe themselues , for they ( good men ) euer eyed their sinnes , and the corruptions of their nature , and heeded not their good workes , ( according to math. 6. 4. 5. ) but our sauiour did , and calleth them good workes , math. 25. 35. 36. 2. we see also the godly themselues when they be accused and traduced , as workers of iniquity , they to cleare themselues , appeale to gods iudgements , psa. 26. 1. &c. and then can make large catalogues of their good workes , as iob 29. and 30. and 31. and dauid in many of his psalmes , and so many others : and therfore did good workes to testifie of their iustifying faith . 3. admit they all did not good works , but some were sinners ; yet god , according to his election , imputed not their sinnes to them , but forgaue them all , and with the ysope of christs merits , washed them in this life , and world , from all their sinnes , as psal. 32. 1. and 51. 2. &c. and 1. cor. 1. 30. 31. and 6. 9. heb. 9. 13. reuel . 7. 9. 14. and being in his couenant and thus purified and washed , they shall this day appeare as cleane as if they had neuer beene defiled with any staine of sinne , and so are wee saued by christs merits ( as iacob was blessed in esaus apparell . ) 4. they were elected before all worlds to saluation , and to the meanes thereof , and they by their holy life and innocent conuersation serued gods election , and so their names being in the booke of life , could not be blotted out ; nor they misse of saluation . 5. heauen was their inheritance , and so nothing , except fellony or treason , can defeat a man of his inheritance , nor that neyther , if the king doe pardon it , and all other his offences and transgressions ; and so did christ heere , as psal. 103. 1. 2 , 3. &c. 6. they euer beleeue faithfully in christ , and so were iustified by faith , and christ tooke away and bore in his owne body , the curse due for their sinnes , rom. 5. 1. &c. and 8. 1 , &c. galat. 3. 13. and so cannot iustly be condemned this day . and therefore christ will vse no partiality , but doe true and strict iustice in absoluing and receiuing the godly to mercy , according to his gratious couenant . let the wicked repent , and doe the like , and they shall with all loue and fauour receiue the like sentence , and bee aduanced to the like honour and glory then and euer after . but if you obiect that this is contrary to the proceeding in all courts terrene , to haue a mans enemies to be his iudge , as the ministers be to their persecutors , may they not except against them ( as selons vse here on earth ) no , for this is iust , that as vpon earth the iudged the saints to death , spoyled , iniured , reuiled , and vniustly persecuted them : that they this day should doe them the like ; measure for measure by the law of retallion , exod. 21. 24. iudg. 1. 7. and 1. sam. 15. 33. luke 19. 25. but if thou wilt escape this iiry , abuse them not , loue , and do them all good , and aboue all , procure the fauour of christ the chiefe iudge , & then all the court of heauen will intreat them kindely . the second part of christs defintiue sentence , shall bee directly against the reprobate , and is already registred in math. 25. vers . 41. depart from me ye cursed into the euerlasting fire , &c. the reason is set downe in verse 42. for i was an hungred and ye gaue me no meat , &c. and the same sentence is ratified in vers . 45. in as much as ye did it not to one of the least , &c. and this is the sentence of condemnation , because our sauior condemneth them to hell fire ; for that they in their life time heere would not repent of their sinnes originall nor actuall , but daily more and more prouoked the lord to wrath with their inuentions , neyther would they conuert and turne vnto the lord , take him for their god , nor belieue in his name , nor by any meanes be perswaded to walke before the lord in new obedience , and therefore refusing god , and his word and couenant , and being ashamed of him before men , hee now refuseth them , and is ashamed of them before his father ; his angels , and saints , and cuts them from him to eternall damnation . the vses we are to make of this heauy sentence , are first to humble our selues vnder the mighty hand of god , and not stand vpon our gentry or reputation in the world , to scorne or set light to serue the lord , lest a day come when our sauiour will pull downe our pride , and say , depart from me ye cursed into euerlasting fire : a rough speech , and heauy greeting ( god wot ) to such especially as when they were heere were in sermons called with all reuerence , right honourable , honourable , right worshipfull , worshipfull ; and if it please your mastership , & if it may stand with your fauour , and vnder your correction good sir , and i beseech your clemency pardon my boldnesse in reprouing , with an hundred such like titles , contrarie to iob 32. 21. 22. but now see how they bee saluted with the deuils own title , ( thou accursed ) . there was a time , that if christ or any of his ministers had greeted them thus , they would soone haue put their honour in the dust , with vae vobis , and god should haue ( where they lorded ) no more seruice publike , then they with their fauours allowed him , which should be little enough : and his ministers , for all their preaching in his name , should haue as little ioy and comfort : and what abasing of them is this ? ( and that in the face of all the world ) yet we see pride must haue a fall , and their case & stile is altered , now they are termed cursed , and outed from the iudgement seat , yea to hell , and iust it is ; for there was a day when they outed the poore , and christ himselfe in his members from them : and as then they were ashamed of him , he is so of them now , ( as the shame of all his creatures , mat. 10. ●8 . ) oh , what childe , seruant , wife , or subiect can abide to heare from the mouth of his deare father , louing husband , godly master , or most gracious prince this terrible terme , depart from me thou accursed , and that to hell for euer : so full of implacable indignation and wrath , anguish and sorrow , much lesse vttered from the mouth of so mild , mercifull , and gracious a sauiour , and at such time as he most needs his helpe and fauour , then to forsake him , kills the heart , yet right meet it is , that as formerly hee had abhorred god , and scorned to obey his lawes , the lord now should not fauour him : oh consider this ye that forget god , and kisse the sunne least he be angry ; and withall marke the nature of these words , depart from mee ye cursed to euerlasting fire , and thou shalt finde couched within these few words a world of woes , present and future , and in this one curse , all curses included , and obserue , he doth not now in execrable termes curse them , but sheweth how by leading heretofore a cursed life , and condemned by the ministers , now our sauiour ratifieth it , mat. 16. 19. and 18. 18. then consider the manner of vttering of this sentence , frō the gracious mouth of god himselfe , full of maiesty , full of power , and full of furious indignation and iustice , most strict and seuere , able to make not onely the hearts and soules of sinners , but the very center and whole frame of heauen and earth to tremble and quake , nay , to be dissolued to nothing . moreouer , what can bee more wofull to a sinfull wretch , that somtimes had beene in high place , thus to be reiected , and to see many lazars , and beggars , and harlots , riffe-raffe sots , together with a rabblement of peeuish preachers , ( as kings now ) to sit on thrones royall , to giue sentence and iudgement vpon his life and actions : nay , vvhich is more , to see his owne parents , brethren , wife , children , and friends , forgetting all obligations of nature , amity , and humanity , to shew no token of sorrow , to speake no one good worde for him , in nothing to comfort him , but iustifying the lord , to laugh at his destruction : neuer was poore wretch , how great a felon or traitor soeuer , condemned by an earthly iudge , how mercilesse soeuer , but his sentence of death should euer end with this speech ; and god haue mercy vpon thy soule , and many others taking him by the hand , would comfort him , and say , god helpe thee , we will pray for thee , be of good comfort ; but heere is not one word of comfort , but heere soule and body deprived of all mercy and hope , is with a most terrible voyce surpassing all vnited thunder-claps , cursed to euerlasting fire , without pity or comfort . finally , see hence what it is to be separated for euer from god and all his angels and saints , and to be thrust among a rout and rabblement of deuils and reprobates : and this is an hell it selfe . we see how heauily a sucking-childe takes it to be separated but for a moment , and cast out of his mothers armes , how will he cry and take on , how nothing will please nor pacifie him , and yet the nurse will soone take him againe , neyther did shee cast him away in displeasure ; but vvhen christ in his wrath casteth out a sinner , he neuer takes him , neuer pitieth him , for heere no teares , prayers , sutes , cries , yellings , nor mournings can be heard , none will meditate nor speake for him , to reuerse or stay iudgement , but must without farewell be presently tumbled to hell . and heere consider yet all this while , and euer after what guilt of conscience is in the condemned , what biting enuy , what horror in minde , what distraction of wit , what muttering and murmuring , what cursing of themselues their parents , friends , and dumbe ministers , what wringing of hands , knocking of breasts , what cries & howlings , filling heauen and earth : and what now would this damned person giue to obtaine christs fauour , and to heare him say ; come thou blessed of my father , but it will not be . the onely remedy is , now to turne while time serues , and to bee reconciled while hee requesteth thee , by his ministers , 2. cor. 5. 20. and then need'st thou not doubt of his fauour and grace , else hereafter shalt thou knock long enough at the gate of mercy , and not be heard . therefore beloued in the lord , seeing wee know the terror of the lord this day , 2. cor. 5. 11. and 2. pet. 2. 311. let vs stirre vp our hearts to conceiue & know these terrors of the lord : i meane not onely in iudgement to conceiue them , but also in heart and affection to bee perswaded of the terrible fearefulnesse of this last iudgement , and in this regard not to content our selues with the gift of knowledge , and with an outward profession of piety , ( as they in math. 7. 22. and 25. 3. 44. luke 13. 26. ) but to labor for soundnesse and sincerity of faith , of repentance , and new obedience , both in heart and life endeauouring alwaies to haue a good conscience towards god & man , else vanity of vanities , will become misery of miser●es ; for while the theefe stealeth , the hempe groweth . the second point in this terrible iust sentence to be considered , is , the reason why christ commits them to the fire eternall ; because , that when he was hungry , thirsty , a stranger , naked , sicke , and in prison , they releeued him not , in his members , which bewrayed they had no faith in christ , for had they , then would they loue his children , which was the fruit of faith , and hauing no faith , they could not apprehend christ , nor appropriate his merits vnto them ; and failing herein , christ profited them nothing , and therefore they being out of christ , were reprobated , neyther doth our sauiour presse heere iustification by workes for we are iustified effectiuely by christ , apprehensiuely by faith , and declaratiuely by good workes ; for albeit the kingdome of god is giuen vs for the election and promise sake , which the saints receiue by faith , yet because faith and inward graces are hidden from mens eyes , therfore are good works commanded , commended , and rewarded as the proper effectuall fruits of our faith and election , and in doing good workes . first , we performe the duty of good and faithfull stewards . secondly , we refresh the bodies of the best stayed seruants and saints of god , to wit , his ministers , and therewith lighted the heauy burthen of their cares , & mittigate their sorrowes , and so make their toylsome liues more comfortable vnto them , and giue them occasion to powre forth many an hearty prayer to god for vs , with much thankes to the almighty for vsing vs instruments in so heauenly a worke . thirdly , it gathereth much cheerefulnesse , peace , and assurance to our selues that we are in gods fauour , and vnder the blessing of the prayers of the poore , which is the high-way to heauen , euen by the poore mans doore , and is as a principall protection sealed vnto vs , as it were with the broad seale of the kingdome of heauen , iob 29. 13. 18. fourthly , and wee are blessed of the iudge himselfe , with all kinde of blessings in this life , and shall most comfortably leaue this world , whensoeuer the lord shall call vs hence , psalm . 41. 1. 2. 3. and be most blessed of all in the day of iudgement , math. 25. 35. 36. 40. when our workes shall bee crowned vvith the garland of gods glory . the vse we are to make hereof , serues for admonition to the godly , to labour to be bountifull and liberall to the poor members of christ , of that portion the lord blesseth thee with , and in the day of iudgement they shall be rewarded to the full ; for then shall they be receiued to euerlasting habitations , luke 16. 9. reu. 14. 13. which should moue vs to lay aside some moity of our goods for that vse : and for the ready effecting hereof , wee must cut off all superfluities in feasting , in building , in attire , in hunting , hawking , and the like vnnecessary sports and pleasures , and withall be thankefull to god for this vnspeakeable gift , in making vs able and willing to doe his saints good , 2. cor. 9. 15. and reputing vs worthy of the ouer-sight , nursing and feeding of his blessed people , but specially to be nursing fathers , and nursing mothers ' , to his holy ministers , who aduance his honour and glory , ( as ebed-melech ) did to the afflicted and distressed prophet ieremy , so that the ragges hee gaue him , are recorded in the bible , ieremy 38. 11. and 39. 16. whereas the memoriall of the vvicked doeth rotte . the next vse serueth for terror to the vvicked , vvho can prodigally waste their goods in any thing , rather then vpon the poore ; and yet vvill bee bragging of their good vvorkes to the iudges face , vvhereas in trueth they neuer did any good vvorke , but in hypocrisie , and therefore the iudge putteth them from his presence , calling them workers of iniquity , matth. 7. 23. and 25. yet true it was , they were bountifull house-keepers in deed , entertained many guests , and ( as nabal his sheepsheerers ) feasted them as kings , in so much as at the same thereof , all the fooles of the people , and out-scowring of the world repaired to them , and were vvelcome : as idle prophane gentleman , swaggerers , faulkoners , hunters , swearers , lazie seruing-men , drunkards , whoremasters , and the like vitious rabblement , & at christtide and wakes , sheep-shearing , & meddowdaies , kept open houses , come who list , ( if he were of any fashion ) and were ouerall the country renowned for it , yea wasted more in such riot and excesse in a day , then many a poore man would spend in a yeere , and this they intimate to christ in matthew 25. 44. vvhen saw wee thee an hungry , &c. and did not minister vnto thee , &c. they entertained all , vnlesse they vvere some peeuish preachers , who vvould be alwaies finding faults , and carping at their best vvorkes , or some precise professors that would bee catching at euery seuerall oath or speech a man vttered , or some base poore lazaresses beeing full of very fulsome diseases , all which were the disgrace of a gentlemans house , and to receiue and feast such , were to driue all good company out of their houses . otherwise they spent and wasted all their annuall reuenues , and more to , and set themselues , many of them , ouer the shooes , that they could neuer recouer it againe , and all to keepe good hospitality , and bee good to the poore for their soules health , and see how now it is regarded of the iudge , & no maruell ; for as well had all this meat and drinke thus mispent ( contrary to christs commandement in luke 14. 12. 13. 14. ) when thou makest a dinner or a supper , call not thy friends , nor thy brethren , nor thy kinsmen , nor thy rich neighbours , &c. but the poore , the maimed , the lame , and the blinde , and thou shalt be blessed and recompenced at the resurrection of the iust : as well ( i say ) had it beene cast to dogs and hogs , then thus vpon christs enemies , as they in amos 6. 3. &c. for all this was done in hypocrisie , and for vaine-glory , but were not touched with the afflictions of ioseph , nay for all these shewes , most of them so afflicted ioseph , that the yron entred into his soule , and were so farre from giuing , that they tooke by sacriledge , oppression , and violence , and cunningdealing from the poore , that which was their owne , and that which god and good men gaue them , so that if the ammonites & moabites were debarred gods congregation vnto the tenth generation , because they met not the israelites with bread and water when they came from aegypt , deut. 23. 3. 4. and if the rich glutton and corne-hoorder in luke 12. 20. and 16. 23 went to hell for not giuing their owne to the poore , what shal become of them that not onely giue them nothing , but take from them that they haue , and persecute them too ? and if they did giue them , yet how could the spoyles of the poore , and of gods church , bee taken and accepted for almes by god. nay ( but you will say ) many of these bountifull house-keepers were professors , deuout in prayer , prophecied , and by his name cast out deuils , and did many great workes : they ate and dranke in his presence , and heard him teach in their streets , math. 7. 22. 23. and 25. 44. luke 13. 26. and shall they be damned too : ( and so it is now ) but we are to learne , that most excellent gifts will not auaile to saluation , vnlesse we haue true faith , sincere repentance , and new obedience , whereby we doe the will of god ; and this is a point of great weight and moment , and worthy of obseruation : that men not onely in this life , and in death , but euen at the last day shall thus plead for themselues , and yet not be regarded , because that all was done in hypocrisie , and not in sincerity , and this should teach all men to beware of sprituall pride , selfe flattery , and selfe-loue , delighting in their externall gifts , as pharisees , luke 18. 11. isa. 65. 5. whereby they flatter themselues in their estate , ouer-weening the good things they haue , and falsely thinking they haue that blessing of god , which they haue not , whereas in truth vve should labour to be purged of this pride , and euer suspect the worst of our selues , to iudge our selues seuerely and strictly in regard of our vnbeleefe and hollownesse of heart ; for this will be a meanes to make vs escape the iudgment and condemnation of the last day , and this is the property of gods elect to thinke worse of themselues then god doth , as we see in math. 25. 37. but the reprobates haue euer better perswasion and opinion of themselues then god hath , as math. 25. 44. to conclude then , let vs bee vpright and sincere , both in profession , and practise , and in continual prayer for grace , and bountiful willing hearts to do good works ; for this is the meere gift of god , and without praier cannot be obtained , for we are naturally so couetous , so didistrustful in gods prouidence and promises , such louers of our selues , & hard-hearted to others , that without his speciall loue and fauour to vs , it is vnpossible for vs to get this great victory ouer our selues ; to bee mercifull , no not to christ himselfe , nor to his ministers , that maintained his honour and glorie , and therefore of all others ought most to be respected and releeued , and yet i wote not how ( as a field vine , subiect to euery of winde and tempest ) they be of euery body most reiected , and least regarded , as the out-scowring of the world , and sheepe appointed for the slaughter : neyther can we afford the crums from our tables to christs poore members , but rather giue them to dogges , hawkes , horses , whoores , and for tobacco to vrge drunkennesse , to make vs sober and circularly able to bee drunken ; so that it cannot be , but the lord hath a controuersie with the inhabitants of the land , because there is no truth , nor mercy , nor knowledge of god in the land , but stealing , and lying , and whooring , swearing and killing , hos. 4. 1. 2. ranulphus cestrensis in his polichronicon , lib. 5. cap. 10. and anno 610. writeth of iohn patriarch of alexandria , that being at his prayers vpon a time ( as is said ) there appeared vnto him a comely virgin , hauing on her head a garland of oliue leaues , which named her selfe iustice , saying vnto him , and promising , that if hee would take her to wife , hee should prosper well : whereupon he after , became so liberall to the poore , that he assayed to striue in a manner with the lord , whether the lord should giue him more , or he should distribute more of that which was giuen , and i would the maid mercy should bee maried to more then this almoner , ( for so , after , he was surnamed ) that the maid mercy should not liue so long a virgin , as that a few or none will marry her : yet our sauiour commands to sell what ye haue , and giue almes , make ye bagges which waxe not olde , a treasure which can neuer faile in heauen , luke 12. 33. and to take heed that your hearts be not oppressed with surfeting and drunkennesse , and cares of this life , and lest that day come on you at vnawares , for as a snare it shall come on all them that dwell on the face of the whole earth : watch therefore and pray continually , &c. luke 21. 34. &c. and so farre of this twelfth motiue . the last and thirteenth motiue to watchfulnesse is , the consideration of the execution of the sentence vpon the reprobates , for these shall goe into euerlasting paines , math. 25. 46. in vvhich words wee may see two expresse torments inflicted vpon the wicked . first , a departing from christ ( in these words and they goe from christ ) according to those words of the sentence in vers . 41. depart from mee ye cursed . and secondly , the place , which is to e●erlasting pains ; agreeable to the iudge , ( to euerlasting fire prepared for the deuill and his angells . ) these two members of the execution of the sentence , point out two sundry punishments to be inflicted vpon the reprobates : the one priuatiue , the other positiue . the priuatiue , is a depriuing of them from christ their head , and from all goodnesse : from christ , so that they haue nothing left in them but sin : as a boulter , when the flowre is boulted out , there remaineth nothing in it but brannes ; so they , depriued of all gods graces and life , haue nothing left in them but the brannes of sinne , and the second death . and thereupon ( as formerly the badde angells ) are made , or rather become , as diuells incarnate . this priuatiue paine , some terme the paine of losse , or the losse of all blisse , which although it inflicteth no external sensible punishment , yet hath it within it , a positiue effect ; for as the absence of the sunne causeth and bringeth darkenesse , and the want of foode death ; so the absence of christ iesus the sonne of righteousnesse , bringeth darkenesse to the soule , and the want of the food of life , death eternall : then which , what torment greater , then vtter darkenesse , and euerlasting death ; for as the fulness of ioy is gotten by inioying his presence , psal. 16. 12. so the fulnesse of sorrow is attained by his absence , and as he is the life quickening all creatures , so the want of him is the depriuation of life , and a second death . so then , this priuatiue punishment , is a violent cutting of man from christ his head , and center of his life and blisse , and a remoouall from all goodnesse whatsoeuer , euen the smallest : and this sorrow of want of god and all goodnesse , is euerlasting ; because the iudge is infinitely angry , and for euer absent from all helpe to sinners ; for heere all light is away , all the candles of comfort quite , and for euer , put out , and nothing remaining but vtter darkenesse , and gnashing of teeth ; all plenty wanting , all scantnesse abounding , not so much as one drop of cold water can bee obtained from abraham , ( sometime rich in good workes ) all springs of mercy be close locked against such as shewed no mercy , not one word of comfort to him that would not comfort heretofore the poore comfortlesse , ( no friend in ●heape-side , no friend in court ) poore rich lazarus now scorneth the rich poore gl●tton ; heere gentlemen be beggars , and cannot be heard , and beggers gentlemen , and scorn their scorners , who now ( but too late ) rue , and to their cost feele , the heart of a poore man. now iudgement is mercilesse to them that shewed no mercy ; for as they stopped their eares at the cry of the poore , so now gods eare is stopped against them a day there was when they howted the poore from them , now the time is come when christ how●eth them to hell : and iust it is , that he that forsooke god , and was ashamed of his word , and af 〈…〉 icted saints , that god should forsake him and his saints should so likewise : and as the shame of all creatures , bee ashamed to know or regard him , math. 10. 28. the vse serues for admonition to all gods children , to consider before hand , what an vnrecouerable losse it will be to any creature , thus in wrath , and for euer to be separated from his god , and from all goodnesse , and to bee made a deuill ; for what made the falling angells deuills , but the depriuing & stripping of them from all graces and gifts of god , and to bee cast to all heauy designements . then consider what childe , what seruant , or subiect can abide or endure to heare such terrible words , depart from me ye cursed , so full of indignation , wrath , and anguish from the mouth of the most mercifull & euer blessed sauiour of the world , knowing and foreseeing what losse followeth vpon the speaking of the words , and what vnspeakeable torments shal in the necke thereof seize vpon his soule and body , and that for euer in hell : and vvhat a shame of shames is it now to be thus disgraced and degraded before all the world , and that at such an instant , as he most needeth , and is most friendlesse & helpelesse ; and standeth vpon his doing or vndoing for euer : oh ! this would kill a mans heart , and will cast downe the stoutest heart liuing ; no sentence , no prison , no execution to this shame . consider but the case of a married wife , who though she lose all her friends , and liue in extreame penury , yet so long as shee enioyeth her husbands fauour and loue , she will comfort her selfe against all indignities ; but if she play the harlot , and he say vnto her , depart from nice thou accursed whoore ; this killeth her heart , she looseth all the benefits of wedlocke , incurreth the hatred of all men , and is cast into extreame misery and shame in the world to her dying day , and yet is this but a temporall losse , and in losing him , she ●o●eth not god ( if shee repent and amend ) nor heauen , nor life : but heere in losing this bridegroome of the elect , man loseth with him all goodnes , and is endowed and possessed vvith all badnesse . this point is further strengthened , if we consider and meditate vpon psal. 27. 12. isa. 49. 15. ezech. 10. 3. 4. and 11. ●2 . and 43. 2. exod. 33. 3. iosh. 7. 7. iudg. 2. 2. out of which places wee may see what it is to lose so good , so louing , and mercifull a god : who worse then cain , esau , saul , & iudas ? yet cain could not abide the burthen of sinne , and loosing gods fauour , perswaded his soule , that whosoeuer mette him , should kill him . esau sould his birth-right , and though hee sought the blessing with teares , hee could not finde it , heb. 12. 17. saul could not abide that the lord would not answer him , and iudas hanged himselfe ; yea it was a death to absolon , though a trecherous parricide , to be debarred his fathers presence , 2. sam. 14. 30. yet these had contentments in this life in full measure ( vnlesse it were iudas ) but heere contentment is to be expected in nothing , no more then a swinner can drowning , who can catch at nothing but water : so these wretches swimming in the lake that burneth with fire and brimstone , can catch and lay hold on nothing but at fire to helpe them withall . if dauid mourned that he was exiled from the tabernacle , ps. 42. 1. &c. and 84. 1. &c. and 132. 1. and 1. sam. 26. 19. and theodosius that by ambrose he was forbidden the church , how much more shall these excommunicate persons mourn and lament when they bee exiled gods presence , and church triumphant , and thrust into that hellish synagogue , where is nothing but weeping and gnashing of teeth : when assuerus spake but one angry speech to haughty h●m●n , ester . 7. 8. as the word went out of the kings mouth , they couered his face , and ledde him to execution , and yet that was but a temporall , but this is an externall execution : and what would a damned person in this case giue to recouer gods presence and fauour ? that doe thou now , and thou shalt not miscarry ; whereas all teares & lamentations spent in hell , will bee vnsufficient , therefore repent in time . we repent and are right sorry for temporall losses , as adam for paradise , elie for the losse of the arke , re●oboam for his kingdome , but no losse to this , when after thy sentence denounced , thou must without delay trudge the blacke way to perdition , with many a deepe sigh and comfortlesse sobbe , to sup in that full hungry pallace of perdition and confusion with the prince of darkenesse and his accursed complices , at the terrible table of gods vengeance , and then wilt thou with caine cry , my punishment is greater then i can beare , gen. 4. 13. for the greater the good thing wee lose is , the greater will bee our sorrow ; but god is the greatest good of all , and to lose him bringeth the greatest sorrow & greefe : then god is the center and rest of mans soule , therefore as there is no separation to that of the soule from the body , of one member from another ; so is there no greefe to this separation of the body from the head of one member in this body , from another , and of man from his good god , in whom he liueth , mooueth , and hath his being , and all his felicity , and therefore this losse is vnsupportable , and as some think greater and so●er then the paines positiue , viz. the losing of god ; for what hypocrite or heart of man can now abide to heare angell or deuill say , where is now thy god ? micha . 7. 10. psal. 42. 3. and 143. 7. the remedy , for all , then is this , to thinke now of this depriuation , and to preuent it , to performe such duties of faith and obedience , as we would then vvish vvee had performed in true and hearty repentance , and remember here now to exercise stoutnesse against sinne , sathan , and all worldly vanities , malachy 3. 13. and not for them against our good god and his saints , and withall , as an effect of a true liuely faith , vse all mercy to the poore , and loue to gods ministers , and euer draw nye to god , that hee may draw nye in that day to vs : and so farre of the first member of this execution of the sentence , and of the priuatiue paines or sorrow of losse , and therefore in time prepare against it . the second point is , of the latter part of the execution , which is called the paines positiue , or pai●es of sense , because they are afflicted as well vpon the outward senses of the body , as vpon the inward faculties of the soule : and these paines are twofold , the one remote , or vvithout man , the other propinque neere and vpon mans soule and body : the outward paines , remooued from the whole man , are such externall torments as are accidentall , and seize vpon him by reason of the place or prison it selfe , and the company therein ; as for the place where the wicked shal bee tormented , is called hell : the names thereof expresse the nature of the same : and first , the heathen illuminated onely by the light of nature , and rules of equity , call it first , a forgetting of all goodnesse . 2. a desire of euil . 3. the waters of greese , and renouncing of all ioyes . 4. weeping and lamenting . 5. a lake of misery and euerlasting loathing of the former workes . 6. a darke place . 7. darkenesse it selfe . 8. a place of terror , trouble , and vexation , vvhere dwelleth no order , but confusion and euerlasting horror . 9. wringing . 10. an infectious hole . 11. a place breathing exhalations of brimstone . 12. a botttomles pit , &c. where we see how nature iustifieth the lord in mens consciences , & how naturall wittes deuise , acknowledge & iudge of diuersities of torments due for sinners , though they neuer were taught them out of gods word , yet they iudge these to bee the worthy reward of sinne and sinners . secondly , the scripture termes the place by these names , hell , math. 10. 28. euerlasting perdition , 2. thes. 1. 9. a lake burning with fire and brimstone , which is the second death , reuel . 21. 8. the deepe , luke 8. 31. gehenni , or the valley of the sonnes of himmon , ier. 7. 30. and 19. 6. math. 23. 23. tophet , isa. 30. 33. and 2. king. 23. 10. vtter darkenesse , math. 23. 13. vnquenchable fire , mat. 3. 12. and 13. 25. a place without , reuel . 22. 15. which names as fearefull as they bee , expresse not the thousand part of the ineffable paines thereof : onely ( as in a figure ) by these names the scripture lispe to our capacity , rather then in expresse termes , doe vtter the full effect of gods wrath vpon sinners , and therefore in speaking of these torments , we must carefully beware that that which is figuratiuely spoken in scripture , be not taken not expounded litterally as some doe ; but learne and aduertise our hearers , that whereas vve cannot conceiue nor vtter the extremity of these torments , nor the fulsomenesse of this horrible prison ; yet the scriptures expresse them by the sharpest and most intollerable punishments we know or can conceiue ; as fire , brimstone , darkenesse , weeping , &c. and yet when wee haue heaped together all the attributes and names we know , all are insufficient to declare it , being incomprehensible , onely let vs beleeue what wee cannot vtter , and carefully auoid that cursed place betimes , lest then wee bee made to feele that which now wee will neither beleeue nor eschew , which god forbid , and so farre of the names thereof . secondly , the nature of the place teacheth what shall be the tortures and torments of such sinners as shall be cast into it ( neither will i bee curious in this bloudy point , which nature abhorreth to bee prolixe in , but onely by some few circumstances , referre the deeper consideration thereof to euery mans secret meditation , praying almighty god to worke in them and me heereby such effects , that we may euer auoid the the things that bring vs to it ; as for the nature of the place : 1. hell is described to be a prison , or dungeon prepared for the deuili and his angelis , math , 25. 4. christs , his , and our aduersaries , & must not god be reuenged vpon his enemies ? and the more christ powreth the vengeance of his reuenge vpon satan , and all reprobates , the more is he glorified , and his power magnified , and therefore hell must be such a wide place as shall containe the whole wrath of god in the highest and extremest degree , and therefore the place must be terrible , where is nothing but vexing and tormenting iustruments of gods wrath . 2. the best places and sweetest vpon earth , if they be not kept cleane and sauoury , will soon become fulsome , much more will hell , made a place of dishonor , and of the execution of his wrath ; for wee see how all places wherein god inflicteth the iudgement of his wrath , are full of horror , as ierusalem , math. 23. 37. babel , isa. 13. 19. bozra in edom , isa. 34. 11. 12. niniueh , z●ch . 2. 13. 14. &c. much more hell , wherevpon light all gods curses . 3. if worldly prisons and dungeons become so fulsome , that in short time men lose therein their health and liues , for the stinch & want of contentments , much more in hell , for all prisons be paradises to this , and the horror thereof passeth all horrors ; so that the very deuils desire respit , not to be sent thither , luke 8. 31. 4. here are all the torments of gods wrath , as fire , brimstone , and such fire as burneth euen spirits , surpassing all fires : oh what anguish and torment sustaineth he that is subiect to these instruments . 5. this further aggrauateth the terror and horror of the place , in that it containeth not onely all the tortures and instruments of gods fearfull vengeance , but is a place of vtter darkenesse and blackenesse , that is voyd of all comfort , farre beyond pharachs plague of 3. daies palpable darkenesse , exod. 10. 21. but this for euer the soarest punishment that can be inflicted vpon man , is to cast him to a dungeon or darke place , and yet this is nothing to that ; a plague of plagues , fitting such as sinne in darknes , and that call darkenesse light , iohn 3. 19. ezech. 8. 12. isa. 5. 20. ephes. 5 8. 11. &c. 6. then the company they finde there , be the deuill and his angelis , all reprobates and badde people , as full of malice , hatred , and all villeny , as euer they were when they liued vpon earth , albeit the close prison keepes them from practising it : and what a death is it for a man to bee constrained to liue euer in such a company , where satan and his angells hatred to man is now greater then euer it was ? for now to their eternall confusion , they feele the full reward of their wickednesse wrought to man , who might haue stood in their angell-like state , had it not beene for man , and therefore ceaseth not in all they can to maligne all reprobates , and the like do one reprobate to another , as agents of one anothers misery . 7. their exercise in hell is weeping , and gnashing of teeth , so that they cannot speake nor thinke any one good thing . thus we see both the name , nature , and circumstances of this fearefull place , and therefore being so terrible , it were wisedome for all men to beware of it , and labour for heauen to dwell in euer . the other sort of the paines positiue bee called the internall paines inflicted vpon both soule and body , which may bee guessed partly , by that which hath beene spoken of the prison , and partly by the punishment which shall be layed vpon the soule it selfe , and all the faculties thereof , as the cogitation , memory , vnderstanding , will , and affections , &c. then of the body , and of euery member therof , for wherein euery man sinneth , therein is he tormented : but these torments are partly vnknown , and so i pray god they may euer be , and partly so lamentable , that no christian heart can abide to dwell long vpon so dolefull a subiect , and therefore i referre you to others that writ largely thereupon ; beseeching almighty god to giue vs all grace to consider wisely , and in time of all that hath beene said , and to make a ready vse thereof to gods glory and our saluation , and not to run sottishly vpon gods iudgements , denying there is an hell , as doe sadduces , atheists , ideots , infidels , and nullifidians , and vngodly liuels , whose liues proclaime it 〈◊〉 and 2. such as deny there is any heauen , as epicures , belly-gods , worldlings , sodomites ; inordinate liuers , idlers out of a calling , &c. 3. all theeues , oppressors , sacriledgers , poore cony-catchers . 4. all protestants at large , christians without faith or good workes , selfe louers , hypocrites , mis 〈…〉 cordists , origenists , &c. but let vs watch and pray . the first vse wee are to make of this thirteenth motine , serues to shew how necessary it is for all men to know this principle concerning hell , & the reward of the wicked , & that in these respects . 1. it bringeth the wicked to the knowledge and feare of god , for when they consider the vnspeakeable power that is in the mildest word proceeding from gods mouth , they must needs accuse the hardnesse of their owne hearts , vpon which it cannot worke , vnlesse it be to their destruction , whereas here we see the commanding voyce of god ( to depart from him . ) to be so forcible and powerfull , that neither man nor deuill is able to withstand it , but all as slaues from the whip will runne to hell fire , and therefore should they now not sin against the lord , whose very voyce is more terrible then hell it selfe , and this reason vseth dauid , in psal. 29. 4. out , to exhoxt all men , and by name the mighty nimrods betimes to obey his glorious voyce in his word . 2. satan would perswade all men that there is no hell , thereby to set all to worke iniquity without remorse , and therefore this doctrine must be often whetted vpon them to feare . 3. most men , yea professors ( though they can discourse heereof ) are so wicked , euen in the very bosome of the church , and liue so loosely , as if there were no hell at all ; for how few will for feare thereof , forgoe on● houres pleasure , or one mite of profit , or auoid any temptation satan can cast at them , and therefore needful it is to set before them often , what dainty fare they shall finde in hell , whether they hasten : and if this will not reforme them , nothing will , seeing it is the last remedy in the bible vsed to presse men with . 4. were there no heauen to enioy , no god to reward , no hope of immortality , yet should men for feare to burne in hell , forbeare now to sinne ; for vve see how men for feare of temporall penalties , forbear to transgresse the lawes of the land ; yet gods lawes , penalties , nor promises , which far surmount these are not regarded : heere a felon or traitor may be pardoned , there no obstinate malefactor shall , and though for a while he respiteth him in this life , it is but to reach his hand the higher , to let the weight of his stroke in the life to come to fall vpon him the heauier , and his deferring is the more to inferre the thicker and surer blowes , and of no ill paiment shall he need to complaine that hath the wages of his wickednesse withheld from him in this life , to receiue the totall summe together , and for euer in hel , this would breed in the most valiantest atheist liuing , such a gasping terror , and quaking dislike , that euer after hee should abhor , not onely the least branch of sinne , but withall euery thing alluring or aspecting thereto , and vvithall should haue hell it selfe pictured in euery corner of his gardens , orchards , banqueting houses , and places of delight , in more carefull manner then euer had the pharisies gods lawes , broydered vpon the fringed phylacteries of their garments , and so would , notwithstanding now all parents and superiors doe well , & their duty it is often to relate to their families the paines ordained in hell fire , and so admonish them to beware of that burning place . 5. the knowledge that there is an hell is behoofefull in sundry respects , as 1. it rectifieth the conscience , when the neuer-dying worme gnaweth thereat , and signifieth vnto vs that still we haue some vnrepented sinners , summoning vs to iudgement and damnation , 1. ioh 3. 20. 2. this should cause vs in all our carriage to misdoubt our actions euery of them , and euer setting the lords blessed word before vs , feare him who is able to cast soule and body to hell , math. 10. 38. 3. it should make vs wary neuer to forfeit , but still to retaine sure our title to gods kingdome , and therefore be carefull neuer to commit any of those sinnes that depriue vs of gods kingdome , as be in 1. cor. 6. 9. galat. 5. 19. eph. 5. 3. &c. 4. it maketh vs thankefull for our election , & withall teacheth vs to be careful to obserue the same in the whole course of our liues , lest wilfully we relapse , and euer feare all our waies , ephes. 1. 3. to 7. 5. this is a forcible meanes to weane vs from the world and all sinfulnesse , and to cause vs to hasten to enter in couenant with god afresh , and so open a doore to heauen , and to all christs treasures of grace , which god grant we doe speedily . the second vse serues for reproofe of such as deny there is any hell , and therefore will not watch : these be atheists , nullifidians , epicures , worldlings , inordinate liuers , malefactors , &c. but that there is an hell , appeares by the aboue quoted titles of hell . 2. by our consciences , accusing when we sinne . 3. the very heathen in all ages and places ( how prophane soeuer ) affirmed , that malefactors should to hell . 4. chysostome in his homelies 48. and 49. and 50. ad populum antiochenum , confuteth this error . and therefore let all men stand in awe and sinne not ; but beleeue , lest they approoue worse then the deuils , who beleeue and confesse it , and tremble at the minding thereof , iames 2. 19. the third vse is for admonition for all men generally , that seeing there is an hell , and the paines thereof vnspeakable , yea so great , as no heart can conceiue , onely by the names of the extreamest punishments vpon earth , as fire , brimstone , darkenesse , death , an euereating worme , and neuer dying , they bee shadowed , because vvee can conceiue no soarer nor greater torments , all vvorldly torments bee finite and temporall , these infinite , spirituall , pittilesse , easelesse , remedilesse , a paine beyond all paines and greefe , surmounting all greefes at the very names whereof the very deuils , how hard-hearted & gracelesse soeuer tremble and quake : heere all springs of mercy are locked against such as shewed no mercy , no one word of comfort to such as denied comfort to the comfortlesse ; heere lazarus the beggar scornes to be at a gentlemans command , to reach him a droppe of water , for that hee denied him the crunme● that fell from his table , which now to his cost he rues it , and feeles the wants and heauy heart of a poore man , and iust it is that such as stop their eares at the cry of the poore , should then cry and not be heard . oh dolefull place that yeelds no comfort ! and oh more wretched people that foresee not this misery to preuent it ! but most miserable , that now hearing and knowing it , no warning will serue them , no calling will awake them , no threatnings , no not hell fire will terrifie them , and therefore such as haunt mischeefe shall fall into it : but o ye holy watchmen , and sheepheards of the people ! for christs sake cry out aloud , lift vp your voyces like a trumpet , giue thosee sleepers no rest vntill they bee awaked from their deadly sleep ; and you godly christians exhort one another whilest it is called to day , lest your hearts be hardened by the deceitfulnesse of sinne , and this day come suddenly vpon you , and take you away when a mans house is set on fire , all the towne and country will forthwith arise to helpe to quench the fire , and it is very well done ; but heere mans soule and body is set on hell fire , yet to preuent this danger , ( which is more then the burning of an house or towne ) no man helpes , the watchman is asleepe , the gentleman , though the house of his soule be all fired , snorts in his sinne , and must not be awaked , the neighbors help to rocke him in the cradle of security vntill death comes and arests him to come to iudgement , and then the man and his workes fall in the fire ; and what misery findeth he not there ? the guilty conscience , the neuer-dying worme , the flames vnquenchable , the darkenes frightfull , comfort no where , paines without , and terrors within . the holy martyrs burning heere in the flames of fire , felt no such matter , they died in a good cause , had a good conscience towards god and man , vvere very cheerefull , forgaue their enemies , prayed for the church , exhorted one another to patience and constancie , perswaded , comforted and confirmed the people in the truth , reioyced in spirit , sang prayses to god , prayed instantly to the very last gaspe committed their soules to god , in full hope of a ioyfull resurrection ; and finally ( as in a burnt sacrifice ) more then conquerers , ascended vp to heauen , which should animate all men to retaine a good conscience , leade a godly life , and be sure of a blessed comfortable death , and resurrection : vvhereas contrarily , a bad conscience , and the guilt of a wicked life , portendeth a fearfull death , & an heauy resurrection to be executed in hell fire . but heere the wicked coyne obiections , and demand how it is that the mercifull god can finde in his heart thus strangely and seuerely to punish any sinner , seeing our sinnes cannot hurt him , nor our piety benefit him , iob. 35. 6. 7. and 32. 3. if all be in heauen , hee is not the richer , nor if they be all in hell , is he the poorer . i answer . 1. god is almighty , whose infinitenesse of power , wisedome , and iustice , makes him willing and able to inflict vpon sinners the most exact and sharpest punishment , as pleaseth his maiesty , and therefore as he is a god , and mighty in all his workes , that is to say , great , wonderful , & terrible , nahum . 1. 1. &c. cant. 8. 6. 7. deut. 29. 20. so specially sheweth he the same in punishing reprobates , and for that cause is called the god of righteousnesse , and the god of vengeance , psal. 94. 1. 2. and seeing all his other workes be wonderfull , and full of maiesty , we may be assured hee is so in smiting the wicked . 2. as his mercy & patience is vnspeakable great in inuiting & waiting for sinners repentance , rom. 2. 4. so is his iustice & impatience as great if he be contened ; for in god mercy and iustice are termed gods two armes , & therefore must be of equall length and bignesse , as well in punishing the wicked , as pardoning the godly . 3. sinne is a most odious and impudent aduersary to god , and to all his workes , prouoking his iustice in the highest degree , labouring to bring the author of all being , to a none being , and all his creatures with him , and therfore must god be reuenged vpon it , and his fauourites , as vpon the greatest enemies to his glory in the highest degree . 4. this is gods ordinance , that such as feare and obey him in this life should to heauen , and the others to hell : this is the principall condition of his gracious couenant , and therefore it must bee so . 5. all transgressions against the kings person , or bloud royal , are high treason , to be punished with the extreamest tormens as can be deuised , but the reprobate sinne against the king of kings in crucifying and killing his sonne and heyre apparent within his owne court , raigning in heauen , and therefore no punishment is great enough for such as crucifie the sonne of god to death , to say nothing , how they cōspire , with satan to disturb and persecute his church to robbe the lord of his honour and glory , and to bring all to confusion . 6. a reprobate is an heart-murtherer , of god himselfe , and a destroyer of all his ordinances , wishing there were no god , no iudge , no heauen , no hell no resurrection nor life immortall , and therefore should be seuerely punished . 7. the godly cry against them , and so doe their bloudy sinnes , and therfore the r●ghteous iudge must doe i●stice vpon them according to their demerits . 8. in sinning there passeth through euery mans hart a practicke discourse of the vnderstanding , laying before the sinner as it were in the one scale of the ballance , the delight , ease , pleasure , or profithe reapes by sinning ; and in the other , the wrath of god if he sinne , and hell torments with the losse of gods fauour , kingdome , and all his goodnesse , which all in respect of his greedinesse to sinne , he renounceth , maketh a couenant with death and hell , and now is turned to it , and receiueth his owne madde choyce . the next vse then is for vs , not for lust and lustinesse in sinne , thus to set at naught the lord and his regalities ; for though this bee but the first degree to the paines of hell , and as it were the suburbs thereof , yet all the teares spent in hell are vnsufficient to bewaile the losse of heauen , and of gods presence , and yet we see millions preferre the losse of their least commodities before it ; but they shall finde this a greater losse , when without delay they must , after the sentence denounced , trudge the black way to perdition ( with many a deepe sigh , and comfortlesse sobbe ) from god and all the company of heauen , to sup in that full hungly pallace of confusion vvith the prince of darkenesse , and his accursed company , at the terrible table of gods vengeance . the second point of the execution of the sentence of damnation , is the continuance of these paines in hell , which shall be for euer ; and they shall goe into euerlasting paine , math. 25. 46. and this sentence is most iust euery way , as decreed before all worlds , reuealed to the world in all ages , and shall be executed in the end of the world , and that for these reasons . 1. because the hatred of the wicked to god and man is eternall , it must so long be punished . 2. as man sinneth against his god , who is eternall and infinite , so iust it is that man should be punished eternally and infinitely . but ( will you ask ) might not the lord haue killed them out-right and there an end , and not suffer them to frie in torments eternally . ans. no , for that had not satisfied his iustice . 2. then the conditions of the couenant required eternity . the vse then is for euery man to beware of that prison , out of which hee shall neuer come forth , and to consider how long is that whipping that neuer endeth , tedious is that day that yeelds no euening , and hard goeth it with the tormented that would ●aine die & cannot . if a damned person were perswaded that he were to sustain his torments in hell no more thousand yeeres then be starres in the skie , sands in the sea , grasse pills vpon the ground , and creatures in heauen and earth , though this time would be past telling , yet would hee comfort himself in that one day , though it were long , the fire would bee quenched , the worme would die , the chaines of darkenesse would weare out , the prison would be layd open , and the miserable man should be set at liberty , but ( alas ) neuer to come forth , this word ( neuer ) killeth the heart , seeing the paines be intollerable , and the continuance eternall . if sinners would deepely and sadly consider this point , they would not buye repentance so deare , nor be so mad as for a moment of transitory delights , profits , or ease , boyle so long in a lake burning vvith fire and brimstone ▪ pittifull & fearfull it is to see how the fooles of the people in these dayes of light , make but a sport of sinne ; not thinking how close , and of what endless continuance the prison shall bee there ; and others more wife , yet not much more religious , packe vp all sinnes vpon christs mercies , not regarding his iustice , nor their owne infidelity , much lesse abnegation of themselues , and amendment of life , and yet there is not lightly any so foolish or sottish , if hee haue in hand any matter of importance among them , if specially thereupon his estate relieth , but will carefully before hand cast for it ; yet in this ( then which there is none more waighty ) most men sleepe and snort , and what , saith the iudge , shall in the end become of them , but that the iudge will come when he looketh not for him , and hew him in peeces , and set him his portion with vnbeleeuers , luke 12. 46. thus farre of the execution of the lords definitiue sentence vpon the reprobate , namely , that they goe into euerlasting paine , and there i leaue them , where god leaueth them ; for how can , or should i be more mercifull vnto them , then the most mercifull god is vnto them , 1. sam. 28 , 16. or then they themselues were to themselues whilest they liued here , and might haue easily preuented these tortures but would not , but contemned all admonitions . next it followeth to speake of the execution of the second part of the sentence definitiue vpon the godly , which is thus ; and the righteous ( shall goe ) into life eternall . but what these ioyes be , you must pardon mee , if i be sparing in the relating thereof ; for our sauiour christ who came from heauen , discoursed very little thereof , though he could doe it best of any , nor yet paul who was rapt into the third heauen , 2. cor. 12. 4. speake nothing heere of to any purpose , as not bin giuen himin commission , and also 2. for that the nature of these ioyes is transcendent , infinite , ineffable , incomprehensible , and remote from our weake senses , and vncapable capacities , and therefore being vnable to conceiue them , we are to beleeue life euerlasting . 3. when christ himselfe , his prophets , or apostles go about to describe christs spirituall kingdom , they vse wonderfull enlargings , surmounting and comparatiue speeches , taken cheefely of such things as the tabernacle , arke , and temple were made of , to figure thereby to vs , the heauenly tabernacle , and celestiall ierusalem , and holy temple , typing the same by such things as men set most price by , as gold , siluer , pearles , precious stones , and the like ; and yet when all is done , they come short of the ioyes themselues , and therefore the safest way is to bee wise with sobriety . 4. there be some mysteries in the word of god , the perfect and full manifestation wherof , the lord reserueth for this due time and place , which is the life to come , whereof i take this to be one , and therefore let vs in hope expect that time and place , and not the while build castles in the ayre . 5. we ought rather to labour and study to know & practice the means directing vs to heauen , then to trouble our selues on seraphicall questions , nothing so necessary for vs. 6. i denie not but wee may discourse heereof , so farre as the candle of the word enlighteneth vs ; and paul prayeth that this mystery might bee reuealed vnto vs , ephes. 1. 18. and vnthankefull to god should we be , and enemies to our comfort , if wee would refuse to search for , and to vnderstand what the lord reuealeth , yet for my part , i had rather be silent then erre heerein , and by my silence vvant a fault , then vvhen it is committed to craue pardon vvhen i needed not commit it ; speciallie , seeing there bee diuers learned men that haue comfortably discoursed heereof , vvho out of the word taught vs , that there is an heauen , and therein ioyes vnspeakeable and glorious , that god himselfe is the author ther●of , that it is eternall , that the twelfth article of our faith is thereupon grounded ( and the very pagans affirme the same ) who they bee that shall enioy them , then , that the nature of these ioyes is priuatiue and positiue , the positiue internall and externall , &c. vnto whom i referre you as my selfe for satisfaction , if vve stand vnresolued , which we need not . the vse euery man is to make of these ioyes , serue for admonition to the godly to bee vvatchfull , lest hee loose the same , and vvith satan drop to hell , and therefore must haue a care to lead reformed liues , to assure them of their saluation , else euery comfort wil be conuerted to a sentence of condemnation : and what auaileth it thee to discourse of such an excellent country , whereunto thy conscience telleth thee thou hast no title vnto , no more then it doth satan , who can speake more of heauen then any of vs ; yet the thinking of that country much encreaseth his sorrow : and so will it be to the wicked in the midst of their iollities a sting in their soules , & as a tart sawce , making their sweetest melodies sowre & deadly . if this meditation were holpen with the light of a liuely faith , it would ( as elishaes salt ) sweeten all the waters of iericho ; and as elias fiery chariot , soone lift vs vp to heauen , and the vvhile make al the bitter pains of this life comfortable to vs ; for if the loue of lands , and desire of riches , cause the paines taken for them to seeme nothing ; vvhat should the loue of heauen effect in our soules ? should vvee for this countrey refuse any toyle ? vvee know how all condemne esau for selling his birth-right for a messe of redde pottage , and what are the very best things in this world , but vanity and vexation of spirit , and god forbid wee should loose our birth-right in heauen for the loue of vncertaine pleasures : a wise pilgrime will forbeare all delights that hinder his return , and reserue all pleasures vntill hee come home , and so should we , else we will not come thither in haste . abraham obeyed god , calling him out of his country , heb. 11. 9. because he looked for a city , whose maker was god , and paul vvas content to beare all afflictions , because hee looked for things that were not seene , 2. cor. 4. 17. and 5. 1. 2. and vvhosoeuer assureth himselfe of heauen , will little regard this sinfull life , which one point should cause worldlings to looke about them . the second vse serues for thankefulnesse to our good god , for redeeming vs from hell , and all miseries , whereunto by our sinnes , and the sinnes of our sorefathers , we had wretchedly plunged our selues , and of his vnspeakeable loue and mercy made vs his elect children , & heyres of his kingdom ; and if thou take this to be but a slender benefit , then cōder what a damned soule would giue , if he had wealth , to be thus freed ; and do thou now the like , for by nature thou wast the childe of wrath as well as hee , ephes. 2. 3. and therefore if noah escaping the deluge wherein millions were drowned , and israell deliuered from pharaohs tyranny , and dauid from saul , forgat not due thankefulnesse ; much more ought wee , deliuered from the flouds of gods wrath , tyranny of sathan , and cruelty of all enemies , yea and from the euerlasting paines of hell , be euer thankefull in this , and the life to come for this most gracious deliuerance and blessed aduancement to his holy kingdome in heauen . the third vse serues for comfort to the elect which goe to euerlasting life , and to heauen , and that in three respects . 1. of the ends why eternall life was ordained : 1. that god might manifest the riches of his grace to his elect : 2. that the godly might enioy the full fruits of christs death , and the promised rewards of their labours and indignities in this life sustained : 3. that they might magnifie the great vvorkes and mercies of god wrought for them . 2. in regard of the effects of eternall life ; 1. that they may be as the angells of god , math. 22. 30. not in substance , but in conditions : 2. that wee may be made partakers of the dignity of christ in his three offices , as kings , priests , and prophets , though not in the same excellency . 3. in regard of certaine degrees of heauenly ioyes , vvhereof the first degree of our comfort and ioy , shall be in respect of the generall resurrection . 1. for it shall bee a ioyfull day to vs. 1. for the angells will awake and comfort vs in the lord. 2. ioyfull it shall be , for that our soules and bodies separated by death , shal now againe be ioyned together , and glorified together eternally . 3. ioyfull shall it be in respect of the holy communion of saints whereunto we shall be ioyned to praise the lord. 2. a second degree of glory will this he , that wee shall appeare before christ our sauiour , be absolued and sit vvith him to iudge the wicked , & enter vpon his sweet promises of eternall life . 3. a third degree of glory is , that he will iustifie and saue vs from our sinnes . 4. the fourth degree of ioy is , in that wee shall be honoured with the dignity of iudges . 5. a fift degree is , after we haue thus triumphed and troden our enemies all vnder feet in most glorious and triumphant manner , we shall with christ our head , and all his angells and saints , goe to life eternall , which is the end of all our wishes and desires , where for euer , we shall enioy the presence of the holy trinity , where the inhabitants of the heauenly ierusalem bee all angells and saints ; for nobility , all the sonnes of god ; for vnity , brethren ; for wisedome and knowledge all taught of god ; for experience , they al ouercame the world ; for multitude they cannot be numbred ; & for amity , they liue in cōtinuall peace ; their work , praising & seruing the lord ; for piety , they keep a perpetual sabbath , euery day an holy day to the lord. 6. the 6. degree is in regard of our continuance in heauen , which is euerlasting without end , but if these ioyes had had an end , then had it not been an heauen ; but it is eternall , without end , greefe , wearinesse , oldage , or any corruption : for vvhen death is swallowed vp in victory , how possibly can wee die , our sauiour being life it selfe . 7. the seauenth degree is , that the lord will poure into our soules and bodies all the communicable graces of his spirit ; for when we are vnited to christ our head , and then by vertue of this vnion and communion mysticall , wee be in all created gifts and graces belonging vnto all and euery part of our soules and bodies like him , but not in the same degree . 8. the eight degree of ioy is , a freedome from all miseries whatsoeuer , belonging to body and soule , and in stead thereof be enriched with the contrary blessings , which the lord grant vs. and thus farre of the thirteene motiues for watchfulnesse against the day of iudgement , and of the timely vses wee are to make thereof . hauing dwelt thus long vpon these motiues , i will now draw in my sailes , and hasten to the shore , exhorting euery man in the lord , that as this triple watchfulnesse is necessary , and concerneth euery man that euery christian particularly watch , and prepare himselfe accordingly ; for while the arrows of the lords wrath flie ouer euery mans head , and are not yet fallen , euery man may see and prouide for himselfe , and escape : were it proclaimed that for some priuy fault , onely known to himselfe , the king ( whole life the lord long preserue ) would execcute in euery town some 100. ●0 or 10. persons , nay but two in euery towne , whom pleased him all would feare , and by all meanes labour to exempt and secure themselues , least he should be one of that number ; but we know that the fewer number in euery towne or hamlet shall bee saued , mat. 7. 22. 23. luke 13. 23. 24. and euery mans conscience telleth him , that if the lord should call him to iudgement vpon a sodaine , he should not be able to answere him one to a thousand , iob 9. 3. and 40. 4. 5. and 42. 3. and that there is no way but by carefull watchfulnesse to escape this doome , and yet our eyes for all this , are heauy for sleepe , as were the eleuen apostles in their greatest danger , who could not watch one houre with christ : or if a lying wizard should foretell that of many , that passed that day ouer a bridge , one should drop ouer & drown , all the passengers would see carefully to their footing ( though he were but a lier ) but when the holy ministers out of the infallible word of god , admonish them to watch , they heere mocke and say the daies are prolonged , but surely so dangerous a case admits no mocking ; we shuld hastily see to our watch , and the rather , seeing our sauior hath blown his trumpet , the day approcheth , the summons are sent forth , the sentence is drawn , and we all wait but for his glorious cōming to denounce it , & therfore the while let vs as good porters , watch at the gates of our soules , that satan step not out to cast vs to the dead sleep of sin , or to steale vs from our selues : there is not any of vs but hath a secret watch within to giue him timely warning hereof , in euery thought word , & action , we take in hand to tell vs that we for the presēt are liable to gods temporal iudgment , & if we escape them not , we must doubtlesse die , and come to iudgement , and this is the watch of our consciences . oh that we would regard it in time , & at euery stroke of the clocke , bewaile how little good to further our reckoning against death & iudgment we did that houre past ! and that we would consider , that euery houre we are neerer and neerer to our end , which if we did sadly remember , we would not do amiss many idle gentlemen for a brauery carry golden watches in their bosoms to warn them how their golden time passeth , & yet are the while neyther idle , nor well occupied , but no watch to this of thy conscience , if vvee would listen vnto it , which runneth truely , as well by night as by day , and giueth vs a checke euery munute , neuer standing still , vnlesse it bee rusty , or choaked altogether with the filth of sinne , yet let vs know , that when iniquity hath played her part vpon the theater of this sinfull vvorld , then vvill vengeance , speedily succeed , and set vp a tragedie bloudy and tedious , without end rufull , without mittigation , and continuall without ease and release ; and look how many drams of delight heere thou impenitent wretch hast tasted of , so many pounds of endlesse paines shalt thou there receiue , the comedy is short , but the tragedy is ouer-long , bloudy and bitter . saue and protect vs ( good lord ) from this lake of misery , worke in vs speedily true repentance , faith vnfeigned , with due obedience to all thy commandements , that so standing vpon our watch , and seruing thee euer in spirit & truth , wee may liue with thee euer in heauen : and as ambrose in his funerall oration for theodosius , supposeth that the angells carrying his soule to heauen , should in the way aske him , what did he while hee liued heere vpon earth , and hee should answer , dilexi : i haue loued : so we pray thee ( o sweet sauiour ) both to prepare our selues while we be heere to liue before thee in all christian watchfulnesse , and so likewise for death and iudgement , & withall , to grant vs thy holy spirit & grace , in such powerfull and aboundant manner , that when thy holy angells shall gather vs from the foure windes to appeare before thy iudgement seat ; and thou the great arch-angell shalt aske vs what we did all the while wee liued h●ere , we may truly and cheerefully answere , both that we loued thee ( o blessed sauiour ) aboue all and loued our neighbours as our selues , and withall , that we watched continually ouer our whole liues , and against death and thy comming to iudgement . o lord grant vs this grace for thy great name sake . to thee deere sauiour , with thy father and the holy ghost , be all honour and glory giuen by vs , both now and for euer . amen . finis . an admonition to the reader . gentle reader , although the printer hath desired and vsed his best care , that this booke should come forth with fewest faults , yet by reason of the duskie obscurenesse of the hand , and absence of the author dwelling farre off ; it could not be , but some faults escaped vs , not o●ely in pointing or mis-pointing , in omitting or adding sometimes a letter , and in the sections , eyther not placed , or mis-placed ; but in omission and alteration of words , obscuring the sense in some places : which the godly readers iudgement and diligence must helpe , or charitably passe by , and not impute them neyther to the author , nor the printer . and so farewell . notes, typically marginal, from the original text notes for div a10914-e210 pluna●●h in lacon apoph . iob. 29. 12 1 sam. 18. 29. & 19. 6 , 9 , 10 , & 24. 17. & 26. 21. 2 tim. 1. 16 mat. 19. 27 phil. 3. 7. 8. 2. cor 8. 5. 2. cor. 9 15 ambrose . isa , 54. 1. xe●ph●● in o●co● . & citatur a cicerone in catone . math. 25. a●●eas syl●ius de dictis . alphonsi . 1 king. 〈◊〉 〈◊〉 . 47. crag . haz. in orat. ●uneb , athan. xenoph. in o●●on . qui mone● vt 〈◊〉 , 〈◊〉 iam facis , ille mo●●do la●dat , & hortatu 〈◊〉 probat acta suo . ●uid . de trist . l. 5. ●l●g . 14. ier. 2. 32. 1. tim. 2. 9. 1 pet. 3. 3. 4 caluin in ier. 2. 32. ●●ertius lib. 4. cap. 6. mat. 13. 44 45. 46. mar. 13 33 eze. 48. 35. ier. 31 , 23. notes for div a10914-e1000 a citatur a 〈◊〉 in prim● sex thesium . b the occasiō of publishing this sermon . c plin. lib. 8. cap. 36. & aclia 〈…〉 de hist. auama 〈…〉 . d austin . de doct . christ. li. 4. ca. 19. e cicero de orat. l. 2 & de ●inib . ●onorum li. 1. f aust. contra faust . li. 5. cap. 11. g fabius quintil. h sutor vltra crepidā . i iuter epist. hypocra . & citatur a rinald . orat . 13 k 2 cor. 5. 13. l angust . ad pascentium epist. 174. m hieron . dial . 1. aduers . pelag. n gal. 1. 10 o hieron al theoph aduers . ioan. hierosolym . p iu menādro . q lib. de vtilitate ad hostib . capi●nda . r cicero in c 〈…〉 . s ioan. rainold . orat. 13. t foxiu● . notes for div a10914-e2270 the preamble . dan. 2. 2. dan. 5. 3. it is a fearfull iudgement of god on man , to see a iudgeēt and not to lay it to heart . xenophon li●● , 7. d 〈…〉 stit . 〈◊〉 . herod 〈◊〉 cli● . it is vsuall with the wicked in the time of iudgement threatned , to turne fasting into feasting , & more to depend on their owne strength , then gods power . pride , a forerunner of iudgm●t read 〈◊〉 . 6. & hero● . lib. 1. vse . gods iudgments are most neere to the wicked , when they thinke themselues most safe . the wicked euer hasten their owne destruction . and mans happinesse consisteth in 3 things . 1. the temple the statliest building in all the world . read iosephus . the wonderfull care that christ hath ouer his . the cause of the destructiō of the temple . note . no power can withstand when the lord comes with power to destroy . vse . a good obseruation for worldlings . doct. 1. we should not set our hearts on worldly things . eccles. 1. 2. & 12. 13. 14 1. ioh. 〈◊〉 . 15 16. 17. vse 1. the world . vse 2. riches . dainty fare luk 16. 25 buildings . no outward priuiledges can free the w●eked 〈◊〉 gods wrath apparell the figue of mans shame . note . apparell . the bodies of the wi●●d are fuell for hell . iam. 2. 19. remember the day of iudgment : the diuels tremble & feare . a simily . heb. 11. 10. mat. 17. 4. vse 3. ierem. 45. 3. &c. why we were sent to the world . application . § 4. 2. parte . this distribution of this text. 1. 2. 3. 4. 5. 6. the subdiuision . three watches . 1 2 3 what is it to watch . of watching in generall . the necessity of watching . omne tulit punctum , qui miscuit ●tite 〈◊〉 doct. 〈◊〉 . which teacheth , it is most necessarie to watch . proofes of the doctrine by scripture and by reasons . § 6. vse 1. for admonition to all men . the sense of this word watch . doct. 3. against carnall security . proofes by scripture . what sobriety is . exhortation . vse 1. to bee watchfull . psal. 30. 6. luk. 18. 8. vse 2. for comfort for such as watch . part. 1. of watching in speciall . doct. 4. to watch for the leading of a godly life in this world . proofes by scripture . by reasons 1. 2. 3. 4. 5. vse 1. is to declare how weare to watch . when we are to watch . we must watch ouer our selues . cant. 5. 2. iob 9. 28. we must watch ouer 〈◊〉 family . 1. as f●st ouer his wife . 2. ouer his children . a good president for all parents to traine vp their children in the feare of god. prou. 25. 1. simili●● . example of origent training vp of a childe . euseb. lib. 6. cap. 2. ruffinus l. 2. cap. 5. vse 2. to nurture their children in the feare of god. 2. reasons . satans spite to little children . * an●●logia . papa pag. 779. act & mon pag. 125. 14. the institution of a child from his cradle . 1. 2. 3. 4. 5. 6. 7. ouer his seruants . vse 3. for preaching ministers . a simile . vse 4. for vnpreaching watchmen . ioh. 24. 15 , 16 , 17. vse 5. for robbers of the watchmen . gen. 4. 10. 11. and 9. 5. 6. preachers and writers against sacrilege . * samuel gardiner against sacriledge . obiect . contra 〈…〉 liud . a dilemma . 2. cor. 3. 7. 8. heb. 12. 22. and 10. 28. 29. abbey lands due to the ministers . reasons prouiding it . obiect . math. 5. 19 de simplie . plator . a prouerbe . mel in or● verba lactis fel in corde fraus in pactis cauek . a subtill and false teacher . men wil be demned rather then forsake any one sweete sinne . epist. 54. ad maccd 〈…〉 um . obiect . leuit. 10. obiect . 2. sam. 17. 7. a remedie against sa 〈…〉 ledge . sect. 12. helpe to watch . the first helpe to walke in a generall calling . reasons . 1. the second helpe to walke in a speciall calling . a di●y for christian watchfulnesse , in both callings . 2. 3. 1. 2. 3. 4. 4. 5. 6. 7. 3. 4. 5. 1. 2. 3. 4. 1. pet. 5. 9. 1. sam. 17. 36. 45. 1. sam. 11. 5 , 6. 5. 6. 7. 8. the fourth helpe . to make mutuall coniuncton betweene pastour and flocke . satans subtiltie that preaching shall do the people no good . ionah 1. ier. 9. 1. 2. sam. 15. 6. ioh. 16. 2. the fift helpe . all things helpe vs to watch . gen. 39. gregorius nazianzeus orat. in cyprianum . exod. 20. 14. heb. 13. 4. sect. 13. the second part of death . transitio . orpheus in 〈◊〉 . iob. 40. 41. doct. 5. to prepare for death . proofes by scripture . reasons . 1. 2. 3. 4. 5. 6. 7. sect. 15. vse 1. 1 obseruations for preparatiō to die well . 2. 4. duties . 1. 2. 6. 7. the particular watch for death . 1 3. 4. 5. 6. 7. 1. 2. 8. 1. 2. a diar● , o● we●ke●worke for prepa●●tiō to die . 1. 2. 3. 4. 5. 6 7. acts 1● . 〈◊〉 . vse 〈◊〉 to put vs in mind of death . a good example . the commodities of thinking vpon our death . hannibal adportas . vse 3. not to fear death . plato in apol . socrat. cicero , tuscul . quest . lib. 1. nazianzens saying of the ioyes of heauen . epaminondas his saying . ignatius . vse 4. of terror . obiect . goe to the house of mourning . eccles. 12. 2 to 8. vse 〈◊〉 . to pul out the stings of death . 2. sam. 19. 18. the benefits by death . h●●esias h●s excellent exam ▪ 〈◊〉 for christians to follow . obiect . answ. 2. 3. 4. 5. 6. 7. vse 6. for thankfulnesse in deliuering vs from the second death . sect. 16. the third part . the sense . sect. 17. doct. 6. prepare for christs comming . the necessity of his doctrine . n●te satans policy to hinder the said . 〈◊〉 full . ier. 34. 16 2. pet. 2. 22. proofes . reasons . 1 2. 3. 4. sect. 18. vse 1. to confute atheists . tremel . vse 2. is to vse motiue for instruction to the saints . sect. 19. the first motiue frō the names of that day . the secōd motiue 〈◊〉 the signes of his comming . vse . similie . the third motiue 〈◊〉 the vncertainty of the day . a similie . a similie . similies of christs ●econd comming to iudgement obiect . the fourth motiue 〈◊〉 . 〈◊〉 the manner of the re●urrection . vse . gen. 41. 14 the fifth motiue 〈…〉 ō the generality of thi● ▪ iudgement see euseb. eccles h●st . lib. 5. c. 1. reu 14. 13. obiect . obiect . a petition for no day of iudgement . answere to the worlds pention . similie . a great d●fference between the elect and reprobate . numb . 24. means that there shall be no day of iudgement . similie . a similie . a similie . vse . psal. 27. 11 isa. 49. 15. a ioyfull day to the elect. we shal see and know one another at the resurrect . 〈◊〉 . the reasons . 1 2. vse 2. the sixt motiue frō the manner of his co●ming to iudgement . the vse . the seuenth motiue . the place where the iudgement shall be . mira narrant 〈◊〉 aquila histori●● aristotel de histor . animal lib 9 cap 32. a●●anus de animal , h●st . lib. 1. c 44. plini . lib. 10 cap. 13. gualter in math. 24. ●om . 279. & in luc. 17 37. ho●il . 165. 1. thes. 4. 17. vse 1. to be readily prepared to meet the lord , & auoid security . plurima pessima presiosa non vniuersa . vse 〈◊〉 . for terror to cōmers vnprepared no help any where for the wicked . two signes for 〈…〉 g christs com●ing . similie . similie . the world shall be fired . mat. 24. 30 vse to watch against this fire . dan. 3. 19. the ninth motiue . christs sitting in iudgement vpon the throne of his glory . salomons throne cōpared with christs , whereof it was a figure . pet. martyr mar. ●orchaus in 1. kin. 10. 18. gen. 28. 12 13. the reasōs why christ is said to sit vpon the throne . io● . 1. 51. mors ●hristi suff 〈…〉 sed ●os efficiens omnibus . the whole trinity iudgeth . vse . the figure of this throne opened . caluin . hugo card. quintus . pererius . lyra. glossa inter . polanus . e●●olampadius . ●ugo . pola● . iunius . the vse for terror . the ●enth motiue . of christs separating the elect from the reprobate . iohn 8. 9. esa. 65. wisd. 5. vse . to repent in time . remedies to escape hell. vse 1. vse 2. cicero lib. 1. tusc. qu. thom moor. in v●opia . math. 13. 4● , 45. g 〈…〉 . 25. 33 reuel . 22. vse 3. is for warning to the wicked . mat. 25. 34 gen. 20. 7. 17. iob 42. 8. 9. the 11. motiue . the 〈◊〉 ●ner of christs proceeding in iudgement . the manner two-fold . what meant by opening the booke . what , and how many bookes be opened . 1. the booke of gods word 2. the booke of conscience . the book of life and election . the booke of gods workes . the 1. vse of these 4. bookes . the vse for gods word . vse 2. ●or conscience . tenera res conscientia , quae ●ec tangi , nec angi potest . to vse for gods election . vse 4. for gods workes . the secōd vse , for terror . their worksmust tried to be good or euill . vse for admonition to the ignorant . the 12. motiue . the denoū cing of the definitiue sentence . the necessity to know christs iudgement vpon the wicked . he●viuunt bomines tāquam ●ors nulla futura est aut velut inferaus fabula vanaforet mors tu● , mors christi fraus mūdi , gloria coeli , & dolor inferni , sunt medi 〈…〉 da tibi : finis ci●●s coelum ●on solum . the first part of the sentence vpon the elect. similie . the reasons why the elect sit to iudge the wicked obiect . or question how the elect are iudged according to their works vse . object . the secōd part of the sentence vpon the reprobate . mat. 10. 33 vse . luk. 4. 29. act. 21. 28. psalm . 2. note this ye hypocrites . note here o you that forget god. vse . thom. aqu. the benefits by doing good workes . pauper via et p●●ta coeli vse 1. 1 chro. 29 9. ●0 20. vse 2. for terror to the wicked . psal. 105. 18. deut. 23. 17. 18. ranulphus worthy example . the 13. motiue . the ●●●cution of the sentence vpon the reprobate . the priu●●i●e pai●● . similies . what this priuatiue punishment i● . the paines of los●e . the vse to consider what losse it is to be separated from god. a similie . theodoret. l. 5. c. 16 17. sozom. lib. 7. cap. 24. tripart . l. 9. cap. 30. niceph. l 12 cap. 41. vse . 2. chro. 15. the posi●●ue pains . these pains a● twofold , outward , & inward . the names of hell. 1. let●● . 2. piegeton . 3. atheron . 4. co●itus . 5. stygia palus . 6. el●ades . 7. sop●●s . 8. tartarus 9. orcus . 10 pluto●i●● 11 auernus 12 abyssus 13 infe 〈…〉 a caution the nature of hell . the inward positiue paines vse . 1 rea●ons prouing it necessary to know that 〈…〉 re is an hell . vse . 2. there is an hell . vse 3. exhortatiō to the ministers to warne the people hereof . obiect . reasons why sinners torments be so great in hell . heb. 10. 29 reuel . 9. 9. vse 4. the secōd part of the cōtinuance of the torments vpon the reprobates . reasons why reprob●tes be punished eternally . obiect . vse . 1 the execution of the sentēce vpon the elect. reasons why i speak sparingly of heauenly ioyes . vse . 〈◊〉 vse . 2. vse 3. of the ioyes of heauen . sect. 20. the conclusion . mat. 26. 40 a prayer . the sweete thoughts of death, and eternity. written by sieur de la serre douces pensées de la mort. english la serre, m. de (jean-puget), ca. 1600-1665. 1632 approx. 427 kb of xml-encoded text transcribed from 178 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-05 (eebo-tcp phase 1). a10215 stc 20492 estc s115335 99850554 99850554 15764 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial 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(eebo-tcp ; phase 1, no. a10215) transcribed from: (early english books online ; image set 15764) images scanned from microfilm: (early english books, 1475-1640 ; 585:12) the sweete thoughts of death, and eternity. written by sieur de la serre douces pensées de la mort. english la serre, m. de (jean-puget), ca. 1600-1665. hawkins, henry, 1571?-1646. [10], 175, [1], 168 p. printed by the english college press], at paris [i.e. saint-omer : 1632. a translation of: les douces pensées de la mort. translator's dedication signed: h.h., i.e. henry hawkins. the imprint is false; actual place of publication and identification of printer from stc. the title page is engraved. 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conversion יהוה annos aeternos in mente habui . memorare nouissima tua . the sweete thovghts of death , and eternity . written by sieur de la serre . at paris , 1632. to the right honovrable henry nevill , baron of abergaveny . syr , yov may behold heer a sensles statue , made to the life , but vvithout life , till the promethean fire of your vvell knovvn piercing iudgment gracing it , giue it a true subsistence . it hath a mouth vvithout vvords , vvords vvithout spirit , till you the mecaenas , through your honours gracious acceptation , affoard it strength & energy . as for the heart , expressed in the pure intentiō of this addresse to your honour , it is vvholy yours ; nor needs the spoiles of feigned deityes , to giue it breath , to make it more your ovvne , then novv it is . or rather if you please , you haue heer tvvo nevv-borne tvvins , put forth thus naked as you see into the vvide vvorld , to shift for themselues ; and like to be forlorne , vnles your lordship , pittying their pouerty , take thē into your honourable patronage , and safe protection . france hath had the happinesse to giue them their first birth ; your honour shall haue the trouble to afford them a secōd : that to haue bred a spirit able to conceiue and bring forth such issues ; and your lordship through your noble fauour , to make them free denizens of this kingdome . or lastly , to speake more properly , i heer present your lordship vvith the svveet thoughts of death , and eternity , expressed in our tongue . not to vndertake , to make that svveet vnto you , ( vvhich othervvise vvere bitter ) vvho through a fayr preparation of a christian and vertuous life , haue confidence inough to looke grim death , in the face ; and vvith good serenity of conscience , to vvayt on eternity : but rather that your lordship , vvould please to commend the same to others of like quality , vvho follovving the vogue of the allurements , pleasures , and delights of this vvorld , may haue need of such noble reflections , as monsieur de la serre , authour of this vvorke , vvell versed vvith people of that ranke , hath learnedly , and piously shevved to this more free and dissolute age . so shall your honour , do a charitable vvork of mercy , the vvorld be edified , and i vvell satisfied , to haue put to my hand . your honours most humbly and truly deuoted . h. h. the table of chapters . chap. 1. of the sweet thoughtes of death . pag. 1. chap. 2. what pleasure it is to thinke of death . pag. 6. chap. 3. that there is no contentment in the world , but to thinke of death . pag. 22. chap 4. that it belongeth but only to good spirits , to thinke continually of death . pag. 30. chap. 5. how those spirits that thinke continually of death , are eleuated aboue all the greatnesse of the earth . pag. 41. chap. 6. a contemplation vpon the tombe of alexander the great . pag. 50. chap. 7. he that thinkes alwayes of death , is the richest of the world . pag. 61. chap. 8. a contemplation vpon the tombe of cresus . pag. 66. chap. 9. that he who thinkes alwaies of death , is the wisest of the world . pag. 73. chap. 10. a contemplation vpon the tombe of salomon . pag. 80. chap. 11. a contemplation vpon the tombe of helena . pag. 90. chap. 12. that of all the lawes which nature hath imposed vpon vs , that same of dying , is the sweetest . pag. 113. chap. 13. how worldings dye deliciously without euer thinking thereof . pag. 119. chap. 14. goodly considerations vpon this important verity ; that whatsoeuer we do , we dye euery houre , without cease . pag. 124. chap. 15. the tombe of the pleasures of the sight . pag. 127. chap. 16. the tombe of the pleasures of the sense of hearing . pag. 130. chap. 17. the tombe of the other pleasures , that are affected to the senses . p. 132. chap. 18. how he who hath imposed the law of death vpon vs , hath suffered all the paynes therof together . pag. 135. chap. 19. the pleasure which is found in liuing well , for to dye content . pag. 143. chap. 20. the picture of the life , and death of a sinfull soule . pag. 148. chap. 21. a goodly consideration , and very important both for lyfe , and death . pag. 159. thovghts of eternity . the triumph of death . pag. 3. the glory of paradise . pag. 55. of the infernall paynes . pag. 190. the houre of death . pag. 145. of the svveet thoughtes of death . chap. i. there are no sweeter thoughtes , then those of death . spirits being raysed to the knowledge of diuine thinges , do euer occupy themselues in counting the tyme of their banishment in this strange land , where we sigh vnder the burden of our euils . slaues liue not , but of the hope to see themselues at liberty : their prisons and their irons are obiects , both of horrour and dread , which put their soules vpon the racke . the sun shines not for them at all , and all the sundry pleasures agreable to their senses changing their nature , serue but to afflict them . so as in their captiuity , they breath the ayre of a dying lyfe , whose moments last for ages . we are those slaues so enchained within the prison of our bodies , as exiled from the paradise of our delights , where the first innocency of our parents , had established vs a mansion : so true it is , their disobedience hath changed our bodies into prisons , and the delightes of our soules into thraldome . what feelings then , may we haue in this seruile condition , whereunto we are brought , but those of an extreme dolour , and bitter sorrow , to see our selues depriued of the soueraygne god , where soules do find the accomplishment of their rest ? the harts being holily enamoured , speake so sweet a language both of sighes & sobbs , in the absence of that they loue , as if the angels were touched with enuy , they would desire to learne it , to make therof a new canticle of glory in their eternity . of all the dolours that may tyrannize a soule , such as know what it is to loue , find not a more intollerable , then that of the absence of the subiect with they loue perfectly indeed . and if it be true , that affections draw their force from their merit , what should our loue be towards this sauiour , whose perfection so wholy adorable , cannot brooke comparison but with thēselues . and how be it this great god be infinitly louely , yet would he needs be borrowing a hart of nature , to resent the draughts of our loue , & to dye on the crosse of their woundings . what excesse of goodnes ? how may they resist the sweet strokes of his mercy ? he espouses our condition , for to suffer all the miseryes therof ; ( sinne and ignorance only remayning without power agaynst his person ) in so much as dying , he changed the countenance of death , and makes it so beautifull , as generous harts at this tyme , sigh not , but in expectation of their last sigh , since euen the selfsame moments that lead vs to the tombe , conduct vs also to immortality . the paynes which my sauiour hath suffered on mount caluary , haue beene fruitfull to bring forth diuers punishments , in fauour of the infinite number of martyrs , who loued not life , but to ressent it's death . his nayles haue forged them others of that sort . his thornes haue thence produced new thornes ; and the forme of his crosse hath made them to inuent some others of the lyke ; and the turning vpside downe of his , hath serued s. peter for a couch to dye in . for ioy rather , then of payne , i would say , that all the deadly instruments of the passion of my redeemer haue beene the preparatiues of the triumph , that a million of soules haue carryed away in their martyrdom . the scourges haue been for s. bartholomew , the nayles for s. andrew , the sword for s. paul , the wounds for s. francis , and the crosse serues on earth , for a new subiect of enuy , for the whole world togeather , since that euery one can pretend no better then to this glory to sacrifice his life , vpon the same aultar , where the authour of life hath beene immolated . o how the amourous plaintes of that great apostle make all to resound with a sweet melody ! me thinkes the sweet accēts of his cryes do euē rauish my spirit through mine eares . the tyme of my lyfe is too long ( sayd he in the strength of his passion ) i am troubled to reckon vp the moments of it's durance . when shall it be , that i shall liue forth of my selfe , to go to liue in him , whom i loue much better then my selfe ? quite contrary to those guilty soules , who stand discoursing of death as of a losse , where he desires it for recompence : so as the sun had neuer a fayre day for him , and nature so beautifull in its diuersities , and so fruitfull to bring forth so many wonders , was barren for his contentment ; in so much as the obiects of his pleasures was quite without the world : and yet through a miracle worthy of him , he liued , and dyed of loue at once . o sweet life ! but yet more happy death ! the swan after she hath measured diuers tymes , the humide spaces of the banckes , euen tyred out with lyuing , calles for death vnto her succour , with accents of melody , so sweet and so pittifull withall , as that it cannot choose but then , euen yield to the assaults of compassion . this bird being richly dressed vp with innocency , proclaymes the truth of her death to forrests , to champaygnes , and to rockes by the sad accents of her tunefull notes , whose harmony doth rauish all those , that haue sense of feeling in them , and giues them a desire to dy with her . this diuine apostle , dying on the shore of his teares , represents to vs this bird . for being now weary to liue so long tyme absented from his lyfe , he sends vp his amourous sighs to heauen-wards , & with a voyce full of allurements , cryes out , how he desires to abandon his body , for to go , to behould the god of his soule . the harmony of his cryes , so powerfully attracts the harts vnto him , as all those who are able to heare but the eccho of it , and to perceyue i'ts sweetnesse , doe borrow wings of al sides to fly out of themselues , while the earth is in contempt with them . you soules of the world , i inuite you heere to hearken to this consort of musike , where the angells hold their part ; but you must purify your senses , if you wil be rauished with pleasure , and ioy. what pleasure it is to thinke of death . chap. ii. a travailler strayed from his way , and puzled in the full of the night , within a thicke forrest , finds himselfe on a sudden brought into streights , through a thousand assaults of feare , wherwith his soule is strooken . he casts his eyes on euery side , but sees nothing but shadowes of horrour which presage the sun-set of his life . the noyse of the impetuous winds that puts a garboyle into the boughes , beate so roughly on his eares , as he breathes but in a deadly feare , more intollerable well nigh then death . his imagination being troubled , lets him see in dreame , in the midst of the darknes , as many precipices , as the steppes he makes on his way . in so much as he belieues euery momēt he is buryed quick in some pit or other , with the whole burden of his euils . the feare of being deuoured by the sauage beasts , makes him to apprehend a new punishment , whose dolour redoubles euermore , through the sensible apparence of some euident danger . the heauens & earth being hid alike from his eyes within obscurity , for remedy represent to him despaire , & in effect , his iudgement being now stupid with terror , hath not the liberty of discourse but to conclude vpon his losse , al things the while cōtributing to his most disaduantage . himselfe sees not himselfe awhit , as if already he were quite besides himselfe ; & the little sense he hath left him , serues him but to suffer euils , which in their excesse do rob him of his speach . thus brought to this extremity , where death is more present with him then life , since he wholy dyes and liues but to halfes ; he lifts now at last his eyes to heauen-wards , where he discryes a ray of light to disclose through the birth of the aurora , which serues him as a beakon or watch tower to remit him into the path of his way which he had lost . the day by little & little makes the shadowes of death , with enuirone him , to vanish out of sight , & with the hope of lyuing , affoards him the contentmēt to behold the precipices which he hath escaped : in so much as he arriues to the places of his desires with a great deale more pleasure then he felt paine . let vs now say , we are these trauaylours , wandering in the thicke forrest of this world , during the darknes of synne , which enwraps vs one euery side . the winds of temptations bluster without cease in our eares ; euery stepp we seeme to make forwards , leads vs into the tombe , since we dye euery houre ; and the abysses are alwayes open to swallow vs vp , as culpable of a thousand sortes of crimes . being brought to this estate , the heauen hides it selfe from our eyes , as not able to pretend awhit for it's glory : so as being oppressed with diuers disasters , we breath the ayre of a lyfe , full of annoyes , and of vnsufferable afflictions . the light of eternity , which shines to vs in the port of the sepulcher , is this goodly aurora , whose day disperses the shadowes of our night for euer . what contentment to arriue at this port amidst so many stornes ? what happinesse to enioy the brightnes of a sun , which is not subiect to eclypses , after so many tedious nights ? we are all pilgrimes , who continually trauayle , from this world into the other . the darknes of sinne is the shadow of our bodies , since they accompany vs without cease . what incomparable felicity , to go forth of our selues , to find out that day which should illumine vs eternally ? what may we desire in slauery , but liberty ? in darknes , but light ? and in trauayle , but rest ? this earth is a prison , let vs neuer thinke then , but to recouer our liberty . this vnlucky dwelling is a place of obscurity , let vs gape after the light . this fatall mansion , is fertile onely but with thornes and troubles , let vs get forth of it's bounds , to fynd the true tranquillity : and according as we shall approach to the good of death , so shall we distance our selues frō the euils of lyfe . o sweet death where our miseries termine themselues ▪ o cruell life , where our disasters take their begining ! o welcome death where our annoyes do find their sepulcher ! o dread life where our dolours find their cradle ! the most afflicted draw al their cōsolation from the hope of death . are we not of this number , as subiect to all the disgraces of lot , and to the cruell lawes of fortune ? with what sweeter hope may we mitigate our paynes , then with that of a speedy breaking the chaynes of our captiuity ? if we dyed not euery houre , there would be no contentment to liue . for what likelyhood is there that a trauailour should take any pleasure to stop in the midst of his way , during the tyme of a storme ? now the world is neuer without tempests : what remedy were it to make a stop at a flash of lightening , or a cracke of thunder , in the midst of the way of our life ? being pressed with a storme , and encompassed with rockes , shall we not be sēding our desires before hand to the port , with this griefe , for not hauing wings to fly more swiftly thither ? so as if the ship of our life , cannot land but at the shore of the sepulcher , is it not at this port whither we are to aspire euery moment , to put vs in the lee from shipwrackes , whereof so many wise pilots haue runne hazard ? i haue no feare but of old age , said zenon , for of all euils , that of life is the most intollerable . in effect , if we thinke on the diuers torments , that pull away our life , by little and little from vs , we should be of socrates his opinion , who of all the momēts of our life , prizeth none but the last . o happy moment ▪ & irkesome to those that go before ! i am troubled ( said dauid ) in the house of men : when shall i arriue into that of my lord ? he was alwaies going thither , but the way seemed so long and tedious to him , as he sighed continually after the end of his iourney . all things tend to their center ; the stones being raysed from the earth , do borrow wings to their weighty nature , to descend downe beneath , where they alwayes haue their looke . the riuers , though insensible are touched with this amourous curiosity to reuisite continually their mother . and the piramidall flames of fire do witnes they burne , but with desire of ioyning thēselues with their first beginning . and howbeit their endeauours are vnprofitable , yet haue they neuer other scope . the heauen is our center ; with what more violent passions may we be quickned then with that of being rauisht from our selues , to ioyne as atomes to their vnity , & as rayes to the body of their light ? those torches of the night whose number is infinite , and beauty incōparable , not so gallātly shew vs their twinckling baytes , but to enthrall vs with their wonders . they shine not to vs , but to shew vs the way of their azure vaults , as being the only place of our repose . and it seemes the galloping course of the sunne , goes not so turning the great globe of the heauens ▪ but to shew the way from aloft vnto the inhabitants of the earth . if some one had the gift of prophecy , & that it were foretold vs , in a certaine tyme set downe , that we were to possesse an ample fortune , be it of goods or greatnesse , all transitory a like ; were it not credible , the day of this attendance would be to vs of a long put-off ? how many sighes , as witnesses of our languours , should we be sending forth , before this felicity so promised ? the greatest dolour we could possibly suffer , would be but of impatience ; for through force of passionately desiring this good , all sorts of euils would be insensible to vs. the sunne that posts so swift would then go sluggishly , and its diligence could not stay vs a whit , from accusing it of slouth , as often as we gazed vpon heauen . let vs now consider , the mystery of this proposition , and say , that our sauiour and the king of prophets hath giuen vs this assurance from his mouth , that the last instant of our lyfe shal be the first of our immortality ; and so on the day of our death , should we possesse an infinite number of felicityes , be they in immortall goods , be they in the greatnesses of nature it selfe . from what sweet disquietnesses , might we seeme to be exempt in the expectation of this happines ? the holy soules who breath in this world the ayre of grace , liue not , but of the ioy they haue of continually dying . with how many sighes of loue , and languour , smite they heauen at all houres ? all the fayre dayes the sun affoards them to their eyes ▪ seeme to be so sad & lowring , as hardly do they marke the differēce between the light and darknes , because they loue but the eternall dayes , which are to shine to the birth of their felicity . and this is the day of death , where ceasing to be men , we begin to be as angels . s. frauncis wounded on all sides with a thousand darts of loue , sighes in the presence of his mayster , for griefe that he cannot dye of his wounds . he contemplates the wounds of his redeemer , and his lookes haue this diuine vertue with them , as ●o make his soule to ressent the smart . and through the force of his sweet torments , the amorous passion wherewith he is taken makes him to ressent the dolours of his mayster , in so much as the markes thereof themselues are imprinted in his stigmatized body ●hen it is , that soowning with ioy , extasied with pleasure , and rauished with a thousand ●orts of felicityes wholy diuine , he sequesters himselfe from the earth , to approach vnto heauen . he feeles himselfe to dye of loue , without being able notwithstanding to loose his lyfe : for though his wounds be mortall , since all termine at the hart , yet their cause is immortall . so as dying in his lyfe , and liuing in his death , he dyes , he lyues , without dying , and without lyuing . of dying , what apparence , since he is sunke in the spring of lyfe ? of lyuing who would belieue it ? let vs then say , that if he dye , it is of a death a thousand tymes more sweet then lyfe ; and if he liue , it is of a lyfe of extasy , which feeles nothing of the humane . this sweet saint , seeing himselfe vnder the wound of the bloud of his maister , belieued verily he should make shipwracke , through force of desiring the same , in so goodly a sea , whose tempests were so much the more gratefull to him , as loue serued it selfe of his sighes , to driue away the storme . and in truth , how could he loose himselfe in the presence of his sauiour , whose crosse serues him , as well for a watch-tower , as for a hauen in the midst of the torments , which his wounds haue caused to grow in him ? he would feygne haue found some rocke , within this sea of loue ; but the pilot who steeres the ship of his life , is a port of assurance for all the world ; since he cōmands the winds and tempests . what pleasure needs must this great saint take , to see himselfe thus smitten with the selfe same woūds of his maister ? the crosse fayles him ; howsoeuer yet he hath it in the hart . the crowne of thornes he misseth ; but what say i ? he weares it in his soule . but then at least , he seemes not to be depriued , but of nayles and gaule ? i deceiue my selfe . for as for the nayles he caryes the markes thereof , as well in hands , feet , as side ; and for gaule , the tongue takes very greedily the sweet bitternes therof . o great saint thrice happy ! tel vs the pleasure which is to dye , since you dy so sweetly in the extasies of your felicities ? how irksome needs must life be to you , and the earth be in contempt with you , in this trāsportation of ioy , wherunto you are raysed ? s. stephen hath beheld the heauens opened ; and you his hart , who hath created them . s. paul hath seene so admirable things as might not be tould ; and you felt such delicious as cannot be expressed . s. peter hath beene dazeled through a beame of glory ; & you by one of loue , whose light hauing pierced your darksome body , hath made it transparent to the eyes of all the world : so communicating it's diuine qualityes thereinto , as the markes therof remayne eternal . s. iohn hath slept vpon the bosome of his maister ; and by a sweet transport your hart got through , and sought , within the bosome of his hart , your most assured repose . this same disciple hath beene a witnesse of his torments ; and you participant of his paynes , with this glory yet moreouer , of bearing as well the wounds in the soule as the markes on the body . so as your fauours are so deare , as none dare enuy them for fear of presumption , though otherwise they be most worthy of enuy . i wonder the thoughts of death should be displeasing , since we dye with pleasure in the life we lead . there are none so blind in the knowledge of themselues , that know not how they dy euery houre ; were it not iust then , that we should thinke vpon that which we are continually a doing ? and wherefore shall we not take pleasure at this thought , if it be the most profitable & sweet that we are able to conceiue ? it is impossible to thinke of death , but we must needs be thinking of eternall life which succeds the same : or rather say we , it is impossible to thinke of the soueraigne god , and not to thinke of the imaginary euill of death . and where shall we be finding of thoughts both sweeter and deerer , then those of our soueraigne good ? so as if , for the raysing of our spirits thither , we are to passe into the imaginations and idea's of death ; the light of the sunne which shal serue vs for obiect , shall disperse all those vayne shaddowes , which subsist not but through a false opiniō . the starre of the day , neuer shewes more bewtifull thē when it hath escaped , through flight , from a shole of clouds which do hide its light . those obscure clouds , so strongly relieue the flash of its light , as thence it appeares to be radiant in excesse . the like may we say of our reason , being as the sunne of our life , that from the tyme it escapes from all these vayne shadowes of feare and dread , which do veyle its brightnes ; it appeares so shining , as it serues for a torch to passe very confidently withall , from this life to the other . the will loues but the good ; it is the needle that is alwayes a pointing at this pole. it is the iron , which incessantly followes this adamant , as its only obiect : in such sort , as we are not capable of loue , but to purchase the good which is presented vnto vs , be it false , imaginary , or true . and therin is iudgement giuen vs to know the difference , that is from the one , and the others . now , that life is a false good , there may no doubt be made , since it hath no other foundation in it , then misfortunes & myseries . that it is an imaginary good , we are enforced to belieue , whiles its pleasures are but of fancyes and dreames . but that death is a true good , we are to hould for certaine , since it is the end of the terme of our exile , of our captiuity , of our sufferances . for we cannot enter into glory but by the gate of the tombe , where being reduced to our nothing , we returne to our first beginning . sweet then are the thoughtes , which make the life fastidious and death pleasing ; & yet more sweet the desires , that termine all our hopes in heauen . such as know not the art of dying well & diliciously , are vnworthy to liue . impatience in the expectation of death , is more sensible to a holy soule , then the greatest pleasures to a man of the world . we cannot loue life , but in cherishing the fatall accidents , that are inseparable from it , which made terence to say , that he loued not any thing , of all that which was in him , but the hope of a speedy dying . in effect , there is no greater consolarion in life , then that of death . for were it immortall , with all the encombrances that cleaue vnto it , of all the conditours that are found in nature , that same of man would prooue to be the most vnfortunate . the afflicted loue not , but by the sweet expectation of death , and the others of the hope of a second life , with reason imagining with themselues , that if on earth they be touched with some pleasure , they shal be one day accomplished in heauen with al desirable delights . and through the good of our death it is , that we possesse the soueraigne good of eternall life . it is the entry of our felicity , & the passage from the false and imaginary , to the true and alwayes permanent . he is yet vnborne , whose hart being glutted with al sorts of contentments , hath neuer gaped after new pleasures . there is not a soule in the world , how happy soeuer it thinke it selfe , that points not its pretensions beyond that same which it possesseth . we hold it good to be rich , our desires are alwayes in chase of good. we are raysed to the top of the greatest dignities ; we build new thrones in our imagination , not finding on earth scope inough to satisfy our ambition withall . in so much as mā hath alwaies vnrest in the repose , which he hath once proposed to himselfe ; which makes vs sensibly to perceiue , that the obiect of our desires , is forth of nature ; and that if we sigh in the midst of our felicityes , it can be but of the hope we haue to possesse some greater then they . we haue lyued long inough then , in tantalus his hel , where we are continually a thirst , without being euer able to drinke . we must be vsing of some violence with our selues , and go couragiously before death , since it is that which withhouldes this second life from vs , wherein abides the accomplishment of our happines . to dye , is but to cast into the wynd the last sigh of our miseries . to dye , is but to make a partition of our selues , commending the body to the earth , & the soule vnto heauen . to dye , is but to bid a last adieu to the world , preferring the company of angels before that of men . to dye , is to be no more vnhappy . to dye , is to despoyle vs of our infirmities , and to reuest vs with a nature exempt from sufferances . o sweet death , since it leades vs to the spring of life ! o sweet death , since it giues vs the eternity of glory in exchange of a moment of dolour ! o sweet death , since it makes vs to reuiue for euer , in a felicity immortall ! o yee soules of the world , thinke then alwayes of death , if you will tast with pleasure , the sweetnes of life . for it shal be euen in this last moment , where you shal receiue the crowne of all the others ; you may sigh long inough in your chaynes , you are neuer like to be delyuered thence , if death come not to breake the gates of your prison . go before it then , and carry in your countenance the desire of meeting it , rather then a feare to be touched with it . we should suffer with a good cheere , that same which we must of necessity endure . what say i endure ? were it a payne , to approach to the end of ones euils ? were it a payne to become for euer exempt from their sufferances ? let vs rather say , a contentment , since thereby do we get forth of sadnes , to enter into ioy . let vs call it a happines , since so we do abandone the dwelling of misfortunes , to liue eternally in that of the felicities of heauen . that there is no contentment in the world , but to thinke of death . chap. iii. death hath it's delights , as well as lyfe . iob was neuer more happy , nor more content then at such tyme , as he saw himselfe vpon the throne of his dunghill , oppressed vnder the burden of his miseries . he dyed so deliciously in the depth of his dolours , as he would haue suffered alwayes , and haue dyed incessantly in that manner . his wounds serued him as a mirrour to his loue . for in looking thereinto , he became amourous of himselfe ; but yet loued he not himselfe , but to dye continually : so pleasing was death vnto him , therby to obey him who had imposed that law vpon him . loue changes the nature of things . from the tyme that a soule is chastly taken with this passion , it neuer suffers for the subiect which it loues . the paynes and torments therof are changing the name & quality within the hart . they are roses rather then thornes . for if it sigh , it is of ioy and not of payne : if it be necessary to dy , to conserue this louely cause of its life , it is no death to it , but a meere rap● of contentment which seuers it from it selfe , in fauour of another selfe , which its loues more then it selfe : in such wise , as it begins to liue content , from the point it begins to dye in ; or rather to take its flight , towards the obiect it hath proposed to it selfe , of the full perfection of its loue . from this goodly verity , do i draw this lyke consequence . that the hearts wounded with diuine loue do neuer sigh in their torments , but of the apprehension they haue of their short durance : & death , which to vs seemes so foule and deformed , vpon the sudden , changing it's countenance , in their respect appeares a thousand tymes more beautifull then lyfe . whence it is , that they are alwayes thinking thereon , to to be alwayes content ; since it is the point where their paynes do termine , & where their felicityes begin . the most pleasing thoughtes , which our spirit can tell which way to conceyue , can haue no other obiect then that of contentment , of profit , and of vertue ; in so much as they are the three sorts of goods whereto our will is tyed . now , where shall we find more pleasure then in the thought of death , since it is the great day of our fortune , where we take possession of the delights of heauen ? where more profit , then in the selfe same thought ; since the soueraygne good , which is promised to vs , is the but , the end , and obiect thereof ? and where more vertue , then to thinke alwayes of death ; whilest with the armes of these sweet thoughts we triumph ouer vice ? i belieue it is impossible to tast pleasures without thinking of death , in regard these delights are continually a flying away , and incessantly dy with vs : in such wise , that if we cannot ressent the contentments but within their fruit , & in running alwayes after them ; they are rather displeasures , then pleasures , and therefore we hold there are no greater delights , thē those of thinking of death , as being the only meane to make them eternall . when i resent vnto my selfe s. laurence extended vpon the deuouring flames , but yet more burned with the fire of his loue , then with that of his punishment , how he cryes out with a cheerefull voyce , in the midst of the heates which consume him , to be turned on the other side , as if he thought he should not dye , but by halfes , being so but halfe burned ; i do feele my selfe rauished with the same iumps of ioy , that transported him . death is so welcome to him , as he deliciously roles his body on the coles , as if they were very beds of roses . so as if he be touched with any payne at all , it is for not suffering it ; for that his life being all of loue , finds its element in the fire that consumes it , and therefore he sighes of gladnes in the height of his torments . in effect , how shall he expire admidst those heats , if his hart be all aflame already , & his soule of fire ? for if he were to be turned into ashes , the stronger must needs preuayle . so as he cannot be consumed , but through the fire of his loue . o sweet encounter ! o welcome combat ! and yet more deere the triumph ! death assayles him with flames , it assaults him with heats , but the fire wherewith he is holily burned , triumphes , & reduceth him to ashes , so to render them as cōsecrated . this great martyr neuer tasted in his life more sweet pleasures thē that of feeling himselfe to dy vpon this bed of flames , because resenting death , he felt the delights of immortall life , wherof he made himselfe a crowne . kings , princes , and all those who are raysed to some great fortune , confesse it to be a great pleasure to dy , since they dy euery hore so sweetly amidst their greatnesses . i say , so sweetly , for their spirits and their senses are so strongly occupyed with their continuall ioyes , as the clocke which keepes accompt of the houres of our lyfe , may sound long inough its 24. houres a day , and they heed it no more , then if they were starke deafe . and the night full of horrour , which represents to vs the same of the sepulcher , cānot fright them any more , then if they were quite blind . needs must the charmes of their pleasures be strong , to make them insensible to that which toucheth them so neere . s. augustin sayd , how the greatnesses of the world , aspersed a kind of leprosy on the soule , which euen benummed all the senses of the greatest potentats of the earth . in effect , all their sighes , all their actions do but carry the countenance of death with them , & yet perceyue they no whit therof . a strange thing ! to liue , and not to thinke of lyfe at any tyme , or rather of death , since to liue and dy is but one thing ! it is yet true notwithstanding , that we dye without euer thinking of death ; wherin do we spoile our selues of the sweetest contentments of lyfe , because our whole felicity consists in dying well ; and the meanes to incurre a glorious death is alwaies to thinke of the miseries of lyfe , to the end to be encouraged through hope , to possesse the eternall glory which is promised vnto vs. we do naturally loue our selues with so strong affections , that all the powers of the world , are not able to burst the chaynes thereof . but what more mighty proofes may we affoard of this verity , then that of thinking continually of death , since the same is the day of our triumph ? when shall i begin to liue not to dye for euer ? sayth the royall prophet . our lyfe is a continuall combat , and the day of our death is that of our victorie . all the martyrs though they were in the thickest of the fight , and alwaies in the action of defending themselues , yet in this warre of the world , thought themselues very happy to find the occasion , where they might make to appeare the last endeauours of their courage in the midst of torments ; for that they found in death the crowne of immortall lyfe . o sweet lyfe , and cruell the attendāce ! as often as we carry our thoughtes beyond nature , and euen to heauen , our spirit remaines wholy satisfyed therewith , because that in this diuine pitch , where it sees it selfe eleuated aboue it selfe , it begins to liue the lyfe of angells . the earth is in contempt with it , and when the chaynes of it's body fall off in their first condition , it suffers their tyranny through constraint . so that , if it be permitted vs at all moments to abādon the world in thought , to haue thereby some feeling of heauenly delights ; should we be our enemies so farre , as to contemne these diuine pleasures , in groueling without cease in our miseryes , while the only meanes to be touched with it , is to thinke on death ; since there is no other way in lyfe , to fynd the felicity we seeke for ? we may piously say that the virgin purest , & most holy liued on earth a lyfe litle differing from that lyfe which is liued in heauen ; her spirit all diuine intertayned it selfe alwayes with the angels , or rather with god himself ; while she had the glory of bearing him within her sacred wombe , or in her armes ; in so much as her life was a voluntary death , all of loue , seeing that through loue , she tooke no pleasure but to dye , so to possesse more perfectly the onely obiect of her lyfe . she prized not her dayes but in the expectation of their last night , as knowing its darknes was to produce the brightnes of an eternal day , wherof herselfe had beene the aurora . o how sweet would it be , to be able to liue in that sort , for to dye deliciously ! it is not a life truly immortall to be alwayes thinking of death , if death afford vs immortality ? how fastidious is the life of the world , the prophet cryes ? let vs now then be ioyning our voyce to his cryes , and say , that death only is to be wished for . all the holy soules , which in imitation of my sauiour , haue adorned thēselues with thornes , haue been turning the face to the tombwards , there to gather roses . with death it is , where they termine their dearest hopes . so as if they liue content , it is not but through the sweet hope which they haue to dye . o yee prophane spirits , who sacrifice not but to voluptuousnes , pull off the hood of passion that thus blinds you , to destroy those aultars of idolatry , whereon you immolate your selues , without thinking of it , for punishment of your crymes . if you will know the true pleasure indeed , it consists of thinking of death , as of the spring that produceth our delights . our crownes are at the end of their cariere , nor shall we euer come to possesse the soueraygne god , to which we aspire with so much feruour and vnrest , but by the way of death . when shall i cease to lyue with men , sayth dauid ? he is euen troubled amidst the greatnesses of the earth . his scepter and his crowne are so contemptible to him , as he would willingly change his throne with the dunghill of iob , on condition to dye with his constancy . to liue , is no more then to be sequestred from that which one loues : and after god , what may we loue ? after him what may we desire ? so as , if now these holy affections & these diuine wishes cannot looke on glory , but in passing by the sepulcher , let vs thinke continually on death , as of the way we take , & which we are yet to make . this is the onely meane to render vs content , for that these thoughtes are inseparable from the eternall felicity which is promised vs. that it belongeth but only to good spirits , to thinke continually of death . chap. iiii. svch as know the art of familiarizing death with life , through continual remēbrance of their end , do neuer change the countenance in any perils . they looke to resume both their bloud , and life at once , with the same eyes they behold the things which are agreable to them : so as they remayne inuincible in their miseryes , through the knowledge they haue of their condition . wounds neuer hurt their soules , and all the maladies wherewith they may be touched , afflict but their body only . their good spirit habituated with the ordinary encounter of a thousand sad accidents inseparable from life , tasts their bitternes in its turne , and feeles their thornes without any murmuring . the end of all actions ought to be the first ayme of the iudgement that conceiues them , if it will shun the griefe of hauing done them . so as from the tyme that we are capable of reason , are we to serue our selues of it , to consider the necessity of our mortall and transitory condition ; that the continuall obiect of our end , may serue as a condition & meanes to arriue happily thereunto . the wiser sort are those , who repent at least , for that which they haue done ; & true wisedome consists in not cōmitting folly . and what more great may a man admit , thē that , to neuer thinke of death , since it is the end where all our actions receiue their prize or payne ? remember thou death ( the wisemā sayth ) and thou shalt neuer syn . o glorious remembrāce , who raisest vs to so high a degree of honour , as neuer to offend god , which is the only perfection of the soule , next to the knowing him , and louing him withall ! o glorious remembrance , which changest our frayle and guilty nature into one which is wholy innocent ! o glorious remembrance that makest vs deliciously to breath the ayre of grace , since they liue in the estate to dye euery hower , for to liue eternally ! o glorious remembrance , which on earth makest vs the inhabitants of heauen ? o glorious remembrance , where the spirit finds both its good , and repose . when i represent to my selfe the pittiful estate of our condition , i am afrayd of my selfe : for disasters and miseryes do so attend vs at the heeles , as there is almost no medium betweene dying and lyuing . we sigh without cease , the whole ayre we breath , & our very being that so tumbles alwayes towards its end , wisheth not , but it s not being , whither euery instant leades it without intermission . what better thoughtes may we now conceiue , then of these verities ; since it is too true , that we are borne vnhappy , for to liue miserable , vntill the point of dying ? and the only meane to change this misery into happines , is euery moment to thinke vpon it , for feare of falling euer into neglect , or forgetfulnes of our selues . there are feeble spirits , who dare not carry their thoughts vnto the end of the cariere of their life ; they euen faynt in the mid way ; their shadow affrights them ; they feare euery thing they imagine , without considering the obiect of their feare subsists not but in their fancy only , and how by that meanes , to become ingenious to torment themselues . to feare death , is to feare that which is not , since it is but a mere priuatiō ; and to haue a further feare of the thought is to fly the shadow of his shadow which is nothing . wherein these spirits do but feed their owne weaknes , liuing in death , and dying in their life , without dreaming once of death . but what goodly matter ( will they say , so to mayntaine their errour ) for one to thinke of that , which naturally all the world abhors ? is it not to be miserable inough to be borne , and to lyue , & dye in myseries , without one be burying his spirit before his body , through the continual memory of his end ? it is euen as much , as to make ones selfe vnhappy before hand , so to dreame of the euils , which we cānot auoyd . it is inough to endure thē constantly , when they arriue , without going to meet with thē , as if it could euer arriue too late . feeble apparences of reason ! admit that nature abhorres death , as the ruine of this strait vniō of the body with the soule , know we not also how this nature , blind in all its passions , and brutish in all its feelings , takes alwayes the false good for the true , not being able to worke , but by the senses , which as materiall , take its part ? to belieue now that our miseryes augment , by this thought , that we lyue & dye miserable , were much ; while on the cōtrary we do blunt the point of their thornes , in so thinking of them , in regard this continuall consideration of our misfortunes in this life , makes vs to take the way of vertue , for the attayning one day , the glory , and felicity of the other . to imagine it also to be a griefe , to dreame assiduously of death , as of an ineuitable euill , is a meere imaginatiō which cannot subsist , but within it selfe . for we are neuer to thinke of death , but as of a necessary good , rather then of an infallible euill , since otherwise , it i● nothing of it selfe . we should only represent to our selues that we are to change both condition and life ; and how this change , can be no wayes made , but at the end of our course ▪ whither we are continually running and that without pause awhit . our being of it selfe destroyes it selfe , by little and litle , withall things els of the world besides . it is a funerall torch burning by a sepulcher , that shines as long as the wax of our body lasts , while euen the least blast of disaster is able to extinguish it for euer . for howbeit the earth be large and spacious , yet hath it noe voyd place , in its whole extent , but where to point euery one his tombe ; euen as nature , which though fruitfull of it selfe to produce many wonders , yet finds an impotency withall to engender twice its lyuing workes . the fables informe vs well , how euridice was delyuered from her chaines in hell but not from her prison ; she had the power to approach vnto the bounds of the dismall place of her captiuity , but not to set her selfe at liberty . so as if the poets , within the empire which they haue established to themselues , haue religiously held this inuiolable law , of not to be able to dye twice ; with what respect ought we to adore the truth so knowne to euery one , and so sensible to all the world ? and the knowledge which we haue thereof , should vncessantly draw our pirits , to these thoughtes , to the end they sstray not , in the labyrinths of sin , which is the only death of the soule . when i represent to my selfe the faces , which these men of the world do make when they are spoken to of death , i haue much ado to belieue , they are capable of reason , since they faile thereof , in the consideration of this important verity , that they are but meere putrefaction , and a little dust , ready to be cast into the wind in the twinckling of an eye : that walke they where they will , they but trample their tombe vnderfoote , since the earth seemes to chalēge its earth whereof they are moulded and framed . they shut their eares to the discourses that are made to them of death , which they are one day to incurre ; and open them to hearken to the clocke , whose houres & minutes insensibly cōduct them into the sepulcher , whither willingly they would neuer go . in so much , as howbeit they are hasting euery moment to death , yet they dare not be casting their eyes on the way they hould , as if the sight could forward their paces : wherin truly , i can not abide , nor excuse their pusillanimity , since the danger whereinto they put themselues , produceth an irreparable domage . this same is an infallible maxime , that such as neuer dreame of death , do neuer thinke of god , forasmuch as one cannot come at him , but by death onely . on the other-side , not to thinke euer of the end , which should crowne our workes , were as much , as to contemne the meanes of our saluation and so to forget our sauiour who with his proper lyfe , hath ransomed ours . the eye cannot see at one and the selfe same tyme two different obiects , in distance one from the other . the lyke may we say , of the spirit , though it's powers be diuerse , yet can it not fasten its affections vpon two subiects at once , vnequall and seuerall one from the other . if it loue the earth , then is heauen in contempt with it : if it haue an extreme passion of selfe-loue to its lyfe , the discourses of death are dreadfull to it . and by how much it sequesters it selfe from thoughtes of its end , the lesse approacheth it to god through those very thoghts . lord , i will thinke of my last dayes ( sayd the prophet ) for to remember thee . this great king and great saint withall , did belieue the memory of death was inseparable from that of his mayster , since dye he needs must one day himselfe . o sweet death , and yet more sweet the remembrance , if it be true , that it powerfully resists agaynst all manner of vice ! we cannot know good spirits , but throgh good actions , & there is none better in lyfe , then then of preparing ones selfe for death . whatsoeuer we can do which is admirable indeed looseth the whole admiration , if it haue not relatiō therunto , nor may a man be thought to haue lyued , but to dy rather , who thinkes not euer of this sweet necessity , whereof the law dispenseth with no man. the greatest perfection consists , for one to know himselfe , so as the spirit cannot make its eminency appeare , but by beholding it selfe in its nature , created to render the continuall homage of respect to its creatour . and being abased in this necessary submission , it should consider that its immortality boūds vpon eyther an eternall payne , or els on a lyke glory , and that it is not at all , but to be happy for euer , or eternally vnhappy . vpon these considerations , it may found the verity of its glory , since it could not tell how to purchase eyther a iuster , or a greater then that of knowing well it selfe . for as then , its diuine thoughts make it to take it's flight towards the place of its origin , not prizing the earth , but to purchase there the merit of crownes , which it pretends to possesse in heauen . among the infinite number of errours , which make the greatest part of the world to be guilty of crime , this same is one of the most common of al ; to esteeme ( forsooth ) those extremely , who are eloquent , be it of the tongue or pen , and to put them in the rancke of the more excellent spirits : as those also , who through a thousand sleights , being al very criminal , cā tell how to amasse a great deale of riches to ariue to the highest dignityes . thus do the spirits of the world , and are so esteemed by such as they . but i answere with the prophet , how all their wisedome is folly before god. the good spirits indeed are alwaies adhering to good , and there is no other in lyfe , then that , to be allwayes thinking of death , for to learne to dy well . since in this apprentiship only , are comprized all the sciences of the world . eloquennce hath saued neyther cicero , nor demosthenes . riches haue vndone cresus ; & greatnesses haue thrown belus king of cyprus out of his throne , into a dunghill . to what purpose serues it , to know how to talke well , if we speake not of things more necessary , and more important of our saluauation ? to what end serues it to be rich , since we must needs be a dying miserable ? on the other side , there is no other riches then that of vertue ; and i had much rather possesse one aboue , then the crownes of all the kings of the world below . what pleasure may a man take to behold himselfe raysed to thrones , since he must needs in a moment , be descending into the sepulcher ? what is become of all those , who haue beene mounting the degrees of fortune , & beene seene on the top of most eminent dignities ? disastres , or time which changes all things , haue let them fall into the tombe ; so as there remaynes no more of thē , but the bare remembrance , that sometymes ▪ they haue beene . consider we then , and boldly let vs say , how it belongs to good spirits only , to be euery houre : thinking of death , since we dy euery hower ▪ that these thoughtes are the most sublime , where with a good soule may entertaine it selfe : that of al the wayes which may lead vs to heauen , there is none more assured , then that of continually thinking of the last instant , which must iustify or condemne all the other of our life ; for that our actiōs take their rule frō these thoughtes to receiue the price of them . all the rest is but vanity , and meere folly . out of these thoughtes , there is no good ; out of these thoughtes , there is no repose . who thinks not of death , thinks of nothing since al seeme to termine at this last moment the most happy are miserable , if this thoght make not vp the greatest part of their happines . and the richest are in great necessity , if they dreame not of that , of their mortall condition . whatsoeuer is said , if death be not the obiect of the whole discourse , they are but words of smoke , that turne into wynd . whatsoeuer is done , if death be not the obiect of the actions , all the effects are vnprofitable . in fine , all glory , all good , all repose , & all the contentment of the world , consists in thinking alwayes of death ; since these thoughtes are the only meanes to atteyne the eternall felicity , wherto they termine . and a generous spirit cannot giue forth more pregnant proofes of its goodnes ▪ then in thinking on the death of the body , whiles euen of this moment depends the life of the soule . how those spirits that thinke continually of death , are eleuated aboue all the greatnesse of the earth . chap. v. it is impossible to know the world without contemning it since the disastres and miseryes , wherewith it is stuft , are the continuall obiects of this knowledge . and from the point that our iudgment hath broken the visards of the false and imaginary goods , which vnder the maske of their goodly apparences deceyue our will , it suddenly abhors in them , that very same which passionately heertofore it seemed to cherish . whence it happens that we can neuer enter into knowledg of the world , but we acquit our selues of it at the same time throgh a sorrow , for not hauing despised it sooner ; since all its goods are but in apparence onely , and its euils in effect . so as , if it be a tree we may boldly say , that miseryes are the leaues therof , misfortunes the branches , and death the fruit . and it is vnder the shadow of this vnhappy tree , where our forefathers haue built our first tombe . man may seeme to disguise himselfe , if he will , vnder the richest ornaments of greanes , & with the fayrest liueries of fortune . well may he trample scepters and crownes vnderfoot , in the proudest condition , whereto nature and lot might haue raysed him vp . he is yet the same ; i meane a peece of corruption , shut vp in a skin of flesh , whereof the wormes haue taken possession already from the momēt of his birth . let him measure as long as he will a thousand tymes a day , the ample spaces of the world , with this proud ambition , to make a conquest of them all ; yet he must be fayne to let them fall , if he would find the true measures of them without compasse , enclosed all within seauen foot of earth , which shall marke out his tombe . if he assemble with the same ambition , all the thrones of kings , for to make them serue as aultars , whereof himselfe shall be the idol ; he shall not choose but lend his eares to the oracles of sweet necessity , though cruel for him : for he must dy , and consequently serue one day as a victime vpon those very aultars , where they shall be yielding of sacrifices to his , person . let him bestow empires , as fauours , kingdomes for presents , and whole citties for the least recompence , and then when he returnes into himselfe , for to know what he wants , he shall find , that he needs no more , but a peece of a sheet to shrowd ( with all his miseryes ) the horrour of his infection and corruption . let the sunne neuer rise , but to giue light to his triumphes , if he ioyne not ●o his victories those other of his passions , ●e shall celebrate but his owne ouerthrow , ●nd triumph on himselfe without thinking of it . let the heauens be rayning on his head as many felicityes , as there are disasters on earth ; all his happynes concludes with death , while by the way of his prosperities , he goes on euery moment to the sepulcher ▪ in fine , although through his great possessiō of goods , he know not what to desire , not what to looke for ; yet shall i not forbeare ere the lesse to put him in the rancke of the most miserable of the world , if vertue be not the richest of his treasures . for not changing his condition awhit , in the accomplishmēt of his greatnesses , and of all his delightes , he is alwayes the same , a little ashes , a little dust a little earth . and howbeit of the ashes of the wood of libanum , of the dust of azure , or of some more noble or fertile earrh ; yet is al but meere putrefaction , and the crust of all these goodly apparences is full of infection . i esteeme him very happy , great & rich , who contents himselfe , with the meriting of these greatnesses , these felicities , and these riches : for the glorious contempt which he makes of thē , for being abused in the knowledge of himselfe , he beholds all the world beneath him , and desires but the continuatiō of his repose ; since in the only thought of death , he possesseth al the goods of life . the great monarkes of the world seeke the intētions of lyuing happy in their greatnesses ; & he , the meane of dying content in his miseries : they are alwayes in care , to extend the bounds of their empire ; & he pleaseth himselfe to bound his ambition , with what he possesseth , since he wants not any thing for his voyage . they make a masse of riches ; & he takes glory in pouerty , knowing that the richest are robbed at the end of the course of ●ife , and that we go forth of the world , in ●ike manner as we enter into it , with the first habit of those miseries , which we haue inherited from our parents . in such sort as ●hinking perpetually of death , in the way where it is to approach euery moment , he casts not his eyes vpon greatnesses , but to haue pitty on those who possesse them . he contemplates not the fauours of fortune , but to publish the inconstancy thereof . so ●f he regard thrones , it is but to measure ●he depth of the precipices that enuiron thē , since all crownes for him are made both of tare and thornes . and the scepters as light as reedes , giue him not any other enuy ●hen that of trampling them vnderfoot , insteed of holding them in his hands , since ●hey are the markes of a glory of smoake , which resolues into nothing , to returne to its first beginning . there is no doubt , but such as thinke cōtinually of death , are raysed aboue all the greatnesses of the earth , because eternity is the obiect of their thoughtes . so as if they desire greatnesses , they wish they may be eternall : if they enuy treasures , they marke the possession of them beyond nature , to the end inconstancy of tyme may not bereaue them of them . they haue no ambitiō for this vayne glory of the world , which the least mischance may change into infamy ; nor for these crownes , which a litle wind of disgrace , makes to fal from the head . all their glory is to thinke of death , for to be able to attayne at the last instant of lyfe , the crowne of immortality , wherein consists the perfection of all felicityes possible to be desired . greatnesses are of the same nature , with those who possesse thē , they are but smoke , they are but wind ; for we see thē to vanish away in the twinckling of an eye , with their subiect . so as if they seeme to subsist , notwithstanding in their continuall flight they are changing the countenance euery houre . to be great aboue the common sort of men , in honours and in riches onely , i● to be miserable , if the true greatnes of man consist in meriting all , and possessing nothing . in so much , as he who thinkes o● death in despising the felicityes of this life , makes himselfe to be worthy of the glory of the other ; and in these only thoughtes is he raised so aboue himself , as if he were capable of vanity , he would not know himself . for from the tyme , that he ioynes the thoughts of death , to the verity of his mortall condition , he tasts before hand in the midest of his course , the sweetnes of the goods , which he pretends to receyue at the end . i would say , that the sensible imaginations which he hath of dying cōtinually ( as there is nothing more certayne then it ) makes him to tread vnder foote , all the greatnesses of the earth , since that his soule directs his lookes vnto heauen , in effect , were it not as much , as to offēd a prince , to offer him at sea , the crowne of a kingdome , in the midst of stormes and tempests , wherewith his ship were miserably tossed ? or els at such tyme , as he were seene to be taken with a mortall disease ? for he might answere very pertinently , they should attend him , to make him those offers on the shore , or when he were recouered of his health . now , we seeme to represent this prince , since like vnto him , do we floate vpon this sea of this world , where the ship of our life , is incessantly tossed with diuers misfortunes . fortune comes to present vs in the fury of this tempest both scepters and crownes ; would it not be accounted rash now for vs , to receiue them at her hands , in this pittifull estate whereinto we are reduced , & not to hope for a calme or cessation , for feare of seeing our hopes quite buryed with our life , in a cruel shipwracke , whose danger euen followes vs as neere , as the shadow doth the body ? so as if she make vs the same offers , during the mortal malady wherewith we are seised from the moment of our natiuity ( since we begin to dy , from the instant that we begin to liue ) were it not a folly to accept them ? and for vs to answere her , and to wish her to expect till we come vpon the shore , is a vayne attendance ; while there is no other port , in the sea of life , then that of the tombe : and to attend also for the cure of this contagious malady ; which we haue taken of our parents , were to expect that same , which shall neuer come to passe . so as indeed we should be throwing al these crownes at her head , and make vse of the scepter , she presents vs with , as of a staffe to be auendged of her for her perfidiousnes , & to testify to her that our constancy scornes her leuity ; and that our contentment & repose , depends not awhit of the rowling of her wheele , if we learne euery day to liue forth of her empire . let vs conclude then and say , that spirits that know wel the art of thinking of death do marke out the thrones of their glory in heauen , not being able to find any thing on earth , that were worthy of their greatnes . hence it is , they take such pleasure , to dy without cease and to increase their contentment yet further , that they alwayes are thinking vpon it . o sweet remembrance of death , a thousand times more sweet then all the delights of life ! o cruell forgetfulnes of this necessity , a thousand tymes more cruell , then all the paynes of the world ! o sweet memory of our end , where begins our only felicity ! o glorious obliuion of our mortal conditiō , the only cause of our disasters ! let vs not liue then , but to thinke on the delight of death ; & let vs not dye but to contemne the pleasure of lyfe : let vs forget all , but the remembrance of death . let vs loue nothing , but its thoughtes : and neuer essteeme , but the only actions which haue relation to this last , since this is that alone , whence we are to receyue eyther price , or payne . a contemplation vpon the tombe of alexander the great . chap. vi. o all yee great kings , loe i heere sommon you to appeare about this tombe , to behould therein the wormes , the corruption and infection of the greatest , the happyest , the mightiest , & the most dreadfull monarch of the world ; & to say all in a word , of great alexander ; whose valour could neuer admit comparison ; whose victories haue had no other bounds , then those of the vniuerse ; and whose triumphes , haue had all the heauens for witnes , all the earth for spoyles , for slaues all mortalls , for trumpet renowne , & fortune for guide . descend then , from your thrones vpon this dunghill , where lyes the companion of your glory , and your greatnesses . behould and contemplate this pourtrait of your selues drawne to the lyfe , after the originall of your miseries . cyrus , approach you vnto this vnlucky place , vpon your chariot al of massy gould , and come attended with that magnificent pompe , which made all the world idolatrous in admiration of it ; that the infinite number of your subiects , may be an infinite number of witnesses , to conuince you of vanity and folly , in behoulding this victorious prince heere beseiged by all sorts of miseryes , with in a litle hole , which serues as bounds and limirs to his power . cōsider , how this great taker of townes is surprized himselfe by the wormes ; how this triumphant souldier is defeated by thē , & how this inuincible captaine , hath beene vanquished by death , and brought into this deplorable estate , wherein you see him . are you not ashamed to be seated in that glittering chariot ; since needs you must descend thence to enter into this dismall dwelling , where the wormes attend your corruption ? this great number of subiects , which enuiron you on all sides , to set forth your glory , is a troup of the miserable . for they dye in following you ; and on which side soeuer you go . tyme conducts you all togeather into the tombe . impose your lawes vpon al the people of the earth , yet needs must you receiue those same of death . build you as long as you wil a thousand proud pallaces in your empire , you cānot hold them but in fee-farme though you be the proprietary thereof , because euery moment you are at the point of departing . well may you decke your selfe vp with the richest robes of vanity , and play the god heere beneath , with crowne on the head and scepter in the hand ; yet looke what you are , consider what you are like to be , & contemplate your miseries at leysure , in the mirour of this sepulcher . to day you loure on heauen with an arrogant eye ; and to morrow you shal be seene metamorphozed into a stinking peece of earth . to day you make your selfe adored of such as haue no iudgment , but in the eyes only ; and to morrow shall you be sacrificed in the sight of all the world for expiatiō of your crimes , and hardly shall be found a handfull of your ashes , so true it is , that you are nothing . xerxes , descend you a little , from the top of that mountayne of annoyes , where they sad thoughtes do hould you besieged within this vale of disasters and of miseryes , to behold therein , the pittifull ouerthrow of the proudest conquerour of the world . spare your teares , to mourne vpon his tombe , if you will but acquit your selfe of the iustest homage , you may yield to his memory . you weep before hand , for the death of your souldiers , in foreseeing their end , with that of the world . what will you say now of the death of this great captayne who for a last glory , after so many triumphes is deuoured of wormes and metamorphosed into a stuffe al of corruption , encompassed all with horrour and amazement . so as if you will needs be satisfying your selfe , afford your teares for your owne proper harmes , since you are to incurre the same lot , without respect , eyther of your greatnes , or power . all your armyes are not of force inough to warrant you from death : you must bow your necke vnder the yoke of this necessity , whose rules are without exceptiō , whose law dispenseth not with any . alexander is dead , cyrus his predecessour hath dyed also , after a thousand other kings who haue gone before him , and you runne now after them : but to me it seemes , you carry too great a port of greatnes with you . the earth wherof you are moulded & framed , demaunds but her earth ; you must quit your selfe of all , and your scepter and crowne shall not be taken for more , at that last instant , then as sheephookes : for that if we be different in the manner of liuing , we are yet all equall in the necessity of dying . now therfore , it is a vanity to say , you are of the race of gods. come & see heere , the place of your first begining , for as you are borne of corruption , so you returne to putrefaction . if you doubt thereof as yet , approach with your infected flesh to these rotten bones , & with your clay to these ashes : if they differ in ought , it can be but in coulour only . tell me , to what end serue all those statues of your resemblance , which you caused to be erected on the lands of your empire , since tyme destroyes & ruines the original ? thinke you , belike , they dare not medle with those pourtraits , which are but vayne shadowes of a body of smoke ? you trouble your selfe too much , to make it credulous to the world , that you are immortall , as if this beliefe could affoard you immortality . if you haue but neuer so litle knowledge in you , know you not your owne misfortunes ? if you haue sense , haue you no feeling of your miseries ? i know well you are a king , but a king of the dead , since al those to whome you giue the law , do receyue it from tyme , which makes them to dye euery houre . admit you be the chiefe of men , yet if they be miserable all of them together , as subiect to a thousand sorts of accidents ; may we not well say , that you are the vnhappyest of them all . you play the omnipotent , when you are set vpon your throne of snow , not considering the while , that within your pallace , as well as without , you are but a heap of dust , which euery litle blast of wind , may scatter on the ground to dissolue it into nothing . apelles , thou took'st a pride to be called the paynter of alexander ; come then , and see the subiect of thy glory , if thy heart serue thee to endure the horrour of it . this same , is that alexander , whose maiesty so dazeled thee heertofore , and whose stench at this tyme so infects the whole world . i mistrust thy audacious pensill to be able to represent the greatnes of his miseryes to the lyfe . dost thou remember him at such tyme as thou drewest him , armed at all points , vpon his bucephalus , euen vpon the point of his forcible retayning the last crowne of his triumphes , not hauing ought to conquer els besides ? and sometymes agayne sitting on his throne with the crowne of a conquerour on his head , and with the scepter of the empire of the world in his hand ? durst thou maintayne now , these ashes are the draughts of thy originall ? if thou wilt saue thy credit from reproach , do thou imitate thymantes , draw the curteyne ouer alexanders face , that he may not be knowne , so is he no more himselfe . and thou lisyppus , who employed so oft , hast made vse of such rich materials to mantaine this great monarch on foot ; these rotten bones , which make vp this carkasse which thou seest , haue beene the subiect , both of thy glory , and thy labours . if it be true , that water eates into the stone , then weep thou freely on thy owne workes , to destroy them thy selfe , since their obiect is buryed , while tyme prepares their sepulcher . cesar , mark-antony , pompey , annibal , and scipio , step you a little aside from the way of your triumphs , to come , and see as you passe , the miserable spoyles of this great king alwayes victorious , of this great monarke alwayes triumphant . approach you vnto his tombe , behold , contemplate , & smell the horrible corruption ; would you say this carkasse heere that stinkes so abhominably , were the body of that inuincible alexander ? whose valour hath despoyled the earth of its laurelles , and who being not able yet , to bound his ambition , with the compasse of one world , goes seeking him another ; howsoeuer in digging the earth , he hath found but the place of this sepulcher , where he is buryed with all his greatnesses . all those gallant courtiers , that followed him , are changed into wormes , and are nothing els but meere putrefaction ; and their proud pallaces into this litle trench ; and all their ornaments into these spiders webbes , which encompasse him round . cast your eyes vpon these images of horrour : this is the draught of him , who stiled himselfe the sonne of iupiter-ammon , & who exacted aultars from men , to make himself adored . iudge you now of the perfection of this idol . go your wayes into all places , where your ambition guides you , conquer all , triumph vpon all , and for a last victory make fortune herselfe as your tributary , that the rouling of her wheele may receaue its motion from that of your wills ; al these victoryes , and all these triumphes , accompanied with all the glory of the world , shal not warrant you awhit from death : nor shall all the perfumes of arabia exempt your flesh from putrefaction . cesar , dispute no more with mark-antony about the empire of the earth : nature would haue you to take vp this difference betweene you , since neyther of you both cā iustly pretend , but to seauen foot thereof . and if you can hardly belieue it , measure you the spaces of alexanders tombe , who hath worne the crowne vpon his head , which you desire . this is the onely meane to finish your quarrell , rather then to quenh your fury , in the bloud of your subiects . cesar , play not the proud man so , in the midst of thy felicityes ; it is now a long while , since that death hath stood waiting vpon thee , vnder the throne where thou sittest in the senate , for to let thee know , and perceaue at once , that he mockes at thy greatnesses , and contemnes thy power , by drowning thy lyfe within thy bloud . stoope a little to the pitch of thy vanity mark-anthony , there is no likelyhood at all thou shouldst euer be triumphing ouer thin enemy , since thou canst not so much as vanquish thy passions , which is the best victory that we can possibly obteyne of our selues . thou shalt euen loose the empire of all the earth , where thou shalt find so shamefull a tombe , as they shall not dare to speake of thy lyfe , by reason of thy death . anniball , thou gloriest much in entring in triumph , within thy proud citty of carthage , after so many , and so great victories , which rayse thee to the highest throne of honour ; but takst not heed the while , that if thou leadest thine enemies in triumph , vices seeme to triumph vpon thy soule , fitter that miseries do the like with thy body . and againe , if fortune fauour thee to day as king , she will dregg thee to morrow as a slaue . to day the lawrels grow on thy head , and to morrow thorns shal grow beneath thy feet ▪ to let thee see that nothing is certaine in the world , but change , since it changes euery houre , in making all things else , to change their countenance withall . i do euen flout at thy vanity ; for the witnesses of thy glory , & very carthage it selfe , which is the theatre therof , shal follow soone after the course of of thy ruine . pompey , flatter not thy selfe thus in thy prosperities , the very same sunne , which hath seene them grow vp , shall see them wither ere long . it is true that all the world euen trembles at thine armes . renowne hath no voyce , but to publish thy valour ; but how then ? knowest thou not , how the self same fate which affords thee crownes & scepters , takes them away againe when it pleaseth ? victory pursues thee euery where , both on sea and land ; but this is but for a while . after the moment of thy birth , death aymes at thy head , to pull off all the lawrells thence , wherewith thou hast so often crowned it ; and knowing that the sea hath no rockes for thee , it hath scored out thy sepulcher already on the shore . weepe , weepe you great kings , at the sight of these miseries , or rather at the feeling of your owne . if the greatest of the world , be nought but corruption , what shall become of you ? if this inuincible monarch , who had so many markes of immortality with him , be the prey of wormes , & sport of the winds , what shal be your lot ? whereto may fortune seeme to reserue you ? go to then , i graunt you , whatsoeuer you can possibly demaund ; i affoard your ambition an age of lyfe , an empire of a new world , & a happy successe to all your desires . what shall become of you after all this , since this long lyfe , this glorious empire , & all your felicityes togeather must haue an end , with this world ? as often , as you shall issue forth of your condition , for to enter into the forgetfulnes of your selfe , you do send your thoughtes into this tombe ; and you shall suddenly return from this wandering . do not flatter your selfe ; your crowne is but of earth , as the head that weares it . your scepter is but a sticke of wood , subiect to corruption , as your hand is that holdes it : and the rest of your ornaments are but a worke of wormes , wherof you are the prey . iudge you then , whether your vanity , can subsist any long tyme , vpon such feeble foūdations , or no. you are accustomed lykely , at such time as you build some proud pallace or other , to go a walking in the compasse thereof , taking pleasure to admire the goodly scituation , where you haue destined the place of your dwelling : do you the like with your tombe , go visit euery day the solitary place where you are to lodge for so long a tyme ; and this wil be the onely meane , to make death euen as sweet vnto you , as life it selfe ; and to bury your pride , your vanity , and al your vices together , before your body ; according to the saying of the wiseman , for he that thinkes continually of death , shall neuer stray from the way of vertue . he that thinkes alwayes of death , is the richest of the world . chap. vii . i mervaile much , that cicero should put this truth into paradox ; that he ( forsooth ) is the richest , who is most cōtent , whiles there is nothing more certaine then it . for the soule hath no other riches , more properly her owne , nor more in affect , then that of contentment . in what condition soeuer , where a man finds himselfe with repose of spirit , may he well be said to be perfectly rich . true treasures are not of gould of siluer , or of other things of like valew , but rather of good actions , since by their price one may buy eternity . besides whose fruition , what may we desire ? besides whose glory , what may we pretend ? withall the riches of the world , we can buy no more , then the world it selfe . alas , what good in the possession thereof , if it be wholy stuffed with euils ? see we not euery momēt how it quite destroyes it selfe , and that it runnes without cease , to its end , as the sūne to its west ? the richest are ordinarily , the most vnfortunate of all others : for that hauing by lot of nature , some little empire on earth , they fall absolutely to attribute the soueraignity thereof to thēselues ; & in the vayne thoughts of their greatnesses , seeme neuer to sigh but for them , nay they euen dy with them . o dreadfull death ! he then may be only said to be rich , who makes profession to follow vertue ; his way being bordered with thornes , represents to vs that same of death , whose roses are at the end of the course , to crowne our labours withall . in so much as we cannot loue vertue , but with the continuall thoughts of death ; since to see its body , we had need to seuer our selues from the shadowes of the earth . we much admire some feeble ray of its image only , vnder the obscure veyle of our mortall condition ; but that only in idaea , and as it were in a dreame . we had need to awake yet once more , and come to be reborne from our ashes againe , as the phenix , in the presence of the great sunne of iustice. i would say , that we must needs dy one day , for to reuiue eternally in the accomplishment of all the felicities of heauen . alexander hath no greater a treasure , then that of his hopes . the ayme or scope of his fortune was alwayes vpon the future ; and what goods soeuer he possessed , he euery day yet attended for more , as if he had some intelligence with chance , to receiue from its prodigall hand , all the effects of his desires . the merchants , that go in pursuite of riches vpon the ocean , liue not but of the hope of their mercinary cōquest . how miserable soeuer they find themselues , on the way of their nauigation , they so mainly forget themselues , in the sweet thoughts of their expectation , as they thinke themselues the richest of the world ; and they wil sooner be loosing their lyfe , in the midst of the rockes , then the beliefe they haue thereof . so much their imaginary hope seemes to carry them away . let vs say then , more boldly , and with more reason , that such as termine all their hopes to the eternity , as to the onely obiect , which is able to quench the thirst of our soules , still increasing more and more , may be sayd before hand , to be the richest of the earth . for their hope , is not that of alexander , whose vowes were addressed to fortune ; & much lesse , that other of those old martiners , as changeable as the sea that guides them ; but another quite different , that for foundation hath but vertue , and in the hope of possessing one day the treasures of heauen , they take the paynes to purchase them , through the continuall meditation of death , as the onely lesson that teacheth vs to liue well . they passe deliciously their tyme in the expectation of their last day on earth , and like to those merchants , stand counting all the houres of their voyage , with impatient desire to see out of hand , the very last of them , so to be alwayes perfectly happy . and howbeit this voyage be long , and troublesome , yet they esteeme thēselues so rich withall , as they , would not change their hopes , for all the gold of the world . in effect , we must needs confesse , that the only hope of glory , ioyned with vertues is the only good of life , for the atteyning one day , of the possession of them ; where a holy soule may find the full accomplishmēt of its desires . but it is yet to be considered that this hope , and all these vertues can haue no surer foundation , then that of the continuall thoughtes of death , since all our good doth absolutely depend of this last houre , wherein the important sentence of our life , or death is to be signified vnto vs. hence it is , that mā being holily rich , heapes vp good workes , during the course of his life , as diuine treasures , to enrich his soule with all the eternall felicities , which may accomplish it with glory and contentment . he liues alwayes contēnt and rich at once , in this pleasing thought ( forsooth ) , that he will neuer seeme to dye , vntill such tyme as he be quite dead . whence it happens that he tramples vnderfoot very generously all sorts of greanesses and riches , through the knowledge he hath of those , which his spirit possesseth without euer being touched with other enuy , then to finish readily his voyage , to make exchange for death , with a life exempt from death . so as we may wel mainteyne , that he , who is alwaies thinking of death , is the richest in the world ; seeing that euen such thoughts only , may make him to purchase the treasure of eternity , wherein consists our soueraigne good. a contemplation vpon the tombe of cresus . chap. viii . yov rich-men of the world , who know no other god , then gold and siluer , come and see the treasures , which the greatest king of the earth hath carryed with him , into the tombe . and this is the mighty king cresus , to whome the mines serued him for a coffer the indyes for a cabinet , and the ocean for a new riuer of pactolus , where he vainely endeauoured to quench the thirst of his guilty auarice , and of his most haughty ambition . represent vnto your memory his passed greatnesses , and behould now his present miseries . if you thinke of the riches of his life all of roses , consider the pouerty of his death all of thornes . if you remember the magnificences of his court , turne the lease at the same tyme , to see the horrours of this his dismall solitude . if you muse yet on the rich ornaments of his golden pallace , see & contemplate through your teares , the corruptiō which is inclosed with him in the tombe . if you haue seene him seated on the highest top of greatnesses , behold him now with the same eye abased on the dunghill of misery . he hath liued , he hath reigned as an idoll within the temple of fortune , on the proudest altar of vanity , but the torch of his life , is put out , the date of his reigne is expired , the temple of his glory is demolished , the aultar of his empire is destroyed , and this carkasse which you see , is the idol that serues as a prey vnto the wormes . gobrias , do thou cause thy selfe , to be drawne heere by thy lyons , on thy chariot of massy gold , before thou dyest . the deceiptfull glasses of thy goodly mirrours , hide from thine eyes , the truth of thy defects , & let thee see , but the guilded case of thy rich apparences . on the other side , they but represent to thee by halfes , while this sepulcher shal depaynt them forth to thee at large with the same draught , and with the selfe same lineaments , which nature hath markt vpon thy body , from the moment of thy birth . in comming hither , to visit this place thou shalt not stray awhit out of thy way , since euery moment of tyme , directs thy steps vnto the sepulcher . enter a little into the knowledge of thy selfe , and reuert from thy wandering . thou reposest for the most , vpon a couch all of gold : and what pleasure takest thou the while , to passe some nights vpon this bed of flowers , since thou must lodge so long a tyme , vpon a clod of earth , wherof thou art framed & moulded ? thou takest al thy repasts vpō a siluer table , thou seest this carkasse , wherof thou art the originall , how it serues for a table & meate all at once for the wormes to feed on ? why dost thou prize so much thy treasures ? behould to what estate is he brought , who hath possessed all those of the world. at his birth he had for portion , all the good of the earth ▪ and in dying he hath inherited all the miseries of nature . imagine that which he hath had , and see what is left him . he hath purchased al , & yet possesseth nothing , nor canst thou auoyd his lot , whilest thou holdest the same way of his life : hence it is , that i point thee out thy sepulcher all ready within his tombe . policrates , come see the coffer of the treasures of cresus , to glut thy couetous appetite with all ; his rotten bones i meane ( whose marrow the wormes deuoure ) the stench of this prey couered with a linnen sheet , newly weft together with the infection . behold now all , which this mighty king was able to saue from the shipwracke of his lyfe and riches al together . these are the lamentable relickes , as well of his maiesty , as of his greatnesses ; and thou runst into danger of the same rockes , so sayling in a lyke sea , if thou change not the pylot . take profit then frō the domage of another , & mayster thy brutish passions , that prepare for thine enemies , the triumph of thy lyfe . and thou lucullus , come and visit the sepulcher of this great prince , before thou vnpeoplest the ayre of birds , the land of sauage beasts , and the sea of fishes , if thou wilt see displayed the vanity of thy enterprises . thou takest a glory , while thy life lasts , to afford entertainement to all the world : behould awhile , how thou art like to be intreated after thy death . cause thy tables to be furnished with meats , the most delicious that are , yet of necessity must all the company , serue one day as a last course for the wormes . let thy festiuall dayes , hould out for a whole yeare together , the sun which shines vpon thee , will not fayle to conduct al thy bāquetting ghests into the sepulcher ; in such sort , as looke how the tyme deuoures it selfe , so likewise doest thou seeme to deuoure thy life by little and little , with the same food that doth nourish and mainteyne it . what reckoning canst thou make of al the glory of thy prodigious magnificences , if it haue no other foundation with it , then that of corruption ? for al the proud preparations of thy feasts do metamorphoze themselues into infection , with thy miserable subiects , which haue caused the expence . you mercinary soules , who are not capable of loue but for your treasures , nor of passion but to make you idolaters of them , you stand counting your crownes euery day , and you keep no account by order , of a wise foresight of the small tyme which is left you to enioy the same . to what end serues you your booke of accompts , where you reckon vp the summes which are due vnto you ; if you want vnderstāding to calculate that which you owe to your conscience , whose interests termine themselues , eyther to your losse or safety ? you vnbury the gould and siluer out of the earth , not considering the while , that you are going to occupy their place in the same earth . you buy with their money , the pleasures of your lyfe , and you sell those of your death : for lyuing in delightes , you dye in torments . know you not that whatsoeuer is on earth , is but earth ? wherefore tye you then your affections so to that , which you cannot loue without hating your selfe ? what will you do , when you dye , with your treasures ? i doubt very much you wil leaue them to your children ; but yet the crymes which you haue committed in procuring thē , shall stil be abiding with you : so as , to make your heires passe deliciously this life , you shall loose the eternal , which is promised vs. you damne your selues , for them , as you were not borne , but for others . quit the world , before it quit you , & bid an eternall adieu to its vanityes . cresus was all gould , as you are , and now is he all dust . the flash of his riches , did dazle all the world , except solon , who discouering his miseries , in the midest of his greatnesses , maintayned him to be poore with all his treasure . go you sometymes , before your death , and imagine the houre which you breath in to be your last , and then consult with the oracle of your iudgement , for to know the good which you would haue done , before this cruell separation of your selfe from your selfe . and after it shall haue taught you your duty , suffer not your selfe to be ouertaken by the sundry disasters , which euery moment may be taking away your lyfe . serue your selfe of your riches , without glewing your affection to them . since you are the mayster of them , suffer them not to be your mayster . you haue found them in the earth , and there let them rest for you , nor let any one be fetching thē forth . wel may you be hiding them in your coffers , for a tyme , but the day of death discouers all , & it is in your hands to make vp the last accompt , eyther of the profit , or domage , which they shall peraduēture haue caused to you . you might haue purchased heauen with your almes ; where it may be you haue rather bought euē hell with your prodigalities . you might haue built temples to the glory of him , who hath bestowed them on you ; & you haue offered them in sacrifices , vpon the aultar of your passions , to the idols of your soules . will you neuer open your eyes to discouer the precipices , which encompasse you round ? will you be alwayes cruell to your selues , to the preferring of the mansion of the earth , before that of heauen ; the delights of the world , before those of eternity ; and the vayne riches of heere beneath , before the treasures of the eternall glory ? imagine you that before you were borne you were nothing ; that being borne , you haue but quickened a peece of corruption , whose life cōceales the infection , and whose death bewrayes the same . say now then you rich men as cresus , shall i terme you miserable with solon , since death takes all away from you , saue only the sorrow of hauing liued so ill a life ? that he who thinkes alwaies of death , is the wisest of the world . chap. ix . verity is the obiect of all sciences . and of all verityes there is none more knowne , nor is more sensible then that of our mortall condition , since we dye continually without cease . in so much as the best science of the world consists in the knowledge of ones self . the disasters and miseries that befal vs euery houre , are goodly schooles for vs to become learned . as for me , i hould , that the onely meditation of death , instructs vs in all that which is necessary for vs to know . who doubtes , but that he who thinkes alwayes of his end , is a great deuine ; if all the goodly maximes of this diuine science , termine at the eternall life , which followes death ? that he is a philosopher , we must needs belieue ; for if philosophy learne vs the art of reasoning , we can serue our selues of reason , no wayes better , then to be alwayes a thinking of death , and the contemp of lyfe . that he be an astrologer , is a meere necessity , because , throgh the mouing of his lyfe , he vnderstands that same of the stars , which shine vpon him ; imagining with himselfe , that as he goes by litle and litle , to finish his course in the tombe ; so lykewise the sun approches to the end of its lucid race , where it is to fynd at last its vtmost . that he is a mathematician , the resemblances are too playne , since that according to the measure of the knowledge he hath of himselfe , he can measure the height , depth , and breadth of all things , being of the same nature with him . that he should be ignorāt of arithmetick , it were not credible ; for since he can tell how to compt all the moments of his life , he must needs be very skilfull in numbers . i should thinke , he had skil in musike too , since he puts his passions in accord , to charme his spirit with their sweet harmony . he must of necessity be a great phisitian since he busyes his soule so , in the chiefe health of his innocency , to attaine immortality , in musing alwayes vpon death . so as with reason might we hould him , to be the wisest of the world : and the wisest that are to authorize my saying , may well be glad to imitate him . aristotle , thou hast ill imployed thy tyme to stand so much in discourse of the world , without knowing the miseries thereof . for if thou hadst had the knowledge of them , why hadst thou not followed the example of alexander , in seeking forth a new one , not for to conquer it , as he , but for to liue in , eternally happy ? and as his valour had put the conceipt into his head , so might thy spirit haue giuen thee the same proiect . it is playne therefore , thou hast spoken of the earth with the language of heauen , and of heauen with the language of the earth . thou hast made an anatomy of nature , discoursing with iudgemēt , of all the second causes which do make the springs of the whole to moue . thou hast gyuen the definition of al things , but only of thy self ; as if thou couldst not haue remembred them all , but with forgetting thy selfe . thou wast busyed much in counting the nūber of the heauens , without assigning thy place there put aloft . thou hast noted the diuers motions of the sunne ; thou hast spoken of it's eclypses , without once informing thy selfe of the cause , which hath giuen it the being , and light . thou hast discourst very aptly of the reuolution of ages , and of the continuall vicissitude of tyme ; without taking any heed to the perpetuall inconstancy of thy life . thou hast maintayned , that whatsoeuer subsists in the world , runnes post to it's ruine ; and yet , as if thou perceiuedst not thy self to runne awhit towards the tōbe with the rest of created things , thou hast spoken not a word of this second life , wherein abides the perfection of all our happines . thou hast yielded the sunne to be eclypsed . thou hast afforded the moone to take diuers coūtenāces vpon her . thou hast giuen leaue to serpents to be changing their skin , and to the phenix to reuiue of it's ashes ; and cruell to thy selfe the while , thou hast taken away the hope from thee of euer arising againe . thy spirit hath beene like to a torch , which consumes it selfe to giue others light . for thou labourest to discouer to men all the goodlyest secrets of nature ; and hast voluntarily hidden from thy selfe , the secrets of thine owne saluation . thou hast lent ariadnes threed to an infinite number of spirits who were intangled in the labyrinth of the world , without once being able , to get forth thy selfe , though the knowledge of its causes and effects : & thou hast euen damned thy selfe . fooles , speake not but of thy prudence , and wise men of thy folly. it had beene a great deale better for thee , thou hadst possest all the vertues , then to speake so of them , without them , & in their absence . thou madst profession to teach mē the language of reason , and thou hast neuer beene speaking with thy selfe thereof , therby to bring thee , into the contempt of the earth and desire of heauen . thy light hath dazeled thee , thine armes haue vanquished thee , & the greatnes of thy spirit hath made thee miserable . for with endeauouring to merit crownes , thou hast raysed thy selfe aboue all the empires of the world , to make thy selfe to be adored ; & that thy example might serue as a law vnto others , thou hast beene the first idolatour of thy selfe , thou wouldst not belieue that there was one god in heauen , because thou saidst thy self to be a god on earth . thou wouldst not speake of the other lyfe , as knowing wel , that he who distributes the good , & the euill to ech one , should seeme to prepare there a hell for thee to punish thy arrogācy . so as if it were once affoarded thee , to re-begin thy course againe , thou wouldst doubtles forget the vanity of all thy learning , to be thinking continually of death , whiles these only thoughts do learne vs all manner of sciences . the glory which is left thee , for hauing spoken of the world , is shut vp in the world , and though it should last as long as it , yet shall it alwayes dye with it . thy reputation is reuereneed on earth , and thou art trod on vnder foot in hell. men do honour thy name , and the deuils torment thy soule . behold all the recompence of thy trauailes . let vs say boldly then , that he who is alwayes thinking of death is ignorant of nothing ; and that , for to be esteemed wise , he should liue with his thoughts , as the only obiect of the glory we hope for , and of the felicity we attend euery houre . plato , to what purpose serues thee , that faire renowne , which thou hast caused to suruiue thy ashes ? they speake euery one of thee , but if they fetch any argument of thy wisedome , they conclude vpon thy folly , while death dishonours thy lyfe . we may compare thee to hanniball ; for after he had triumphed ouer others , he let himselfe be vanquished by himselfe , hauing receyued a law from his passions , & a seruitude from his vices . in lyke māner may we say of thee , that thou hadst couragiously triumphed ouer all thy popular errours , which are thy chiefe domesticke enemies : after , i say , thou hadst left thy goodly actions , for so many examples of morall vertues ; thou buryedst the richest crowne , within thy sepulcher , and that which surmounts all tyme , and the inconstancy thereof : for at thy death , thou adoredst many gods , as repenting thee of the opinions , yea of the beliefe thou hadst in the course of thy lyfe . thou tookest a great deale of paynes to procure the surname of deuine , through thy diuine thoughtes ; but in the highest of thy soaring pitch , thy spirit , as an illegitimate yong eagle , not being able to endure the splendour of the sun of faith , was cast down headlong from the top of the heauens to the lowest of the earth , where dying alwayes in punishments , and reuiuing euery momēt in their dolours , it shall liue for euer in eternall paynes . let vs say then agayne once more , that all sciences are but meere vanity , except such as teach vs to liue well , and dy happily . and that after this manner , who thinkes continually of death , is the wisest of the world . a contemplation vpon the tombe of salomon . chap. x. retvrne yet once agayne o great queene of saba , to behold this wise salomon , & come attended with your magnificent trayne , that euen the selfe same subiects , who were the witnesses of your ioy , may be the same likewise of your sadnes , in this cruell change , both of tyme & fortune . you haue passed through many a sea , and happily beene quit of a thousand dangers on the land , for to visit this great monarke , as the onely abridgement of the wonders of the world . put your selfe once more into the perils of the same rockes , and into a new danger of so long a voyage , to see the setting of this sun , the ashes of this phonix ; i would say the tombe , and corruption of this incomparable , of this inimitable , of this mighty king of sages . what metamorphosis ? the splendour of his riches , had once dazeled your eyes , & now the horrour of his pouerty , doth begg euen teares of your compassion . heeretofore you cōtemplated his power with astonishment ; and now see into what plight of feeblenes haue miseries brought him . you admired the greatnes of his empire ▪ & that likewise of his spirit , ioyned with the perfection of his wisedome ; but now consider how all these goodly qualityes haue not beene able , to exempt him from the sepulcher , where he serues as a prey vnto the worms . you haue adored him on the theater of his vanities at such tyme as he represented the personage of the greatest king that euer wore a crowne ; and turning the leafe , within the twinckling of an eye , is this very king , no more then a loathsome carkasse , whome horrour & amazement hold in pledge , vntill such tyme , as he be conuerted into dust ; which he hath beene indeed , but that is all . and hardly dare we now maintaine him to be he , since that in seeking him out , within himselfe , is he not to be found : so vanisheth the glory of the world , all flyes into the tombe . solon , since thou hast borne the surname of all the seauen sages of greece , come & visit this tombe , of the wisest of the world , of this incomparable salomon . he was great of birth , great in happines , great in power , great in riches , & most great in knowledge ; but behold now , how his rich cradle is chāged into this poore sepulcher ; how his felicity , hath taken the visage of misfortune ; how his power is bounded in the impotēcy thou seest him in . he is not great but in miseries , he is not rich but in wormes , and in the knowledge of the follies which he hath wrought . among so many goodly lawes which thou hast gyuen to the athenians , remember thy selfe of that , which nature hath imposed vpon thee , to dy at all howers , vntil such tyme , as thou be quite dead . thou dost in vayne command thy bones to be cast into diuers places after thy death ; for if they putrify not all at once , ech one of thē shall produce a stench from the marrow , in the place , where it shal be buryed . thou must necessarily follow the lot of this great sage , since you are brothers both of the same condition . thou hast taught others long inough ; learne thou that , which as yet thou knowest not . thou teachest all the world to liue ; learne thou thy selfe to dy well . thy knowledge is but vanity . for though thy precepts be engrauen in marble and brasse ▪ time which deuoures all things , shall deface the remembrance of them , to so bury thy glory . if thou lyuest not for thy soule , rather then thy body , they will scarce belieue thou hast lyued at all . periander , come & behould thy companion of renowne , so as if thou knowest him not , in the estate he is brought into , touch but thy owne miseries with thy finger , and thou shalt playnly discouer on their face , all the draughts of his resemblāce . he hath been king as wel as thou , as good , as wise . and if thou bearst the surname of tyrant aboue him and that he hath not beene a tyrant of his people ; yet the vanities of his life haue beene so . he is dead howsoeuer ; and at the very same tyme , wherein truly thou behold'st his putrified bones , the fire of thy life hath brought thee by little and little , into ashes , neere vnto his ashes . if thou tracest the same way with him , thou shalt put the truth of thy saluation into doubt . i would haue thee be a tyrant also , but that only against thy selfe , to be cruell to thy passions , nor euer to pardon thy faults ; otherwise reason shall be depriuing thee of the surname of a sage , which thy folly hath giuen thee . pittacus , be thou a partner likewise , to behold the miseries of thy like , and if thou wilt learne thy good spirit wisedome , employ thy reason , and eloquence to chase away vices from thy country , rather then the tirant though thy force and courage . thou sayest , we ought to foresee the accidents afarre of , which may happen to vs , for to be able to suffer them , with the more constancy , when they light : why thinkst thou not then , alwayes of this accident , inseparable from death , which pursues vs neerer then a shadow the body ; not for the suffering of the paynes with the greater constancy , but rather with more profit , that death might make thee a successour of a more happy life ? behould in this tombe , the image of all thy errours . see wherein consists the glory of the world , and this vayne renowne , wherof thou becōmest an idolater . if this great sage haue beene so taxed , how shalt thou be able to auoyd the blame and shame at once ? i leaue thee to thinke and meditate vpon it . bias , come and behould through curiosity the ashes of the wisest of the world , to iudge whether there be any difference betweene them , and those of the most fooles . i know well , that the horrour of the tombe will not astonish thee awhit , since thou hast seene thy country sackt already with a dry eye , and thy children dead before thee . but in these actions it is not , where thou art to make the force of thy spirit to appeare . after thou hadst lost all , thou oughtst to haue saued thy selfe to be rich for euer . thou belieuest , thy vertue should appeare , with saying , that thou carryest all thou hast about thee , and hadst saued all thy goods from the fire of thy towne , wherein thou mistakest thy selfe . for thou wert puffed greatly with thy vanity , and charged with the weighty burden of thy vayne sciences . thou knowest all that , which we ought to be ignorant of , to become well skilled in the knowledge of true vertue indeed . and to let thee say playnely thine owne folly , so it is , that the precepts of thy wisedome haue neuer yet saued any one of those that obserued the same . thou preachest vertue , and adorest but a false image therof ▪ wisedome consists not but in alwayes thinking of death ; and thou hast nothing more deare , then lyfe in the blindnesse , wherein thou art . misfortune robs thee euery houre of a part of thy self , through continuall losse of that , which thou louest most , and thou art insensible of all these attempts . but heerin thou letst thy vanity appeare , rather then any vertue at all , since thou referrest not the effects of thy patience to the absolute cause , which giues thee grace thereunto . thou enemy to thy selfe , thou pullest the wings of thy spirit , that it may not fly aboue thy nature to know the authour thereof . consider the glory that shall rest , and be left for thee . the stone of this tombe which thou seest shall wayte vpon thy flesh to couer it with all , in corruption and infection ; and if thou will be reputed wise , thinke continually vpon this verity . thales , thou must be a party lykewise , for to come and see , the mayster of the sages , in this poore little lodging , which nature hath prepared him from his birth . he hath beene farre more wise then thou , but yet with all his knowledge , he hath hardly byn able to fynd the way of his saluation . he knew so perfectly , the effects of all the seconde causes , as he forgot oftentymes to yield due homage vnto the first and soueraygne cause , onely adorable . take thou thy profit then , from the exāple of his losse . thou studyest vaynly to marke the courses of tyme , consider rather , how it pulls thee by litle and litle into the sepulcher . why breakest thou thy braynes , to know from whence the winds proceed , since thou oughtst to feare that of vanity , for it threatnes thee with shipwracke ? thou further notest sundry motions of the starres , it sufficeth thee , that that of the sea be fauorable to thee , to shun the rockes of that other of the world , wherto nature hath made thee to embarke thy selfe . thou makest lessons to thy schollers vpon thunder , it is but a very curiosity of thine ; thou shouldest not seeke for shelters , but for the thunders of diuine iustice , which shal shortly punish thee for thy foolish errours . if thou wilt be wise indeed , forget thou all what thou knowest , nor do thou euer remember but this verity , that thou art of earth , and soone shalt thou return into earth agayne , as this great king whose ashes thou beholdest , enuironed with horrour and infection . go now , and make a lesson to thy schollers , of that which thou hast seene , and then shalt thou deserue the surname of a sage . chilon , step thou a little , out of thy way , to come and see the ruines of this colossus heere of greatnesse , whose vnmeasurable height astonished all the world . this is the king solomon , the wonder of all the monarkes of the earth . demaūd of him now what he hath done with his crowne , with his scepter , with his treasures , with his courtiers , with his slaues , and where now his pleasures are . and if he answere thee not a word , make the same demaunds of thine owne spirit , and it shall answere for him , that all is vanished like smoke , that all is slid away like waues , that all is rouled thence like a torrēt , that al is melt a way like snow ; & that al these shadowes haue pursued their bodyes , into the ruine where thou seest it . thou oughtst to haue engraued this precept which thou gauest forth of nosce teipsum , on thy hart rather , then on the temple of apollo . for this knowledge is not compatible with thine errours . thou hast giuen forth this second precept , of neuer coueting too much , wherein truly , thou art not culpable at all , since thou desiredst not inough . thou assignest all thy pretensions on the earth , as if thou wert borne but for it ; it seemes the sunne neuer rises , but to conuince thee of ingratitude , since for the goodnes of its effects , thou neuer didst homage to the cause from whence hath it receiued the being and the light it hath . if it had as many tongues as beames , it would haue published at once , both his glory , and thy forgetfulnes . confesse then the errour of it , if thou wouldst haue men iustly to attribute wisedome to thee . ceobulus , come thou in thy turne lykewise , to visit the king of sages , not in his pallace , but in the litle house , which the harbingers of death haue appointed for him . thou bestowest thy tyme but ill ; for thou shouldest be making of verses , and thou art full of them thy selfe , to wit , of wormes . so as if thou loue thy poesy so much , make verses on thy wormes , describe thy miseries , and neuer speake but of thy misfortunes ; otherwise , shalt thou loose the surname thou hast of a sage . thou seest well how the science thou professest , teacheth not but vanity , & how all the world is the great maister of it . true wisedome consists in possessing all the vertues , and thou yet liuest in the hope of atteyning the first , which is to know ones selfe . salomon was wiser then thou art , and yet with all his knowledge , and wisedome both , was he taxed of folly . he hath beene the greatest of the world , & this little trench which thou seest conteyneth all his greatnesses . the lands of his empire are comprised within this litle hillocke of earth , whereinto he is reduced : if thou wilt forgo thy vanity , behould somwhat neere , his miseries , and thou shal learn all the sciences of the world in the meditation of his nothing . you sages of the world if you establish the foundation of your glory on your prudence , all is but vanity . behold , contemplate , and publish freely the truth you know ; i for my part will not learne other science then that of liuing wel , since this is the science of the eternity , which hath for obiect an immortall glory . a contemplation vpon the tombe of helena . chap. xi . retvrne thou , o menalaus , with thy army , to the conquest of this fayre helena , to triumph now at last vpon her vtmost spoyles . imagine the tombe wherein she is enclosed , to be the the proud troy , which deteynes her from thee . marshall thy army about her sepulcher , and let the valiantest of thy soldiers , well armed against the horrour and affrightes of all the infections of the world , giue the first onset to this fortresse of miseryes . there is no need to reduce her into ashes , since she is wholy full of ashes now . encourage then thy captains to the assaults . thou hast now , no more to deale with an infinite number of men , but rather with an infinite number of wormes , as owners , & possessors of the subiect of thy victory . but me thinkes some new achilles , or some aiax hath already demolished the rampiers of this litle troy , wherein thy helena is captiued . approach then , braue menalaus , with napkin at thy nose , teares in thine eyes , sighs in thy mouth , and plaintes in thy soule , to behold the idoll of thy passions , and the obiect of the triumphes . behold this fayre helena , whome the greatest monarks of the world haue adored . behold this fayre helena , whome theseus tooke away , and paris rauished as a thrall of her perfections . behold this fayre helena , who hath peopled greece with widdowes and orphans . behold his fayre helena , who hath drowned a good part of the earth with a deluge of bloud . behold this fayre helena , the wonder of all the wonders in the world , the shame of ages past , the despayre of such as are to come , & the miracle of her present age . behold this fayre helena , whome paynters neuer durst to represent , nor haue poets beene able euer to prayse inough . behold this fayre helena , whome no man hath admired but with idolatry . behold this fayre helena , whose merits haue armed the one part of the world agaynst the other , as if for ●er alone they would haue vtterly destroied the vniuerse . behold at last this fayre helena , whose lyfe hath cost a million of deathes : behold this stinking carcasse which heere you see , this heape of putrifyed bones , and this lump of infection full of wormes . commaund thy imagination , to represent her vnto thee , in that estate she was in at such tyme as thou adoredst her on the throne of her graces , for to acknowledge sensibly the differēce . demand of her head , what is become of that fayre golden hayre of hers , so alwayes curled , where loue had wrought a thousand labyrinths , to make a thousand of the freest soules to wāderin ? her hayre , i say , whose flash dazeled the eyes , and whose wreathes captiued harts ? where is that alabaster brow , where maiesties appeared in troupes , as alwaies ready to impose new lawes of respect to mortals ? where are her eyes , which you termed the eyes of loue , since he had not beene blind , but for her sake ? or rather those two fayre stars eclipsed , from whence thou receiuedst both the good and the euill influences of thy life ? say we yet more , those two fayre suns , arriued now at their last west , whose splendour euer blinded the whole world ? what is become of them ? we can hardly discerne the dreadfull ruines of their being . where may that godly feature be , whose flowers alwayes spread and disclosed , the winter reuerēced much ? where is that mouth of coral , whose voyce was an oracle of good & euill fortunes ? where is that necke of iuory , that snowy bosome , and all the other parts of that body , where nature had imployed the last endeauours of her power ? i see nothing but wormes . i smell nothing but a stinke . all is vanished quite away . the flesh of that maiesticall brow , lets her hydeous bones appeare . those fayre eyes shew forth the holes , where the wormes haue built their sepulcher . the flowers of this visage are changed into thornes : and this mouth sometimes of corall is now become a sinke of infection . and for the rest of the parts of the body being al of the same nature with the whole , we may know the peece by the patterne . menalaus , behold the subiect of thy affection , of thy pleasures , of thy paynes , and of thy triumphes . behold her , whome thou so deerely louedst , so highly reuerencedst , & ●or whome thou hast a thousand tymes put ●hy scepter , thy crowne , yea all greece in daunger , with thy life , and honour . behold thy vanity discouered , consider thy ●hame , contemplate thy folly . this heape of ashes hath made thee to reduce into ashes the proudest citty of the world . this stinking carkasse hath been conuinced in dying for putting a million of men to death . this colossus of miseries , full of infection , hath changed the most flourishing empire of the world into a meere dunghil . muster vp thine army about this sepulcher , that thy captaynes and souldiers may lament with thee thy folly , bewayling the tyme they haue imployed for the conquest of this heape of stinking earth . so as , if the ghosts , wherewith she hath peopled hell , were able to breake their prisons , they would bring a new warre vpon thee , as the partner of all the crymes , which they haue committed , in following thee . i attend you , dames , neere vnto this tombe , to make the anatomy of your beauties , of your sweets , of your allurements , of your charmes , of your baites , of your wātonesse , and of all your vanities together . it is tyme for me to vnmask your spirit , to let you manifestly see the truth of your miseryes . you make a shew to all the world of your body , painted and washed euery day with the bathes of a thousand distilled waters , and i will shew you the infection and putrefaction which is within . you say that a woman is then faire , when she hath a good body , with a handsome garbe , the haire flaxen and naturally curled , a soft skin , and as white as snow , a large and polished brow , the eyes blew or black , and pretty bigg , the chyn short and somewhat forked , & the rest of the parts of the body equally proportioned one to the other . but this is nothing yet . this goodly peece must needes be accompanyed with some graces , to be quickened with maiesty . her flaxen and curled haire had need to be trimly dressed ; her skyn how soft soeuer , should be nourished in water like a fish , for to cōserue it in its bewty & lustre . the brow had need be taught , to hide its pleights and wrinckles , to appeare alwayes most polite . those fayre eyes must learne the art of charming harts ; & to haue this secret industry with them , to wound in their sweetnes , and to kill in their choller . that little mouth of roses should be alwayes sounding in the cares the sweetest harmony of eloquence , for to calme the harshest spirits . in fine , ech part of the body is to learne its lesson of quaintnesse , and the spirit that animates the same to teach it euery day some vanity or other , and some new instructions to win loue withall , or rather folly , as if there were not fooles inough in the world . besides , this fayre peece had yet need to be decked vp with the richest habits that may be found , to giue lyfe to her grauity . this gallant hayre had need to be wreathed with chaynes of pearle , and diamonds , to allure the eyes more sweetly in admiration of them , and harts vnto their loue . this delicate skin should be heightened through the shaddow of a fly . this paynted visage should be daubed anew with a huge number of trumperyes , and instruments of vanity , be it in rebato's of all fashions , in pendants for the eares of all colours , in carcanets of diuers inuentiōs , & in veyles of different stuffes . this body thus quickened with folly , rather then with reason , should be euery day tricked vp with new habits , to the end , the eyes might not be so soone weary to cōtemplate the vanityes of them . in fine , she should haue a magnificent traine with her , of horses , caroches , and lakeys , to maintayne the greatnesse of her house . but let vs now breake the crust of these wily bayts , that blind our spirits so , and charme our reason , for to make vs run into our ouerthrow . this rich peece is but a fagot , or a bundle of putrifyed bones , of nerues , and of sinewes full of infections , and whose cemeter serues for a theater to let vs see the miseries of them . those frizled lockes are but the excrements of nature , engraffed in a soyle full of lice . that delicate skyn is but a peece of parchment pasted vpō bloud . her frayle beauty , but that of flowers , subiect to the parching of the sunne & the scorcching of fire : one dropp of the serene , and the onely alteration of the pulse , and but one night of vnrest only , are inough to ruine it quite . that large & polite brow is notable to saue it selfe from the assaults of the wrinckes , which from moment to moment take vp the place , whatsoeuer resistāce be made against them . those faire eyes are but as waterish holes , subiect to 60. seuerall maladies , all different ; being so many mischiefes disposing to their ruine : a little rheume makes them so ghastly , as they are constrayned to hide them , for feare they make vs not afraid . that nose and mouth are two sincks of corruption , from whence infections issue at all moments . and for the rest of the parts of her body , being all of the same stuffe , one may wel iudge of the whole peece by a patterne only . on the other side , the action that animate this peece is but a breath of wind , which fils vp the sayles of our arrogancy in this sea of the world , where vanity serues for pilot , to hazard vs in the shipwracke . those flaxen lockes in vayne are tricket so on the face , through an art of nicenesse ; the inuention is as guilty , as the matter frayle and contemptible . let her wash her delicate skyn day by day , the selfe same water that nourisheth , doth putrify it no lesse ; for according as the sleight therof makes her apparence to seeme yong anew , nature causeth the being to wax ould . that smooth brow to no purpose hides its furrowes so , whiles age discouers them by little and little . if those eyes haue the skill to charme the harts , yet haue they not the tricke to charme their miseries . i graunt that little mouth of roses , for a tyme may yield oracles of eloquēce ; yet we must cōsider that as the words are formed of ayre , so into ayre agayne do they resolue ; their glory is but wind , and their harmony but smoake . in fine let the spirits which quickē these fayre bodyes , know all the lessons of vanity and quaintnesse that are , may it not be said yet , that the art is blacke , and as pernicious as the instructions are . as for the habits , which decke vp this rich peece , they are but the workemanship of wormes , since they haue wrought the silke . those pearles & diamonds so enchased in the hayre , are of the treasures of the indies , where the riches of vertue are vnknowne : but they are as so many subiects of contempt to holy soules , who know that heauen is not bought with the gold of the earth . and for all these toyes , that serue thus for ornaments to women , they are but as so many veyles , to shroud their defects with all , while they are so full of them . let them shew themselues as beautifull as they will , yet will i count more imperfections in their bodyes , then they haue hayres on their heads . they appeare not abroad till noone , to shew that they employ one halfe of the day , for to hide the halfe of their miseryes ; and during the small tyme they are seene abroade in , if we looke neere into all their actions , they giue forth a great deale more pitty then loue . one shal be alwayes holding a napkin in her hand , for to voyed a part of the corruption which she hath in her . another shal be forced in company to step aside vnto the chimney , to spit forth at her pleasure , the infection she holds in her breast . there she shal be houlding her muffe vpō her cheeke swolne with rheume for to couer the ill grace it hath . heere will she neuer pull of her gloues , for feare of discouering the itch of her hands . behold the lesser defects of women , whiles of discretion , i conceale the greater , but i belieue in vayne , since all the world beholds thē wel inough ; so as if they would yet see more sensible verityes of their miserable condition , let them approach to this tombe . you courtiers , i coniure you , by the power of those beauties , which you haue adored so much , to come hither and behould their ruine . what say i ? nay horrour , infection and putrefaction rather . theseus , send thou hither thy ghost to this body , where thou hadst lodged so long a tyme both thy hart and soule . behold this faire helena , whome thou hadst stolne away with the perill of thy life , as idolatrous of her imaginary perfections . search now in her , the baytes that charmed thee so , the charmes that rauisht thee , the bewty that made thee such a thrall , and all those sweetnesses which haue forged the chaynes of thy seruitude . those bayts now haue no more force , but to allure the wormes ; those charmes haue no more power , but to conserue the infection ; and those bewties and sweetnesses changing the nature , do afford amazements , rather then any whit of loue. but yet me thinks , thou art well reuenged . for this cruell tyrant , who had reduced thee so by little and little into ashes , is euen now but ashes her selfe . this mercylesse woman who would seeme to loue no man , is hated of all the world . this proud dame , who made her selfe adored , serues as a victime to the wormes , and sport to the winds . yesterday her bewty did please thee so much , as thou hadst no eyes , but to admire her ; & to day is her foulenesse so hideous , as thou hast no contempt but for her . yesterday thou sighedst for her loue , & to day the same hart euen sighes for her miseryes . yesterday her perfections did rauish thy soule , to make them adored ; and to day her defects extort thy teares , and sighes , to bewayle in their fashion their ruine . looke then , see heere that which thou hast loued so much , and that which thou hatest so maynely . see heere , what thou hast admired with astonishment , & that which thou abhorrest with so much reason ; what cruell change is this from thy selfe , with thy selfe ? or rather from the subiect of thy loue , with the same subiect it selfe ? shall i dare to say , that this stinking carkasse heere is the fayre helena ? that this heape of rotten bones are the sad spoyles of her perfectiōs ? and that this little ashes , is the dolefull head of that wonder of the world ? paris , returne thou from hell , into the earth agayne , for to see the cause of thy disastres . approach to this sepulcher , and contemplate the infection & corruption neere at hand , with thou hast adored vnder the name of helena . how many tymes hast thou beene kneeling before this carkasse , & before these rotten bones ? how many mischiefes hast thou run into ? how many perils hast thou escaped ? how many seas hast thou crossed ouer ? how many euils hast thou suffered , for to possesse this heape of wormes ? thou verily belieuedst , thou hadst all the riches of the world in thy ship , whiles thou hadst thy helena therein . the coffer is opē , behold now wherein consist thy treasures . art thou not ashamed for hauing so made loue to this heape of ashes ? and for hauing sighed so , a thousand , & a thousand tymes after this stinking earth ? thus the glory of the world doth passe away , all flyes into the tombe . your courtiers , come , yield you a last homage of visit , to this idol of your passions . i haue heard indeed the persians heertofore , haue adored the sun , and that there haue beene other paynims , who in their brutishnes haue adord likewise diuers sorts of beasts ; but i haue neuer seene a more prodigious thing , then now at this day , while they adore euen clay , corruption , and infection . there is nothing more certayne ▪ then that in adoring women , they become idolatours of their putrefaction ; since their body is a sacke of worms . behold the goodly subiect of your watchings , of your troubles , of your extrauagancies . how is it possible , this heape of ashes heere should affoard you such ill dayes , and so long nights ? that this sinke of infection should make you shed so many teares , and send so many sighes into the wind ? are you not iealous , trow you , that the wormes should possesse this subiect of your affection ? can your wayward courages ere endure these wormes should be taking their fees thereof in your presence , & to your scorne ? for they glut themselues of the one part of what you haue adored , and for the other , they make a dunghill of it . these are no fables , these . looke , & smell your selues , all is but misery and stench . so passeth the glory of the world away . i inuite you , my dames , to a feast , which the corruption of helena's body makes vnto the wormes , in the presence of heauen & earth . this tombe which you see , is the hall , where the banquet is prepared ; come you hither in troupes , attyred all in the richest ornaments you haue , as you would go vnto a wedding-feast . i licence you herin , to bring a glasse with you hanging at your girdle , for to admire with an dolatrous eye , the good graces you haue . and if you affoard any whir of intermission at all , cast but your eyes awhile , vpon this stinking carcasse heere , since it is the body of your shadow , and the originall of your liuing pourtraicts . you now see inough , that you are but ashes , but earth , but clay , but meere putrefaction and infection ; and yet suffer neuertheles your selues to called goddesses ; and to heape yet more cryme vpon crime , you accept the sacrifices . i haue not seene , nor read of so prodigious metamorphoses , that euen very clay should be raised vpon a throne , and the wormes and corruption should be meriting of titles of immortall glory . you suffer them to be kneeling before you , and feare not the while , least the wind of your vanities be carrying away the dust , whereof you are framed . you walke vpon cloth of gold , and after your death , are the beasts trampling vnder foote your stinking earth . you suffer them to kneele before you : alas ! what a sight to humble ones selfe , before a dunghill ! decke vp , and adorne your carkasse as long as you please , the stench at last shall discouer the miseries thereof , to the sight of all the world . this handfull of ashes , which you see heere , is the beautifull helena , whose allurements charmed harts , and whose charmes did rauish soules . and yet notwithstanding is there left no more of her , then the meere infection , which was bred with her . i do euen laugh at all your vanities , my dames , & mocke at those who admire thē so . when as your bewties do assaile me , i breake the very crust of them , & approching to the corruption which is within , it makes me hate them more , then euer any man had loued them heretofore . i take pleasure somtyme to behold your sweetnesses , your allurements , your nyceties ; but it is only to be touched with compassion of your miseries . for whatsoeuer is the frailest in the world , is not so frayle as your nature is ; whatsoeuer is more variable heere beneath , is not so changeable as your being is . i dare hardly eye you any long tyme , for feare , least euen while i looke vpon you , you vanish from my eyes , since you dye euery hower . flatter not your selues , my dames , before your glasse ; your body is euen iust of the same nature , with the shaddow which you see therin . you are indeed nothing . but if you force me to say , you are somthing , you are a meere dunghill couered with snow , a sinke of infection enuironed with flowers , a rich coffer full of wormes , and in a word , an abridgement of all the miseryes of the world . you courtiers take a pride , forsooth , for hauing caryed away a thousand fauours frō the hands of ladies , either through the force of your spirit , or thorugh the charms of your subtilties . one bragges for hauing enthralled a lady with the chaynes of her owne hayre . another for inueagling a new mistresse in his loue , through letters written with his owne hād . there , one more perfect thē the rest shal be publishing his triumphes . heere another more happy yet , shal auouch al his passiōs to haue beene crowned . there shal not faile some one that wil be ordinarily busiyng his spirit with these vaine thoughts that he was euen borne into the world , to tempt the pudicity of ladyes , so louely he is . but let vs pul the wings of this proud one , & make these bodyes of earth to walke vpon the earth , who rayse their spirits vpon thrones of smoke , belieuing they do well . thou , that vauntest thy selfe for enthralling thy mistresse with her owne chaynes ; what glory it is , whiles the hayre , which so charily thou keepest within a box of muske , are but the rootes of lice , which shall putrify in sight , and thou shalt sent them anone , in despight of al thy powders & perfumes . so as if thou wilt needs haue me call those wreathes of excremēts , so full of infection , by the name of chaynes , they are euen the chaynes which the deuill put into thy hands , to help thee to draw that body , which thou hast idolatrized into hel ; but takest not heed the while , that in drawing it thither , they draw thee ; and haling it thither , they hale thee also . behould a trimme peece of glory to be proud off . thou that hast yet more secret tyes of friendship , with a lady , written with her hand , and with her bloud ; if thou thinkst so , thou art rich indeed , if thy treasure consist in a peece of paper , bespotted ouer , & blurred with blacke or red : yet to heare thee speake of this fauour of hers , they would verily say , thou possessedst the empire of the world . an intolerable vanity the while . for admit that all the fayrest ladies of the world had signed to thee with their guilty and corrupt bloud , that they loued thee perfectly indeed , on which side wouldest thou find thy glory in these assurances ? in so promising their loue to thee , they but promise thee to get thee damned , since a loue so vnlawfull as that , leades soules into hell. and and dost thou make any reckoning of these promises then , poore soule ? all the testimonyes of their passions do witnes thy folly agaynst thy selfe ; and takest thou pleasure to blind thy selfe , with their hood , not to see the precipices that beset thee round ? thou imaginest it strayght to be a great honour to be fauoured of ladyes : represent to thy selfe , what a glory it were , for thee , that a peece of clay being quickened with lyfe , should seeme to be beloued of a dunghill . whiles thou becommest thus an idolatour of a beautifull body , thou euen adorest the wormes , the infection and corruption it selfe , where with it is stuffed . what a crime is this ? and thou companion of vanity , and folly at once , that so vauntest thy selfe to haue dispeopled the earth of myrrhes to crowne thy amourous triumphes withall , tell me what is become of this glory , and of this contentment , which thou seemest to exalt so much ? i graunt , thou hast trampled on flowers : but where art thou now ? if therein thou hast found the way of roses , thou shalt enter anone into that of thornes . for this is the order and course of things in the world , that pleasure begets sorrow . eyther thy delighs are past , or present : if past , thou art already in the hell of their priuation ; if present , thou art lykewise in another hell of their cryme , and of the apprehension to loose them . in so much as which way soeuer thou admirest thy fortune , if it be a body , misfortune is the shadow . what glory doest thou thinke thou hast gotten by the victory of thy guilty enterprises ? thou hast peopled hell with an infinite number of soules . are not these very glorious actions trow you ? thou hast lent thy cunning to the euill spirits , to deceyue thy neyghbours , as if he were not deceaued inough with his owne deceypts ; and yet still thou braggst thereof , thereby ●o heape cryme vpon cryme . i summon you , courtiers , to appeare in ●hought and imagination , vpon the thorny bed , where you shall cast forth to the winds ●his breath of life , and to represent withal to your self before hand once a day the horrour & amazement you shall then haue of your ●elfe , when you shal be calling to mind , the ●essons of the vanity and folly , which you haue giuen to an infinite number of feeble ●pirits , whose companions in losse you haue ●uer beene . put off the tyme to this last hower , to make your accompt of the fauours which you haue euer receiued from ladyes , if you wil know the true price of them . thē euen then it is , when you shall feele very liuely , the assaults of your guilty consciēce ; the crust of your pleasures shal be broken , & you shall playnely see , what lyes within . your spirit vnmasked of the veyle of your passions , shall sensibly discerne the truth of its passed offences , but there is no more returne to be had vnto life , to do pennance in , for them . you must go further thē sorrows . what sorrow soeuer i am able to expresse , is no part of that which you shall suffer . all torments whatsoeuer being ioyned together haue not gal inough to comprehēd the least part of the bitternes of that cruell adieu , which is then to be made to the world . thē it is , i say , that you shall sigh , but not of loue . then it is , that you shall play the extasyed and dead person , not in presence of your mistresse , but before your crucified iudge ▪ your tongue so eloquent before , shal be then struck dumbe , in punishment of your too much speach . so as of force , shall you court death in your fashion , and according to the sad humour which shall then possesse you . you must of necessity be playing your part in this last momēt vpon the theater of you● bed . i would be loath for my part to troubl● the reader , with the faces which you shal● make : it sufficeth that you imagine the one part , and that you doubt not of the rest . thinke thē of death , you courtiers , since the eternity both of glory & payne , depends of a moment . o sweet , and dreadfull moment ! and you , my dames , you belieue you haue conquered an empire straight , as soone as you haue once subiected any spirit to you power : to what end do you study so , euery day , since you learne ech moment but vanity , and new lessons of nicenes , be it for actiō or grace sake ; but therein what thinke you to do ? your purpose is to wound harts , & you vndoe soules ; for when you make a mā passionately in loue with you , you do euen make him a foole. you cannot be taking away his hart , without depriuing him of reason . and to what extrauagancies is he not subiect the while , during the reigne of his passion , i would say , of his folly ? you are al which he loues , and very often all which he adores ; what cry me ? i should thinke it rather to please you , then to saue himselfe . if he looke vpon the sun , he is but to make comparison betweene the light of your eyes and that of this bewtifull starre , which i leaue to you to imagine how farre frō truth ▪ he seemes to maynteyne very impudently , in scorne of all created things , that you are the only wonder of the world , and the very abridgemēt of al that nature hath euer made bewtifull ; which yet no man belieues but he , and you . if he carry vp his thoughtes to heauen , he compares you to the angells , with these words , that you haue all the qualities of them . iudge now without passiō , whether these termes of idolatry do not fully , & wholy passe sentence , to conuince him with a thousand sorts of crymes . and yet do you take pleasure to make the deuill more potent then he is , for to cause others to be damned . returne then agayne vnto your selfe , and consider how you ought to render an accoumpt one day of all those spirits , whose reason you haue made to wander in the labyrinth of your charmes . for she that on earth , shall haue subiected the most , shal be the greatest slaue in hell. what glory take you to ioyne your charmes with those of the diuels , thereby to draw both bodyes and soules vnto them ? i attend you at this last moment of your lyfe where your definitiue sentence is to be pronounced . thinke you alwayes of this moment , if there be yet remayning in you , but neuer so litle sparke of loue for your selues . when you shall once haue enthralled all the kings of the earth ; there would yet be a great deale more shame , then honour in it , since all those kings were no more then meere corruption and infection . thinke of your selues , my dames , you are to day no more the same you were yesterday . tyme which deuours all thinges , defaceth ech moment the fayrest lineaments of your face , nor shall it euer cease to ruine your beauties , vntill such tyme as you be wholy reduced to ashes . so passeth away the glory of the world , all flyes into the tombe . that of all the lawes , which nature hath imposed vpon vs , that same of dying is the sweetest . chap. xii . from the tyme that our first father had violated the sacred lawes , which god had imposed vpon him ; nature , as altering her nature , would acknowledge him no more for her child . anone she rayseth a tumult against him , with all created things . the heauen armes it selfe with thunders to punish his arrogancy . the sunne hides himselfe vnder the veyle of his eclypses , to depriue him of his light . the moone his sister , defending his quarrell , resolues with her selfe to be often changing her countenance , towards him , to signify vnto him the displeasure she tooke thereat . the starres being orherwise innocent of nature , became malignant of a sudden , to powre on his head their naughty influences . the ayre keeping intelligence with the earth , exhales her vapours , and hauing changed them into poyson , infects therewith the body of that miserable wretch . the birdes take part with them , they whet their beakes , & clawes to giue some assault or other . the earth prepares the mine of its abysses , for to swallow him vp , if the dread & horrour of its trembling , were not sufficient to take away his life . the sauage beasts stand grinding their teeth to deuoure him . the sea makes an heape of an infinite number of rockes to engulfe him in their waues . but this is nothing yet ; nature is so set on reuenge against him , as she puts on his fellowes to destroy their pourtraite , i meane to combat with the shadow of their body , in causing them to quench the fire of their rage , with their proper bloud . in so much as man hath no greater enemy then man himselfe . let vs go forward . to continue these euils , do miseries , enter into the world , accompanyed with their sad disastres , and followed with despayre , griefe , sadnes , folly , rage , and a thousand passions besides , which do cleane vnto the senses , for to seize vpon soules . this poore adam sees himselfe to be besieged on al sidess if he looke vp to heauen , the flash of the lightenings there euen dazles and astonishes him quite ; the dreadfull noyse of thunder makes him to wish himselfe to be deafe ; he knowes not what to resolue vpon , since he hath now as many enemyes as he had vassals before . adam may well cry mercy for his syn ; what pardon soeuer he obteyne thereof , yet will nature neuer seeme to pardon him for it . whence it is , that in compasse also of these ages of redemption it self , wherein we breath the ayre of grace , we do sigh that same of miseryes . so as if there be nothing more certayne , according to the experience of our sense , then that the earth is a galley , wherein we are slaues ; that it is the prison , wherin we are enchained , and the place assigned vs to suffer the paynes of our crymes in ; can there possibly be found any soules so cuell to themselues , and such enemyes to their owne repose , as not to be continually sighing after their liberty , after the end of their punishments , and the beginning of an eternall lyfe full of pleasures ? what would become of vs , if our lyfe endured for euer , with its miseryes ? if it should neuer haue an end with our euill ? & that it had no bounds , or limits , no more then we ? for then should i be condemning the laughter of democritus , and allowing of the continuall teares of his companion , since the season would be alwayes , to be alwaies weeping and neuer to laugh . then would it be , that cryes and plaints would serue vs for pastimes , and teares & sighes , should neuer abandon eyther our eyes , or harts . but we are not so brought to this extremity of vnhappines ; the heauens being touched with compassion of our euills , and of the greatnes of our miseryes , in giuing vs a cradle for them to be borne in , haue affoarded vs a sepulcher also for to bury them in . o happy tombe , that reduceth to ashes the subiect of our flames ! o happy tombe , where the wormes make an end to deuoure the rest of our miseryes ! o happy tombe , where our soules do recouer their liberty , & where our bodyes do fynd the end , and terme of of paynes ! o happy tombe , where we are reduced to corruption , to arise in glory ! o happy tombe , where death euen dyes with vs , and where lyfe reuiues with our selues for an eternity ! o happy tombe , where we render to the earth , the earth of our body , to put our soules in possession of the inheritance of heauen ! o happy tombe , where we passe from death , to lyfe ; from sadnes , to ioy ; from infamy , to glory ; from payne , to repose ; and from this vale of teares , vnto the mansion of delights . from the tyme that the children of israel had tasted in the desart the sweetnes of the heauenly manna ; the most delicious meates of the earth , were growne to be contemptible to them ; their harts euen chāging their nature , fell incessantly gaping after this celestiall food . so likewise may i say , that from the instant , wherein a holy soule is once fed with the food of the grace which is found in an innocent lyfe ; the world is an obiect of horrour and amazement vnto it ; its thoughts & desires creep not on the earth any more ; if it sigh , it is but after its last sigh ; if it complayne , it is only for the long terme of its banishmēt in this vale of miseryes . the hope of dying serues it as a cōfort in its trobles , and solace in its paynes ; it lyues in the prison of its body , as slaues in the prison of their crimes , with a necessary constancy , alwayes attending on the last houre therof , and this last moment where begins the eternity of glory . me thinkes the sentence of death , which the diuine iustice pronounced once to our first parents , in that earthly paradise , was much in their fauour , agaynst the euills , wherewith their lyfe was fraught . for if god had made the same to be immortall with all mischifes which succeeded their offence , of all created things had man beene found to be the miserablest of them , and most worthy of compassion ; but the same goodnes , which moued the creatour to effect this goodly worke , did euen moue him likewise to conserue the same . his sentence was of death , but in the rigour of his iustice , he let his merry to appeare at the same tyme , since from the payne of death we passe to the delights of a permanent and immortall lyfe . in so much as this sweet cōsolation , is inseparable from our tormēts , for they shal one day finish . o sweet end , since thou breakst the chaynes of our captiuity ! o sweet end , since thou makest vs to reuiue , neuer for to dy ! o sweet end , since thou putst an end to all our sufferances ! o sweet end , since we dye to reuiue for euer ! how worldlings dye deliciously without euer think●ng thereof . chap. xiii . we must needes confesse how the soules of the world , are so deepely taken , with the sleepe of their pleasures , as they are euen drowned in their blindnes , without feare of the precipices , that encompasse them round . ioy transports them , gladnes rauishes them , rest charmes them , hope comforts them , riches moderats their feare , health fortyfies their courage , & all the vanityes nurse them , and bring them vp in the forgetfulnesse of themselues , so , as they may neuer be able to vse any violence , for to breake the chaynes of their captiuity . a pittifull thing , how they neuer consider the while , that this ioy wherwith they are so carryed away , euē vanishes quite lyke a flash of lightening ; that this gladnesse wherewith they are rauished , destroyes it selfe , with its owne violence , in running incessantly vnto its end ; that the repose which charmes them , cōcludes with an eternall vnrest ; that the hope which cōforts them , quite changes it selfe by litle & litle into despayre ; that these riches which do moderate their feare , during their lyfe , augments it at their death ; that the health which strengthens their courage , whiles the calme and tranquility of their fortune lasts , doth bread them a thousand stormes throgh the absence thereof , where they run danger of ship wracke . and finally that all those vanityes , which serue them as a nurse , and schoole mistresse to trayne them vp in vices , are as so many bad pylots which make a traffike of their losse and ruine . when i image with my selfe , the blindnesse whereto the men of this world are brought , i cannot chuse but be moued with compassion for them . is it not a strang thing and worthy of pitty , that they runne as fast as euer they can vnto death , without cease , without intermission , without fetching of their breath , and without euer taking any heed of the way they hold , as if they liued insensible in all their senses ? the sunne , which riseth euery morning , sets euery euening , for to let them see , how the light of their life , should haue at last , a last setting as well as it . the age , which makes them hoary , and which keepes reckoning of their yeares , through the accōpt of the wrinckles which it causeth to grow on their face , preacheth nought els , but the necessity of their departure . all their actions termine not a whit , but to the ruine of the body , from whence they fetch their motion , since euery action of it selfe still tendes to its end . how can they chuse but thinke of death , if all the subiects which are found in nature , do euen cary the very lineaments thereof in the face ? the sunne dyes in running his race . the moone dyes in her perpetuall inconstancy . the ayre dyes with its coruption . the birds seeke death in flying . the brute beasts in running , and the fishes in swimming in the water . the seasons dye , in springing againe as well as the trees . the flowers dye , with the day that hath seene them blow forth . the earth dyes in the order of tyme , since her yeares are counted . the sea sinckes it selfe by litle and litle into its proper abysses . the fyre consumes it selfe in its heat ; and nature it selfe that serues for a second cause , in the generation of all things , destroyes it selfe , by litle and litle with them . i speake nothing of men , since they haue nothing more proper then death . what meanes , trow you , to forget this sweet necessity of dying , whose law very happily dispenseth with none ? yet for all that , do not doubt but there are many in the world , who would neuer be dying : but this were a childi●h language of theirs , so farre from reason , and common sense , as one had need to declare himselfe to be a starke foole , for to excuse himself of the errour , or rather of the cryme . we do all waies contemne the good vnknowne ; and as we naturally lyue in the apprehension of loosing that which we possesse , we cleaue to the present ; so true it is that all things do escape vs , and fly away frō vs. what a life were it for vs to lyue eternally in the miserable condition , wherein we are borne ? what a life would it be , to be alwayes breathing in sighes , in mourning , & in playnts ? what a life were it to dy neuer , and to suffer without cease , since miseryes and paynes are the miserable accidents of our bodies ? it would euen be a liuing death , or rather a dying life , a thousand times more cruell and intollerable then death it selfe . happy then , yea thrice happy is that last instant , which makes vs get forth of the empire of tyme ! most pleasing is the moment , which leades vs into the eternity ! o sweet agony , ful of extasy and rauishment ! o glorious ioseph , guide now my pen in this faire labyrinth of death , wherein it is wandering , to touch at some thing of your last rauishments , when as you gaue vp your soule on the lips of himselfe that created them . lyfe hath nothing so delicious as your death : you dy in the armes of the mother of lyfe , and of lyfe it selfe . and shall i say , that is a death ? you amorously expire on the mouth of your redeemer , that is to say , on the gate of paradise ; what ioy ! the pen fals out of my hand , as if it were sensible of these incomparable pleasures , wherwith the end of your holy lyfe was crowned , but i hope to recouer it agayne very shortly , for to speake more worthily thereof , if these secret vowes , which i haue already offered you , may be gratefull to you . let vs say then confidently , that of all the actions of lyfe , the last of death , is the welcomest of al , to such as haue lyued well ; and it is permitted to all the world to liue well . goodly considerations vpon this important verity ; that whatsoeuer we do , we dye euery houre without cease . chap. xiiii . the inhabitants of nylus are so accustomed to heare the dread●ull noyse of its waters alwayes roaring , as they haue no eares to feele the incōmodity therof . let vs say the same in a diuers sense , of men in the world , that they are so habituated to this sweet feeling of dying , without cease , as they perceiue not thēselues to dy awhit . they breath , in dying , the aire of the death which they sigh forth , without thinking euer of death . a strange thing to liue continually in death , and to dy euery day in life without once dreaming of the necessity of their end , whither they run alwaies ! they do nothing els but dy , and they haue no care but to liue . for if they speake , the ayre wherof they forme their words , causeth the lights to dye , which is the clocke of life , the respirations the minutes ; these minutes are coūted , and one succeding to the other , the lasts strikes the houre of death . if they eate , the very food that nourishes them , doth putrify in their bodyes , as in a dunghill , in signe that they are full of corruption ; and this infectiō by little and little ruines the infected vessel wherein it is enclosed . if they sleepe , they exteriourly carry the countenance of death , which they hide within . in fine there is no action , wherein they may be any wayes employed , which is not a symbole of death . if the foolish errours of these men of the world , concluded not in an irreparable domage , they would afford as much pleasure as they moue pitty . for one gets into his caroch , with purpose to goe to some faire house of his in the country , without considering the while , how that very way of his walke , is euen the same of death , whither tyme , which is the coachman , leades him insensibly with all his company . so as if they go not to lye , for this dayes iourney , at the lodging of the tombe , it is put of for the morrow after . another embarkes himselfe in a pinnace for to sayle into the indyes , & himselfe is a pinnace the while , embarked in the sea of the world , from the moment of his birth , sayling without cease , at the pleasure of the wind , wherewith age doth replenish the sayles , and that without once being able to land , but in the hauen of the tombe . this gallant heere shal be going in post , to see his mistresse , and he hath no other obiect in all his course , then to arriue as soone as he can , to the place where she lodgeth . foole as he is , he considers not the while , how that euery step he puts forward on his way , he approacheth the nerer to the tombe , whither he runs with full speed , vpon the same post-horses he takes to compasse his amourous desires . another there , wil be going more easily in a litter , and with lesse incommodity for feare the heate or cold may seeme to preiudice his health ; but let him go as easily as he will , yet death will not fayle to lead his mules in such sort , as he shall but passe onely by his howses of pleasure , so to go forwards in his way directly to the tombe , what digression soeuer he seemes to make , to put it off . thinke on this truth , my dames , during the calme and tranquility of your fortune ; the spring tyme of your lyfe , will not alwayes last : euen as the seasons of the yeare succeed ech other , so those of age pursue one another . but as we see often how the intemperance of the ayre , causeth the winter to arriue in the midst of sommer ; take heed the intemperance of your humours , produce not the winter of death in the midst of the spring tyme of your lyfe . in vayne do you set forth all your deceiptfull markes of immotality , the time scornes them , and i laugh at them . for if to day you be something , tomorrow are you lyke to be nothing : so passeth away the glory of the world , all flyes into the tombe . the tombe of the pleasures of the sight . chap. xv. let all the fayrest obiects , which are in nature appeare in my presence , to behold ech one in its turne , the foundation of their sepulcher . let the heauen shew forth , open to view , its serene countenance ; the sun his liuely brightnes ; the moone her siluer day ; the starres their twinckling sparkes ; the ayre its fayre nakednes ; the birds their warblings , & their richest robes of plumages , enamelled with euery sort of colours ; the trees the ornament of their blossomes , and the decking of their fruits ; the meadowes the tapestry of their greenes ; and mountaynes the mossy stuffe , wherewith they couer their crumpt backes ; the forrests their thicke branches ; the sauadge beasts , the extrauagant beauty which nature hath impressed in their brutish kind , through the diuersity of the formes which they represent ; the earth , the inside of its coffers , replenished with all sorts of riches ; the riuers , the christall of their streames ; the fountaynes , the liquid glasses of their waters ; the sea its huge waterish mātle ; & the fishes , the infinite number of their figures , wholy different . let the world yet giue forth new wonders , and beauty exhibit to our view its fayrest lyuing pictures ; yet all those obiects , taken altogether , are no more then a little dust , enclosed in the crust of artificiousnes , which tyme quite ruines , by little and little . thou man of the world , who seest but only by thine eyes , in cherishing thy life so with the pleasures of the sight , admire yet once in thine idea , the obiects , whose beauty heeretofore thou hast adored ; then represēt to thy selfe according to the argument thou canst draw from the nature of their being , what is become of them , or what are they like to be . if it be some proud pallace , wherin the order , the riches , the magnificence , & the industry of the workeman be in dispute about glory , to know who shall carry away the prize ; consider that tyme destroyes it at all howers , and that it shall neuer giue ouer , till it see the ruines of it . if the charmes of art do charme the sight , in admiration of the fayrest colours , laid on a rich subiect , think but a little of the fraylty of those accidents . for all the beautifullest colours that are , do fetch their birrh from that of flowers . and can we see any thing more changeable , or of so small a date as they ? so as if the allurements of the beauties of nature , do rauish thy soule by thy eyes ▪ defēd thy self forth with through the knowledge thou hast of their misery ; since in effect the fayrest lady in the world , is but a masse of flesh , which corrupts euery moment , vntill such tyme , as it be wholy formed to corruption , and this corruption into wormes . as for all other things whatsoeuer which thou mayest haue seene , being no whit more noble then it , thou mayst well be iudging of their defects by the consequence . in so much as whatsoeuer the heauēs , haue glittering , the earth rare , nature gay , & art more admirable , if thou seruest thy selfe of the touchstone of thy iudgement , to know the matter which supports the image , thou shalt soone find all to be no more then dust ; and so mayest feare least it happen to fly in thine eyes , to make thee blind , if thou lookest but too neere vpon it . the tombe of the pleasures , of the sense of hearing . chap. xvi . yov soules of the world , who suffer your liberty to be taken away through your eares , with the deceiptful charmes of syrens : you i say , who sigh for ioy , for delectation , and extasy , amidst the pleasures of a sweet harmony , eyther of voyces or instruments , lēd your guilty eares to heare the reasons , which seeme to condemne your errours . i doubt not a whit , but the purling of a siluer brook , the sweet running murmur of a fountayne , the pretty warbling of birds , and the amourous accents of a delicate voyce , ioyned with the sweet allurements of the melody of a lute , are of force inough to captiue your spirits vnder the empire of a thousād sorts of delights . but yet returne a little from this wandering of yours ; content your selfe , with the losse of liberty , and saue your reason to repayre your domage . at such tyme as you stand listening to the humming noyse of this riuer , & to the murmur of this fountayne , imagine this truth the while , that all passeth away , that all slides along like to the waues . their language preacheth nought els . those birds euen call for death , at the sound of their chaunting like the swan . and if the harmony of a voice , or lute so charme you , cōsider awhile how the pleasure of this melody is formed of the ayre , and that in the same instant , it resolues into ayre agayne , so as the delights euen dy in their birth . you let your eares be tickled with the charmes of eloquēce ; imagine you that since it is true , that as neither cicero , nor demosthenes were exempt from the tombe , or corruption , with al their fayre elocution , so shall you neuer be able to perswade death with al your gallant discourses , to prolong the terme of your life , but a moment . true eloquence consists in preaching vertue , and true harmony to hould reason alwayes at accord with the will , for to desire nothing but what is iust . the tombe of the other pleasures , that are affected to the senses . chap. xvii . open your eyes , you worldlings , to discouer playnly the truth of your crymes : you take your pleasures to cherish daintily your bodyes , as if you knew not their miseryes . but why say i , your pleasures ? can you take any contentment , to stuffe your putrified body , with a new matter of corruption ? whatsoeuer you eat is a symbole of death , & so shall you dy in eating . you do nothing but heape dung vpon dung , & add but infectiō to infection . i graunt that your life , passeth euer its dayes in continuall banquetting . but i would fayne haue you let me see the pleasure which is left you of all this good cheere at the latter course . is this a contentment , trow you , to haue the belly stuffed with a thousand ordures , to put your spirit on the racke with the stinking fume of meates , not well concocted , which arise vp in the brayne ? is it well with you to haue the head drousy , the pulse distempered , the spirit benummed , & reason astray ? behold heere a part of the delights which succeed your delights , and you haue no care but to pamper your bodyes , as if you lyued but onely for them , not considering the meane while , how the same very food , which affoards them lyfe , euen brings them to death . inebriate your selfe with these brutish pleasures , and by the example of the new epicures , haue no passion but to conserue them ; yet of necessity , must the imaginary paradise of your lyfe , conclude in a true hell on the day of your death . for all these roses shal be changed into thornes in that last moment . glut you , and crumme your bodies for to satiate the wormes withall . but this is nothing as yet . your soules being the companions of your euills , must needs be euerlastingly punished in an eternity of paynes . o dreadfull eternity ! it seemes in a fashion , that those men of the world may well be excusing their vanity , that causes them to carry both amber and muske about them , since they are all full of of infection and corruption , which makes me belieue , that they feare , least men come to sent the stench of their miseries , & so engage them , or rather inforce them to serue themselues of this cunning . in effect , all these odours , and these perfumes smell so strong of earth , as we cannot loue the smoke without runing into danger of the fire . so as those who tye their spirit to these vayne idea's of pleasures ▪ are in loue with shadows and despise the bodyes . they smell very well , that smell not ill ; and such as habituate their bodyes to perfumes , can neuer endure the stinke of the mortuary torches , which shall encompasse their b●d , at the houre of death . i speake to you , my ladyes , who doe so passionately affect these foolish vanityes . i remit you euer to the instant of death , for to receyue the iudgement of your actions , full of shame and reproach . deale you so , as your soule may sauour well , rather then the body ; since the one may euery moment be cited to the presence of god , and the other serues as a prey for the worms . it were better your teeth should sauour il , then your actions ; for those are subiect to corruption , and these heere shall liue eternally , eyther in payne or glory . i leaue you to thinke of these important verityes . for the pleasures of touching , being of the selfe same nature with the rest , and hauing no more solid foundatiō then they ; we may draw the consequence of the same argumēt with them , and conclude ; how this imaginary pleasure cannot seeeme to cleaue but to weaker spirits , who loue only the earth ; because its obiect is so vile and base , as we had need to abase our selues , to obserue its aymes . let vs resume the ayres of our former discourses , and say that the pleasures of the world , do not subsist in the world , but through the name onely , which is giuen them . for in effect they are nothing but a dreame , & the shadow of a shadow , whose body we neuer possesse . such as loue them are not capable of loue , since they fix their affections on the pourtraicts onely of imagination , and of the idea's which the wind defaceth euery moment . true contentmēt consists in thinking alwayes of death . and this is the onely pleasure of lyfe , since it termines in the delights of eternity . how he who hath imposed the law of death vpon vs , hath suffered al the paynes therof together . chap. xviii . i note an excesse of loue in the history of that great king who being touched with a generous desire , to banish vice for euer from his kingdome , & to bring in vertue , there to reigne in peace ; among an infinite number of lawes , which he imposed on his subiects , the payne of pulling out the eyes , was decreed for his punishment that should violate the most important of thē . the ill lucke was , that his only sonne , should fall the first into that cryme . what shall he do ? and what shal he resolue vpon ? for to quit himselfe from the assaults both of loue and pitty , which nature gaue him , euery moment he could not do ; since the halfe of his bloud , takes away fury from the other halfe . what likelihood for one to arme himselfe against himselfe , to excite his arme to vengeance , to destroy his body ? he hath no loue but for the guilty , & how shall he haue passion to destroy him ? he sees not but by his eyes , and how shall he be able to see him blind ? in fine , he sits not on his throne , but to keepe him the place ; & how shall he possibly mount this throne to prononce the sentence of his punishment ? of necessity yet the errour must be punished if he wil not soyle the splendour of his iustice , which is the richest ornament of his crowne , and the onely vertue that makes him worthy of his empire . nature assayles him powerfully , loue giues him a thousand batteryes , and euen pitty often wrings the weapons from his hands ; and yet reason for all that , seemes to carry away the victory . there is no remedy , but needs must he yield to nature , loue , and pitty ; but yet finds he a way to make iustice triumph in satisfying the law . he puls out one of his sonnes eyes , for one halfe of the punishment , and causes another to be pluckt forth from himselfe , for to finish the chasticement . what excesse of goodnes . let vs draw now the mysticall allegory from this history , and say , that our redeemer represents this iust king , at such tyme , as in the terrestrial paradise , he imposed this law of obedience vnder paine of death vpon man , being the sonne of his hands , as the noblest worke of his creation . this man being the first borne , becomes lykewyse at that same very tyme the first guilty in contemning the commaundements of his soueraygne : he eats that fatall apple , or rather opens with his murderous teeth that vnlucky box of pandora , stuffed with all manner of euills . the punishment euen followes his offence so neere , as he instantly incurres the payne of death . but what a prodigy of loue ! the creator being touched with the miseryes of his creature , takes away the rigour of the law , without destroying it quite or infringing the same : i meane , that he seuers death from death in causing the guilty to arise agayne from his ashes , for to liue eternally . and the meanes , wherof he serues himselfe , is to dye with him , and in the chalice of his passion to drinke all the bitternes of death , for to chāge the nature therof . in such sort , as this way of death conducts vs now to eternall lyfe . o sweet death , a thousand tymes more plesing thē whatsoeuer is most pleasing in the world ! o sweet death , a hundred , and a hundred tymes more delicious , then all the pleasures vnited together ! o sweet death , where the body finds repose , the spirit contentmēt , & the soule its whole felicity ! o sweet death , the only hope of the afflicted , the sole consolation of the wisest , and the last remedy for all the euils of the world ! o sweet death , and a thousand tymes more admirable , then his goodnes that imposed the law , since through the same very goodnes , he would needs be suffering the paine it selfe , for to take away the payne . who durst refuse to drinke , in his turne , in the chalice where god himselfe hath quenched his thirst ? let vs go thē very holily to death ; for to go cheerefully thither , is to make loue and vertue lead vs into the sepulcher , if we meane to find therein a second cradle , where we may be reborne anew , neuer to dye any more . i cannot forget that goodly custome of the egyptians , that when as a sonne being armed with fury , should passe to that extremity of cruelty , as to take away the life from him , who had giuen him the same , he incurred this sweet punishment withall , to be shut vp for three whole dayes in prison togeather with the body , whose parricide he was : & i should thinke , that such as had imposed the law , had this beliefe , that the terrible and dreadfull obiect of the cryme , was a torment of force inough for the guilty , to extort the last teares from his eyes , & the vtmost playntes from his soule . for in effect nature neuer belyes it selfe , it is alwayes it selfe , it may well affoard some intermission of loue & of pitty , but yet at last , it snatches the hart from the bowels , through a violēce worthy of it selfe . let vs see now the backside of this meddall , so to draw forth the mistery , out of this moral verity . we represent to day , this guilty sonne , since we haue put our redeemer to death , who is the common father of our soules . the punishment , which the law of his iustice , hath now imposed vpon vs , it to looke cōtinually on this tree of the crosse , whereon our crymes haue made him to expire , for to repayre their enormity withall ! o sweet punishment ! for spilling the bloud of him , who hath filled our veynes , the law exacts no more of vs then teares ! for hauing nayled him on the crosse , iustice enioynes vs no other payne , then that of nayling our eyes on the same pillar wherupon he is nayled ! for hauing crowned him with thorns , he would haue vs to trample vnder foote , the roses of our pleasures ! in fine , for putting him to death , he demaundes no more at our hands , but sighes and teares for to testify our sorrow for the same ! who could refuse to afford him this pitty , or loue , who for our loue hath had such pitty vpon vs ? his hart hath beene melt to teares of bloud , vpon the aultar of the crosse ; and shall we not drowne our selues , in the sea of our teares , being so prest with the storme of our sighs & plaints ; shall we suffer the rockes to vpbrayed vs of insensibility ? the sunne hath beene darkned at the sight of our cryme , and shall not we wax pale for sorrow , of committing the same ? the moone had beene hiding her selfe for shame , and shall not our countenāce awhit be couered therewith ? the earth hath quaked , and shall not our hearts seeme to tremble for feare ? the veyle of the temple hath beene rent in twayne , and shall our bowels remayne entire ? in fine , nature hath suffered , and shall we be exempt from suffering , at the sight of our redeemer nayled vpon the crosse ? weepe , weep you mine eyes , all the water of your humide springes ; powre you forth boldly the last teare on this crosse , where my sauiour hath spilt the last drop of his bloud . do you imitate the sunne , in your little course , drowne your selues within the sea of your teares , if you would , like to him be arising againe from your west , and shine without him in the east of an eternall light . and thou my hart , vnty thy selfe a little , frō all the feelings of the pleasures of the world , since the only roses of true contentment , are found amidst the thornes of the crosse. the whole felicity concludes in this point , of neuer hauing any other , then that of carying the crosse . this is the ladder of iacob , which serues vs to mount vp to heauen with all . this is the brazen serpent , that cures our soules from the poyson of the vanities of the world . without the crosse there is no pleasure , nor repose in the world . he that caryes the crosse with him , may well say , more cōfidently then bias did , that he caryes all his riches about him . for therein alone are comprized all the treasures of the world ; therein consists the accomplishmēt of our happines . o deere crosse , the only wish of my soule ! o deere crosse , the sweet obiect of mine eyes ! o deere crosse , in which alone i put my hope ! o deere crosse , vpon which alone , do i establish the foundation of all my felicities ! o deere crosse , where my wishes find their end , & my enuy , its vtmost limits ! o deere crosse , deere instrument of my victory , and rich crowne of my tryumph ! i pretend to nothing els in the world , but the crosse , i abādon al for it . for as i reuiue not but through it only , so will i dy with it , and deliciouly expire vpon its couch . and this is the only meanes to be vnsensible of death . you soules of the world , i present you with the crosse , as with a new arke of noe , to warrant you frō the deluge of the diuine iustice , and that deadfull day of iudgment . can you refuse to kisse the wood , wherupō you haue nayled your sauiour ? behold the wonder ! he hath exchanged your cruelty into loue . for he hath affoarded you the inuention , to nayle his hands , that he might haue alwayes his armes so stretched forth to imbrace you withall . the like may i say , that he caused his feet to be so nayled , to attend you at all houres , since euery houre is he ready , in his will , to pardon you . o prodigy of goodnes ! o miracle of loue ! lord graunt i beseech thee , i become not vngratefull , for so many fauours done me ! teach my hart a language , wholy diuine , to thāke you diuinely for them ; whiles i can offer you no more , for a whole acknowledgemēt of al , then the only griefe of not hauing any thing worthy of you . the pleasure which is found in liuing wel , for to dye content . chap. xix . it is impossible to expresse , the pleasures of a holy soule , its contentments are not to be so called , its sweetnesse hath another name , its extasyes & rauishments cannot be comprehended , but by the selfe same hart which feeles them . for not to lye , it hath ioyes wholy of heauene it tasts the delights most deuine , and with a like grace , it carries its terrestriall paradise with it . if its thoughts seeme to touch vpon earth , it is but only for its contempt , for anon they take their flight to heauen-wards , as the onely obiect , which they do ayme at at all tymes . in fine , as they are immortall , they neuer regard but the eternity . the paynes it endures , haue no bitternes with them , but only in name , the miseries do euen change their quality in its presence , as if they awed its courage . if misfortune chance to light vpon it , with some sad accident or other , it receiues it as a present from heauen , rather thē as any disgrace of fortune . if death seeme to snatch away from it , what most it ioues , it payes nature the teares it owes it , and at the same very tyme , satisfyes reason through generous actions with its constancy . if it loose all the goods which it had for portion on earth , it complaynes not awhit , but of it selfe , while its offences seeme to deserue a great chastizement . on the other side , as it placeth not its affection on the riches of the world , fortune can take away nothing from it , but what it is willing to loose ; because it hath nothing proper , but the hope of possessing one ●ay the richest treasures , in a land which is wholy scituated out of the empie of time , and inconstancy thereof . let it thunder , let the sea mount vp to the heauens , vpon the backe of its waues ; let the warres dispeople townes , and all the disasters of the world make al together an army to set vpon it , yet remaynes it firme , and stable as a rocke in the midst of this sea ▪ & if it feare any thing , it is but the feare of offending god. o sweet feare ! more noble then all the courages of the world ! thus liues it content amids the broyles , whereof the world is so full . thus liues it most happily amids the sad accidents which land euery houre on the shore of the world . thus enioyes it a sweet repose amids the troubles , and continuall tribulations of mortals . it loues not health , but to employ its lyfe in the seruice of him , who hath bestowed it vpon it . if it laugh , it is for the ioy it hath , that it neuer had any such beneath , since the redeemer had neuer beene gathering but thornes : and if it weep , it is for the griefe of its proper miseryes , rather then for those of its body , being very solicitous to conserue entiere , and without blemish the image and semblance of its creatour , whose impression it had receyued on the first day of its being . in fine , it is capable , neyther of pleasure nor yet of sadnes , but for the onely interests of its saluation , whose thoughts are euer present with it . and is not this a sweet lyfe ? so as if time strike the houre of its retrayt from its first disposition to death , it deduceth a last , for to yield vp it selfe into the hands of him that created it . in vaine doth euill seeke to afflict its senses , the light of its constancy would be alwayes appearing through the shadowes of its sad countenance . to what condition soeuer had it beene raysed vnto ▪ it takes no care to quit the greatnesses , because it had neuer tyed its affections thereunto . the sun may well arise , and sett agayne ; yet she beholds it alwayes with the selfe same eye . it s east and west are equall to it , though they be different , attending without anxiety , the west of the torch of its lyfe . the labour which it hath , to prepare it selfe for death , is not very great , since still it hath lyued in this preparation . notwithstanding as we cannot employ all our tyme in so important a busines , it deliciously spends the remaynder of its lyfe therein : it smyles to behold all the world to weep about its bed , and being not able to speake any more to cōplaine of their plaints , it sighs to heare them sigh . for it suffers , not but what it sees others to suffer . all the griefe is in the body , and if it seeme a litle , to reflect vpon it , it is but a griefe of loue , with sighing in expectation of its last sigh , for to behold the onely obiect of its good . let the wyfe cry , the children pull their hayre , and the neerest of its kyn be carying on their visage the sadnes , which they haue in their hart ; let the best friends be partners of this condolement , and euery one in his fashion complayn of the disaster so befalne him ; yet she alone stands praysing the heauens for it , and blesseth the day , and houre now ready to produce this last moment , where the eternity of its glory should begin well may death seeme to make its visage pale , but not the hart , for loe it appeares in these last extremes more refulgent then euer , lyke a cādle which is ready to go forth ; it hath the voyce of a dying swan , which is able to charme all the dolours that enuirone it round . the diuells are astonished to behold it so deuoyd of astonishment ; the force of its inuincible courage ▪ doth so weaken their power , as they are constrayned to pretend nothing , to triumph at . in such sort , as with the armes of vertue , it caryes away the crowne vnto the end of the race , euen dying with the desire it hath to dye , rather then of sorrow , for not lyuing long inough . thus through force of the sighes of loue , it sends forth at last , through a last push of loue , the last sigh from the bowels , and so flyes away vpon its wings , vnto the fellowship of the angels into heauen , where its holy thoughtes had now along tyme established their dwelling . o sweet dwelling ! o happy death , which conducts vs thither ! o welcome dwelling , and most delicious , the moment which affoards the eternity thereof . the picture of the life and death of a sinfull soule . chap. xx. of all the miserable conditions , wherto a man may be reduced , that same of lyuing in mortall sin , is the most vnhappy and vnfortunate . the slaues in the galleyes are a great deale more happy , then such a one . for their bondage is limited to a terme ; and that of sin to a payne of an eternall seruitude . it is impossible , a guilty man should liue content , in the midst of all the pleasures of the world , for his cryme is his hangman and torture . if he be present at bāquets , the remembrance of his offences is mingling of some aloes in his delicious meates . if he quench his thirst with the sweetest nectar in the world , the same very thought wil be distilling a droppe of gaule into his cuppe . if he walk into some goodly garden , the imaginatiō of his faults being alwayes present with him , makes him to feele the thornes of the roses he admires . if he go a hunting , the torturer of his guilty conscience runs after him . let him goe where he wil through the world , his cryme is his shadow , which followes him throughout . whatsoeuer he doth , he is euer ready to thinke of what shal become of him , & what fortune soeuer he possesseth , it is neuer great inough to put his spirit in repose . the least accident that happens to him brings him to deathes doore , because that finding himself to be guilty , he lyues alwais on the poynt of paying for his cryme . if it rayne , he imagins straight the heauens are prepared to powre a new deluge vpon him , for to punish him with . if it thunder , he perswades himself presently , that the lightening hath no other ayme , then to light on his guilty head . if the weather be fayre , he sees a sommer without , & a winter within ; for his brutish passions produce a continual tempest in his soule . if fortune present him with scepters , he regards them , but as one apprehending thē shortly to be taken away from him , since he deserues them not . in fine he wanders in vaine , in the labyrinth of all vanityes , and returnes to himselfe agayne at all tymes , to confesse of force , that he is the most wretched of the world , in the most of all his greatnesses . if he be taken with a sicknes , behold him on the racke ; there are not priests inough to be found , nor religions to confesse him , & yet knowes he not what to say . for the nūber of his offences , are without number , and his troubled memory , can but only represēt to him , the least part of them . the disease seemes to presse him hard in the meane tyme & his paynes do put him anew on the racke . of all whatsoeuer is represented vnto him , there is nothing likes him so much , as the phisitian doth ; but he is now in the point to try his last remedy , after he hath turned ouer all his old bookes . the doctours are assembled togeather about his bed , but it is only to bid him adieu , in a language which he vnderstands not . behold all the comfort they giue him ; in so much as to see the phisitians so assembled about him , and set by his bed in chayres of grauity , one would say , they were the princes of the senate , that come to pronounce the sentence of death vpon this guilty wretch . he hearkens attentiuely to them , without hearing them . for the feare he hath of vnderstanding all which they say , makes him euen deafe to the halfe . the syncopes , are the hangmen , which present themselues to him , for to execute this cruell sentence of death . then the hope of his curing , begins to leaue him . behold him yet once againe in the strongest pangs of his agony . he would confesse the euil he hath done , and that which he endures doth hinder him from it . he would recount the history of his life , but the dolours of his present death , will not permit him to do it . his hart through its vehement sighes , his eyes through their forced teares , and his soule by its necessary sighes , do pray his tongue , ech one in its fashion , to disclose their crymes ; but the same cannot speake , the rigour of a thousand punishmēts makes it to be dumbe . on the other side , his spirit in the disorder wherein it finds it selfe , can haue no other thoughts then those of sorrow , for eternally abandoning that , which it loues so deerly . he knowes not how to expresse a last farewell to his pleasures . whatsoeuer represents it selfe to his eyes are so many obiects , that renew his payne . if he take heed vnto the beames of the sun , with peere into his chamber window for to take their leaue of his eyes ; he remembers immediately all the pleasures he hath taken through help of their fayre light , in a thousand and a thousand places , where it hath beene a witnes of those errors of his . if the weather be foule he thinkes vpon that tyme , which he hath ill spent , imagining withall , that the heauens being touched with compassion of his disasters , do euen weepe before hand , and bewayle the losse they endure of his soule . it seemes to him , that the sound of the bells doth call him to the tombe , and that of the trumpets vnto iudgement . he sees nothing about him , that astonishes him not . he heares nothing that affrights him not . he feeles nothing but his miseryes : his tōgue is all of gaule , & wheresoeuer he layes his hand vpon himselfe , he touches but the dunghill of his corruption . if his spirit seeme to returne to him againe , by intermission of the traunce wherein he is , he quite forgets the hope of good , through the ill he hath committed , not being able to dispose his soule to any repentāce . the sight of his friends importunes him , that of his children afflicts him , and the presence of his wyfe serues him as a new addition to his sorrow . they behold him not but weeping , & he is neuer strooken with other noyse , then with that of the cryes and plaints of his domestickes . the phisitian goes his wayes out of the chamber , to giue place to the cōfessour . and the one knowing not how to cure the body , the other hath difficulty to heale the soule , by reason of the despayre wherein he is entangled . iudge now to what estate must he needs be brought . his speach ; that fayles him by litle and litle . his sight is dimme , with his iudgement , and all his other senses receyue the first assaults of death . they present him with the crosse , but in vayne , for if his thoughtes be free , he thinkes but of that which he beares of force . they may cry lōg inough to him to recommend himselfe vnto god , the deafnes he hath had before to his holy inspirations doth astonish him now also at this houre . how many deaths endures he , before his death ? how many dolorous sighs casts he forth into the ayre , before the breathing his last ? all the punishments of the world , cannot equall that which he endures . for passing out of one litle hel of paines , he enters into a new , which shall not haue end but with eternity ? what good then would he not willingly haue wrought ? but his wishes are as so many new subiects of griefe in this impotency , whence he is neuer to see himselfe deliuered . into what amazement is he brought ? the sunne denyes him its light , so as if he behold his misfortunes , it is but onely by the light of the mortuary torches , which giue him light , but to conduct him to the tombe . o how the houre of these last extreames , drawes forth in length ! ech moment of his lyfe snatches out the hart from his bosome euery moment , without putting him to death . on which side soeuer he turnes himselfe , both horrour and despaire beset him round . he caryes death in his soule , for that which he is to incurre ; death on his body , for that which he now endures ; death in his senses , since they dye by little , and little : in so much as all his life is but a liuing death , that consumes him slowly to reduce him into ashes . being now brought to these streights , the wicked spirits imploy the last endeauors of their power for to carry away the victory , after so many conflicts had . what meanes of resistance where there is no pulse , no motiō no voyce , no tongue ? his spirit is now in extremes , as well as his life ; and his hart being hardened , is now ready to send forth its last sigh in its insensibility , as if it dyed in dying . his eyes are now no more eyes , for they see no more . his eares may no more be called so for they heare not awhit ; and all the other senses , as parts , precede the ruine of their whole . the soule only resists the cruell assaults of death , in beholding its enemyes in continuall expectation of their prey ; but the hower presseth , it must surrender . o cruel necessity ! in fine , for to finish this bloudy tragedy , the deuils carry it away to hell , for recompence of the seruices , which it had yealded to them . and this is the lamentable end of synfull soule . you soules of the world , who liue not but throgh the life of your pleasures , behold the fearefull death , where the life termines . and since the heauens , the earth , the elemēts & whatsoeuer els in nature moues & changes without cease , do you thinke to find any constancy , and stability in your delights ? know you not , that with the very same action wherewith you runne along , withall your contentments , you run vnto your death ? and that during the tyme it selfe , that tyme affoards them vnto you , he takes euen them away from you ? we loose euery houre what we possesse , what care soeuer we take in conseruing the same . my ladyes , keep well your gallāt beauties from the burning of the sunne . if that of the sunne , or of the fire , be not able to marre them , yet that of age and tyme doth ruine them ; notwithstanding all the industry of vanity , which you haue to employ about them . put your fayre bodyes into the racke of another body of iron , to conserue the proportion therof ; yet tyme but derides your inuentions . for it assayles you within , and you defend your selues but without only . you haue dared the heauens inough , with an arrogant eye ; you must needs be stooping with the head now at last , for to looke on the earth , whence you are formed . you must needs bow the necke to the yoke of your miseryes , and resume agayne the first forme of your corruption . in going to dauncing , to feasts , and to walke abroad , you go to death . in vayne do you command your coachman then to cary you to such a place , since tyme , as i haue said , conducts him also that caryes you thither . in so much , as on which side soeuer , you turne your selues , you approach vnto the tombe . after you haue tasted all the pleasures of the world , what shal be left you of all , but a griefe of the offences in the soule , the sad remembrance of their priuation in the memory , & this sadnes in the hart , for hauing made it to sigh so after your ruine ? i doubt very much , least death do astonish you ; but if you neuer do thinke vpon it , it will astonish you a great deale worse , when you shall see it indeed . if to liue and dy , be but one and the selfe same thing , make the thought of death ▪ while you liue , so familiar to your selfe , that you neuer thinke of any other thing , since you neuer do other thing but dy . so as if to feare it , and neuer to thinke of it , do make its visage the lesse hideous , i would counsayle you , to banish this thought out of your spirit , but so , as you be in good estate . but on the contrary , the forgetfulnes you haue of it , makes it so dreadfull vnto you , at the least remembrance therof that comes into your mynd , as you seeme almost to be in danger of dying , by the only feare of dying . i cannot abide the weaknes of those spirits , who apprehend an euill so much , which they cānot auoyd ; whereas the euill of the feare which they haue , is often tymes a great deale more bitter , then that which they feare . but the only meane to be cured of this feare , is to liue alwayes in that of god. for the strōgest apprehension of death proceeds from the great number of the offences , which one hath committed in his life . a good man feares rather to liue too long then to dy too soone , because he hopes for the recompence of his trauayles , at the end of his course ; whiles the wicked can attend but for the chastizement of his sins . so as for to banish this feare from our soule , we had need to haue banished the offences thence . the innocēt hath no feare , but for the iudgement of god , & this feare is inseparable frō his loue ; he feares him not but through loue , so as this very feare produceth contētment , and banisheth sadnes in the meane tyme. i leaue you this truth to meditate vpon , that a life of roses brings forth a death of thornes . let vs say now for conclusion of this worke , that if one will auoyd this manner of death , he must alwayes be thinking of death . there is nothing more sweet , then these thoughts , nothing more welcome thē this remembrance . without the thoughts of death , there is no pleasure in life : without the thoughts of death , there is no comfort in anoyes : without the thoughtes of death , there is no remedy for our euils . in fyne , to finish all , he who is alwayes thinking of death , doth thinke continually of the meanes of attaining eternal life . o sweet thoghtes ! i would not haue my spirit , to be capable of a thought , but onely to thinke euery moment of death , since it is the onely good , the onely contentment , and the only repose of lyfe . a goodly consideration , and very important both for lyfe , and death . chap. xxi . i shovld thinke there were no greater pleasures in the world , then to contemne thē all at once ; since in effect , the best spirits do neuer find repose , but in the contempt thereof . i know well , there are certayne chast pleasures , which we cannot misse ; but as the soule hath its senses affected lyke vnto the body , we are to hinder our spirit , from mixing its feelings , with those of nature , euer feeble and frayle , therby not to tast its delights too deliciously . our iudgement hath beene giuen vs as a torch , to guide our steps by our actions , and our thoughtes , in this sea of the world , wherein we are as slaues in the galley of our bodyes ; and the pleasures we seeke therein are the rockes , where we find our shipwracke . i know well also , that we are to be strongly armed for to defend our selues , while our proper senses do so warre vpon vs. but in this manner of combat , the excesse of payne , produceth the excesse of glory , let vs breake the crust to see this verity discouered . the greatest saynts , and the wisest men haue beene forced to confesse , after a thousand proofes of experience , that we can not tast any manner of contentment , without the grace of god. thou couetous man , in vayne thou rests thy vn-rests on the coffers of thy treasures . i deny thee to be held content , for if thou reasonest , euen reason condemnes thee . if thou seruest thy selfe of thy iudgement to be able to do it ; what argument soeuer thou makest , it but fully concludes agaynst thy opinions . so as thou cāst neuer enter into the knowledg of thy vayne pleasures , without departing from that of thy selfe . in a word , thou canst not be a man and be content togeather , in thy miserable condition ; since reason , and thy contentmēt can neuer subsist in one subiect . thou ambitious man , i would lend thee wings for to fly to the heauens of fortune ; & it seemes to me already , that i see thee seated in her throne ; but looke what greatnes soeuer thou possessest , thou dar'st not say for al that , thou wert well content , for feare the truth should happē to bely thee . and knowest thou not , how ambition , and repose do alwayes breake fellowship , the one with the other ? that pleasure and feare cannot couple together ? and that desires as well as hopes do make the soule to be thirsty ? represent to thy selfe then , the disquietnes which thou findst in thy greatnesses , since thy ambition cannot limit its ayme within their fruition . how the pleasures of thy possessiōs are mixt with the feare of their short durance ; & that by vehemently wishing more & more , thou makst thy selfe vnhappy . in such sort as thou maiest not dare , to cal thy selfe happy , without flattering thy selfe , or rather without blushing for shame . you courtiers , let me see the pictures of your felicities , & bring to light what seemes most to afford it the lustre and splendour it hath . i graunt that in the midst of the spring tyme of your life , loue and fortune , with a prodigall hand , haue bestowed vpon you what they had most rare , & beautifull with them ; yet would you dare to maynteyne with al this , that you are content during the reigne of your empire . whereas if any one haue the boldnes to perswade weake spirits thereunto , let him truly recount vs the history of his pleasures . i know that he will streight be shewing vs some roses , but i know withall , that he wil be hiding the thornes vnder their leaues , as frayle as his contentments , though they were of the flowers of a restles remembrance , gathered in the sad memory of things past ; since delights are of the same nature , alwayes dying , and subiect to receiue their tombe , frō the very same day they first sprong vp . as for the presents of fortune , if she giue them with one hand , she takes them away agayne with the other . so as , her fauorites are ordinarily the most vnhappy of all , because that in snatching away the goods from thē agayne which she hath once bestowed vpon them , she dragges them often along , for to bury thē vnder their ruines . and will you call that a pleasure ? my dames , you have but one fayre wedding day in all your lyfe , whose feast you do secretly celebrate in your impatiēt desire and longing hope : but will you cōfesse me the truth , that it is but a day of rayne & tempest ? for you cast forth a thousand sighes to the winds , and powre out as many teares , being so moued through the farewell you giue to your selues , whiles you giue your selues to another , without knowing , for the most part , your owner : which yet were nothing , if the clauses of your contract did not signe you out , the death both of the one and the other , & the incertainty also , who shal be the first . for you must confesse , that if you loue your selues perfectly indeed , you dye euery houre , of the apprehension you haue of an euill , which neyther the one nor the other can tell which way to auoyd . i will not speake a whit of the accidents and miseryes without number , which are inseparable to this cōdition ; i leaue the knowledge therof to those , who haue had the experience . but i pray you to confesse freely , if you be content with the felicities that remayne to you , or no ? thou couetous man , returne then to thy selfe , after thou hast pulled off the hood of thy blindnes , for to publish , how the sole treasure of grace can enrich the soule , with all sorts of contentments ; and that with out this good , are all goods false . thou ambitious man , the deuine iustice now puts thee on the racke , to make thee cōfesse this truth , that in the onely possession of grace , are comprehended all the desirable greatnesses that are , since he that possesseth it , is the greatnest of the world . you courtiers , all the fauours which you seeke for , are but wind and smoke . it is tyme now to acknowledge your vanity , and to bid a last adieu vnto the world . the kings & princes , whome you court so , are euen as miserable as your selues , since they can afford you but transitory goods . alas ! for a handful of earth , will you relinquish the pretensions you haue to heauen ? if you will bestow your tyme well , then court you an omnipotent king , as our god is , whose fauours haue no price , whose graces are infinite , & whose goods are eternall , as his glory is , wherewith he crownes our labours . know you not , that his almighty hand stayes , and mooues agayne , when he pleaseth the wheele of fortune ? how this blind goddesse receiues frō his prouidence , whatsoeuer she giues , and that she so serues , but as a channell to conuay both disasters & prosperities into the earth ? so as if your hart do sometymes fetch sighes of loue , after those obiects of dust , do you then command your spirits not to stand so gazing on the beauty of a riuer , that glides away incessantly like its waues . for whatsoeuer may be seene faire in nature , is but a feeble ray , and a first idea of the purest of this soueraigne and adorable essence , wherein consists the accomplishmēt of al perfection , as the onely inexstaustible spring , from whence they issue , without spring or begining . represent vnto your selues , that whatsoeuer seemes so fayre to day , shal be changing the countenance to morrow . in so much as for to find a permament beauty , and of louely qualityes indeed that might alwayes abide in its purity , we had need to acquit our selues of the worlds circuit or bounds , & to carry our thoughtes into eternity , as to an only mansion where all things are eternall . this is the lesson of that great prophet , when he cryed , lord , when shall i be able to quench my thirst in the spring of thy eternall pleasures ? in vaine do you seeke for a foūtaine of delights , to quench the thirst of your hart withal ; for what greedines soeuer you haue to drinke , after you haue drunke , you shall find your selues more a thirst then euer ; and the reason is good , which is , that the water of this fountaine , retaynes the nature of the soyle that produceth the same ; whence it is , that all the goods of the world are not able to satiate the ambition of one holy soule , as being created to the possession of infinite goods . after one cōtentment had , they sigh anone after another , and so after another and another , without cease . our spirit being quickened with a deuine obiect , points alwaies its lookes , beyond what it possesseth , it permits it self sweetly to be drawn like the iron , by its deuine adamant , for to vnite it selfe vnto it , as to its end , whither it tends without cease or intermission . in effect what would become of vs , if our desires & hopes were buryed in the tombe ? such as know what it is to liue , liue not but of the hope of a sweeter life , & in this sweet hope do find nothing that is worthy of them , but the contempt they make of all things . o generous contempt of the world , wherein consists our whole glory ! you courtiers , i leaue you to thinke vpon it , vntill such tyme as you be disposed to put it in practise , for to exercise withall your more hidden and secret vertues . my dames , you will permit me to tell you the truth . the fayrest day of your life , is that of death . this is that nuptiall day of your soule with its creatour , a day of pleasure , rather then of teares , since therein do you bid an eternall adieu vnto the world , and to all its myseries . a day of gladnes , rather then of sighes , since you giue your selues through loue to him , who of his goodnes hath afforded you al things . in the expectation of this happy day it is , that the fayrest dayes should be tedious to you . neuer cast your eyes vpon your glasse , but to count the wrinckles , which age makes to grow by little and little on your brow , as so many presaging markes of death approaching . represent vnto your selues sometimes , how all the pleasures which you haue had are passed , that those you now enioy do passe , and that those which you are lyke to tast , shall also passe away ; & then imagine with your selues in what lamentable case shall you find your selues , at the end of the course of your lyfe , with all the thornes of your withered roses ? with how many assaults of griefe , shall you haue your hart thē battered ? with how many alarmes the soule affrighted ? and with how many tortures shall the one , & the other be rackt ? performe betymes what good soeuer you would willingly haue had done at this last houre , and take you away their power , and liberty from vpbrading you one day , for the euill , whose paines you shal carry in that last day . it seemes , as you lyued not , but to repent you at your death , for hauing lyued so ill , not considering the while , that slow repentances are ordinarily changed into despayre . i bewayle you , my dames , as often as i thinke of the infinite number of the vanities which do busy your spirit . how much time you bestow euery day in trimming vp that dunghill of your body , as if your guilty industry , were able to driue away the miseryes from thence ? you do all what you can to make your selfe beloued : and know you not that nothing is more louely then vertue ? do you then purchase them altogeather , so to make you beloued of al the world and not onely for a day , but euen for euer . the beauty wherof you make such accompt is a fadyng quality that subsists not , but in its continuall change ; it flyes along with you into the tombe , but it passeth more swiftly then you ; for it euen gets before you by the halfe way . when you are arriued but to the midday of your lyfe , is it come to its full west . when you enter into your autumne , it arriues to its winter , where it finds its ruine . alas ! that for a small number of daies , you will stād so much to please men , and be displeasing of god for a whole eternity ? o dreadfull eternity ! how profound are thy abysses ! my dames , as often as this guilty desire shall possesse you to offend god , in your foolish vanityes , thinke a little of the eternity of the payne , which is to attend your crymes . for one moment of false , and imaginary pleasure , you put your selues in daūger of suffering eternally an infinite number of true euils indeed . what expect you of the world ? it aboūds but with miseryes . what looke you for of fortune ▪ she is prodigall , but only in misfortunes . all riches are but of earth , all greatnesses of smoke , and all honours of wind , & as for the louely qualityes , which are affected to the body , they euen dy with it . in so much as vertue only , i tell you agayne , is exempt from death . you neuer thinke but of taking your pleasures , without considering the while , that in passing away the tyme so , you suffer to slide away in hast , the small remaynder of life that is left you . in louing life as you do , you should be striuing to prolōg your dayes and on the contrary you seeke digressions to passe them ouer , without taking any heed therto , as if you went to slowly vnto death , and that the way to the tombe appeared too tardy and tedious to you : wherein truly you take pleasure to deceiue your selues . do not so flatter your selues , my dames , you must needs dy , there is nothing in you that dyes not euery howre . your fayre golden hayre , which you dayly so put vnto the torture of the iron , doth euen dy by little & little with you . for in changing its apparence , it becomes of the colour of death . the wrinckles of age do soyle the polished glasse of your brow , for to marre its beauty and grace . your fayre eyes , which i will heere terme two sunnes , for to please you , do run like to the sunne , without cease vnto their last west , whither death conducts thē through the help of their proper light . the lyllies of your cheekes , do wither euery houre , and the gilliflowers of your lips do fade euery moment . the iuory of your teeth corrupts with the breath of tyme , and of age . the snow of your necke melts , and all the louely qualityes of your spirit , wax old in their continuall decay . i admit you to be more beautifull then helena ; helena is no more , she is euen passed away like a flower , and you are iust in the same way of her ruine . her charmes did rauish the whole world , & your bayts subdue the best part of mortalls : but as all is dead with her , so all dyes with you . the tyme of her empyre is expired , that of your raigne runnes alwayes away . she hath beene , she hath liued , they haue admired her with astonishment , they haue honoured her with sacrifices , but all the temples of her glory are demolished , all the aultars are ruined , all the idolatours are reduced to ashes , & scarcely remaynes there any memory of these things , since euen the very age , which hath seene them , is buryed with them in the abysses of the passed . you must dye , my dames , and all those graces , wherewith you captiue spirits , shall neuer obtayne any fauour of death . you must dye , and all those enticements , wherewith you rauish spirits , haue not allurements inough for to violate the lawes of nature . you must dye , and all those charmes , where with you captiue soules , haue not the power to charme death in its fury . you must dye and all those pretty graces that make you so admirable , cannot exempt you from the tombe , nor corruption . you must dye , and all your perfections together cannot hinder the houre of your death for a moment only . you must dye , and to speake more playnely to you , your golden hayre must needs perish ; your eyes so cleere & fayre must needs make a part of the dunghill of your body . the delicate skin of your face , must needs discouer it s putrifyed bones , and all your beautyes togeather by changing the countenance , shal be taking the forme of dust , since you are nothing but dust : nor do i feare yet to lye , since in effect you are nothing . you must dye , & all your rare coulises serue but onely to consume you ; all your phisitians haue no medicine for to cure the malady of your mortall condition . you must dye , and therefore are you carefull of your health in vayne , since age pardons not any ; yea you dye liuing , and do you what possibly you can do , the terme of your lyfe is alwayes slyding . you must dye , nor do all the moments of the day tell you of any other thing . the houres continually strike this verity in your eares , & the sun neuer sets , without telling you , in its fashion , how it only foreruns the time of the setting of your lyfe . we must dye , i say , at last ; for we dye with out cease ; and after so many sighes of miseryes , we must cast forth to the wind , the last of our mishaps . we must dye ; the sentence is giuen , the execution is made , and the same continues euery day , before our eyes , whēce they are so accustomed to weep . we must dye , but since there is nothing more certayne , we must alwayes be in disposition to dy at all houres , since we dye euery moment . we must dye , but we are to reuiue eternally in glory , since we are created , but for it only . we must dye , but we must be reborne agayne from our corruption , for not to dye for euer . let vs dy boldly then , since needs we must , but let vs dye in innocency , for to shun the death of death . we must dye , but we must rise agayne before that soueraygne iudge , who is to giue vs the recompence of our trauayles , or els to impose the payne of our crimes vpon vs. we must dye , but it is but for once , and of that onely moment depends our whole vnhappines , or felicity . we must dye , but we must yield accompt of the lyfe past , to receyue the guerdon , or paine which is due thereto for euer . we must dy , and to delyuer vs happily from the daunger of this sweet necessity , must we liue well . you must dye , you soules of the world ; ech one seemes to cary his tombe with him . laugh you alwayes , sing continually , be you euery day at your banquets , and take your sports in a continuall chase of diuers pleasures , after all which notwithstāding must you needs dy , and in this cruell separation of you frō your selues , your laughings chāge to teares , your songs of gladnes into lamentable cryes of sorrowes , and all your banquets , & pleasures into bitter plaints , which torment your hart , and put your soule vpon the racke . there might be some manner of satisfaction perhaps , to heare the discourses which men of the world do hould , if their blindnes the while do not afford mattter of compassion . one takes paynes to recount al the pleasures he hath taken , during his life ; another keepes account of the good fortunes he hath had , a third assures vs that he hath possessed heertofore a great number of treasures ; & a fourth endeauours to perswade as many as will belieue him , that he hath beene on the top of the greatest dignityes . what discourses of smoke are these ? for he that hath tasted so many contentments , hath nothing left him , but the sad remembrance of the hauing once had the possession of them . another , who yet now thinkes on the good fortunes which once he hath had , makes himselfe a new vnhappy , through the memory of his passed felicities . he that casts his eyes on the ashes of his riches , insensibly consumes himselfe , in the selfe same fire that consumed them . and another that reares vp his head aloft , for to behold through his teares , the place from whence he fell , euen looseth the force for euer to rise againe , notwithstāding that it be good for him , to sleepe often , so to be a framing of these dreames . for euē as all those pleasures , and goods are slid , & vanished away , with the things that seemed the most durable ; so all the contentment , & all the goods which may any wayes appertaine vnto vs , shall fly away ; and the worst is , that we run after them , for to signe out our tombe in their sepulcher . salomon hath had so many pleasures ; cresus passessed so much riches ; alexander receiued so great honours , & helena so many prayses for her incomparable beauty . but salomon is no more but dust , with all his riches ; alexander , but earth with all his honours ; nor helena any more then corruption , with all her graces . trust you not then to your pleasures , you great kings , for their roses shall wither , and their thornes endure for euer . put not your hopes in riches , since they are of earth as well as you . despise you honours since all glory is due to vertue only . and you , my dames , employ from hence-forth all your cares and labours , to decke your soules , rather then your bodyes , if you wil haue angels enamoured , and men to be emulous , of you . for so euery one shal striue for glory , to imitate you in this glorious enterprize . this is the counsayle i giue you ; and with it , will i finish my booke . the end of the svveet thoughtes of death . thovghts of eternity . distributed into foure parts . to wit the triumph of death . to wit the ioyes of paradise . to wit the infernall paynes . to wit the houre of death . vvritten in french , by sieur de la serre : & translated into english. permissu superiorū , m. dc . xxxii . thovghtes of eternity . the triumph of death . o how sweet is it , to thinke continually on eternall things ! all flies away before our eyes , & in the course of their fight by little and little , lyfe escapes away from vs. the sunne doth well to rise euery day anew ; the moments of its reigne are measured within the order of nature ; it must of necessity follow the decay of time , wherof it is the dyall ; and after it hath presided to all the vnhappy accidents heere beneath , it lends the light of its torch at last to its proper ruine . though the stars of the night appeare thicke in the heauens , with the same aspect , alwayes glittering in wonders , yet can they not choose but wax old ; euery instant robbes them of somewhat of their durance , since they shine within tyme , for not to shine within eternity . though the heauens , being quickned by the soueraigne intelligēce of the primum mobile , renew their paces euery yeare within the round spaces of their circles , their turnings yet are counted ; and though they returne agayne by the same way , they incessantly approach to the point that is to termine their course . the fire which entertaynes it selfe in its globe , insensibly deuoures it selfe ; for that region of its dwelling is a part of the body which consumes it selfe . the ayre , that takes vp all , yet can not fill vp the voydnesse of the tombe which the last instant of tyme prepareth for it . though the phoenix-king of its subiects find a second cradle within its first sepulcher , yet at last another selfe , shall aryse againe from its ashes , though yet vnlike , since it shal not haue the same power to communicate the same vertue to the species of its of spring . so as it shall dye at last through sorrow of its sterility . though the serpent shift the skinne neuer so much , yet doth its prudence extend no further , whiles age fals a laughing at its cunning , in deuouring vp its being . the trees that do euery yeare waxe young agayne , continually grow old . the spring , the summer , and the autumne , are of force indeed to make them change the countenance , but not their nature : and the brookes affrighted with this continual vicissitude , go flying into the bosome of their mother , belieuing they are shrowded but in vayne : for the ocean carryes their wracke within the valley of its waues . the seasons growing from the end of one another , as the day from the end of night , shal be disioyned , and seuered by a new season , which with it shall bury all the others . the fayrest mayster-peeces of art , forasmuch as they are layed vpon the ground , pay cotinuall homage to the ruine of tyme , as he that presides within his empire : witnesse those wonders of the world , which subsist no more then in the memory of men , for a signe onely of what the famous athens , the triumphant carthage , the proud troy haue beene heeretofore , they are now buryed so deep in their ruine , as one can hardly belieue they haue euer beene . they go seeking thē in historyes , but the memory of their raigne is so ould , as they are no otherwise found , then in fables only . let vs speake of diuers people rather thē of townes . that great world of men which the earth hath borne a thousand tymes on its bosome , and the sea vpon its waues , was drowned at last in the riuer of xerxes teares , for which he prepared a tombe an hundred yeares before . the kings haue followed their subiects in this common shipwrack , & all the pourtraits of apelles , and the statues of lysippus , & of phidias haue runne like hazard with them by this inuiolable necessity , that the shadow euer followes the body . well might alexander cause himself to be surnamed immortall , but yet purchast not immortality . he tooke the paynes to seeke out another world , and in the midst of his triumphes had need of no more , then seauen foote of earth to be buried in . cyrus would fayne haue it belieued , that he was inuincible , yet could death know wel how to find the defect of his armes , like as that of achilles . nero would needs be adored ; but he was sacrificed in punishmēt of his crime . cresus the richest of all men carried nothing into his tōbe , but this only griefe of hauing had so much treasure , & so little vertue ; his riches exempted him not ● whit from the euils wherof our life is full , and at the end of his terme he dyed as others , with the pouerty incident thereunto . cesar , pyrhus and pompey , who had so many markes of immortality , had the worse sort of death , since they al three were vnhappily cōstrayned to render their lyues to the assaultes of a most precipitous death . the which doth let vs see very sensibly , how things that seeme to vs most durable ▪ do vanish as lightning , after they haue giuen vs some admiration of their being . the wise men , as well as the valiant ( all slaues of one and the selfe same fortune ) haue payed the same tribute to nature . plato , socrates & aristotle may well cause a talke of them , but that is all ; for with their learning they haue yet beene ignorant of the truth . they haue loued their memory a great deale more then themselus , following a false opinion for to please that of others , wherewith they were puffed vp in all their actions . they are passed away notwithstanding , and their diuine spirits haue neuer beene able to obtaine this dispensation of the destinies to cōmunicate their diuinity to bodies which they haue viuified : so as there is nothing left of them , but a little dust ▪ which the aire and wind haue shared betweene them . the seauen sages of greece are dead with the reputation of their worldly wisedome , which is a folly before god. they were meere idolatours of their wordly prudēce , which is a vertue of the phantasy , more worthy of blame , then prayse , when it hath but vanity for the obiect . as many philosophers as haue studied to seeke the knowledge of naturall things , without lifting the eye a little higher , haue let their life runne into a blindnes of malice , and haue left nothing behind them but a sad remembrance of their pernicious errours . let vs speake of those meruailous works wherin nature takes pleasure to giue forth the more excellent essayes of her power ; i would say , of those beauties of the world , which rauish hearts before they haue meanes to present them to them : as of a helena , of a cleopatra , of a lucretia , of a penelope , and of a portia . all these beauties truely were adorable in the east , euen as the persians sunne ; but in the south the feruour of their sacrificers began to extinguish ; and in the west they destroyed the very aultars that were erected to their glory . their baytes , their charmes , & their attractions following in their nature the course of roses , haue lasted but a day of the spring , they haue vanished with the subiect wherunto they were tyed , nor doth there remaine any more of them , then a meere astonishment of their shorte durance . thus it is , that the best things run readily to their end : time deuoures all , and his greedines is so great , as it cannot be satisfied but with deuouring it selfe . who were able to number the men to whome the sunne hath lent its light since the birth of the world , and by that meanes keepe accompt of the proud citties , of the magnificent pallaces , whereof art hath giuen the inuention to men , to the shame of nature : the imagination is too seely to reach vnto this but. and yet how great soeuer the name therof be , the shadowes of their bodies appeare no more to the light of our daies ; the steps of their foundations , and the memory of their being are buried within the abysses of tyme , and nothing but vertue can be said to be exempt from death . all things of the world hauing learned of nature the language of change , neuer speake in their fashion , but of their continuall vicissitude . the sunne running from his south to its west , seemes to preach in its lāguage nothing els vnto vs , but this cruell necessity . which constraynes it to fly repose , and to cōmence without cease , to warpe the lightsome webbe of dayes , and length of ages . i admire the ideas of that philosopher , whiles he would mantayne that all created thinges do find their beginning within the concauity of the moone , without doubt the inconstancy of this starre afforded him those thoughtes , since euery thing subsisting heer beneath , is subiect to a continuall flow and ebbe . the heauens tell vs , in running round their circles , how they pull all with them . the starres illumine not the night , but to the comming of the last , which is to extinguish their light . the elements , as opposits , reygne not but within the tyme of the truce which nature afforded them , since the ruine of the chaos ; and their emnity therefore is yet so great , as they are not pleased but with destructiō of all the workes they do . if they demaund the rockes & forests what they are doing , they will answere , they are a counting their yeares , since they can do nothing but grow old . the fayrest springes , and the youngest brookes publish aloud with the language of their warbles , and of their sweet murmur , that euery thing in the world inseparably pursues the paces of its course ; yea the earth it selfe which is immoueable , as the center where all concludes , being not able to stirre , to fly far from it selfe , lets it selfe to be deuoured by the ocean , the ocean by tyme , and tyme by the soueraygne decrees which from all eternity haue limited its durance . s. augustine endeauouring to seeke out the soueraigne god within nature , demaūded of the sunne , if it were god ; and this starre let him see , that it borrowed its light from another sun without eclypse , which shined within the bower of eternity . he made the like demaūd of the moone , whose visage , alwayes inconstant , made answere for it , and assured this holy personage , that it had nothing diuine , but light , within it , which yet it held in homage of the torch of day . he enquired of the heauens the selfe same thing , but their motion incompatible with an essence purely diuine , put him out of doubt . how many are there seene of these feeble spirits who seeke the soueraygne god within greatnesses ? but what likelyhood is there to find it there ? thrones and empires subsist not , but in the spaces which fortune affords them ; her bowle serues them as a foūdation . alas ! what stability can we establish in their being ? crownes haue nothing goodly in them but the name only ; nor rich but apparence : for if they knew how much they weighed ▪ and if the number of cares & thornes which are mingled with the rubies & pearles wherwith they are enriched could be seene , the most vnhappy would be trampling them vnderfoot to auoyd the encounter of new misfortunes . kings and princes are well the greatest of the earth , but yet not the happiest ; for that their greatnes markes their ruyne in their eminency , and the lawes of the world persuade vs to belieue , that great misfortunes are tyed to great powers . whence it is that great monarches do neuer seeme to resent little dolours , nor suffer any thing with feeble displeasures . the least storme with comes vpon them , is a kind of ship wracke to their resentments ; all their wounds all mortall , they cannot fall but into precipices ; and the crosses of their fortune make them to keep company with iob on the dungill . let them tread cloth of gould vnder their feet , as tiberius did ; let them satiate their hunger with pearles as did marke-antony ; let them metamorphize the feelings of their pallaces lyke to a starry heauen , as belus king of cyprus ; and with the help of art let them hold the seasons at their becke for their contentments , as sardanapalus : notwithstanding needs must these magnificences , and these pleasures vanish before them in an instant , to let them see the weakenes of their nature , since the inconstancy of time is annexed to all that which subsists heere beneath . in such sort , as their greatnesses , and delights do insensibly glide away with life ; & though their reigne hath beene ful of flowers , the remembrance therof brings forth but thornes . if kings establish the foundation of their greatnesses vpon their crownes , let them cast their eyes vpon their figures , round & euer mouing , and thereby shall they know the instability thereof . and then besids , it is no great matter to be able to commaund a world of people , if they make their lawes absolute , through force of reason , rather then that of tyranny . there is a great deale more honour to merit a crowne then to possesse it , which made thales melesinus say that a vertuous man enuoyed all the riches of the world , if vertue be the greatest treasure of it . so that if they trust in their scepters to defend themselues from the strokes of fortune , they consider not the while she is able inough to snatch them out of their hands , and cruell inough to metamorphize them into a sheephooke , and to reduce them to such a state , as shall moue pitty rather then enuy. what vanity were it for one to haue a scepter in the hand , and a crowne vpon the head , if with all these markes of greatnesses he approches to the tombe , to bury vp the glory of it ? what pleasure to see the greatest part of the world to be vnder him , if they haue altogether the self same way of death ? the great ones run as swift as the little , in this carriere , where miseries & misfortunes accompany our steps . how is it possible , that man which is but dust & ashes , can find assurance in greatnesses ? ah! what say you then , is it not well knowne that dust and ashes are so much the more subiect to be carried away with the wind , as they are set in a higher place ? the mountaines are alwaies enuironed with precipices , and thunders neuer turne their faces , but to the highest tops . so as , they who apprehend a fall , should clip the winges of their ambition , for not to fly too high . but if one would seeke for greatnesses , it were necessary to be in vertue . the magnificences of darius his army serued but as a funerall pompe to his death . the preparations to his triumph were the instruments of his ouerthrow . in so much as the lawrels of his hopes crowned him not , but in the tombe , in signe that in dying he had vanquished all the mishaps of his life . so do we see the glory of the world to fly before our eyes with such swiftnes , as we can hardly follow it , throgh the amazement wherein she hath left vs. i admire the last thoughts of celadine ▪ when as he ordayned , that after his death they should cause his shirt to be shewed to the whole army , and that he who carried it should cry aloud , behould heere that which the greatest of the world seems to carry from the world . this valiant captaine knew the verity of his miseries by the vigill of his shipwracke , seeing that of all his treasures he could carry away with him but the valew of a shirt . this is the share of the greatest kings . nature thinks good to afford them scepters in the cradle , & she must rob thē in the sepulcher . and howbeit they are borne as little gods on earth , yet sticke they not to dye like other men ; so as if they differ in the māner of lyuing , they are all equall in the necessity of dying . s. lewis would rest vpon a bed of ashes before his death , to let vs see , that he was but ashes ; yet is it to be considered that the beliefe which he had , proceeded from the diuine fire wherwith he was inflamed ; and resenting in that manner the diuine flames , by little and little he went consuming of his life ; he would become ashes vpon ashes , both throgh loue and humility . dauid did charge himselfe with a sacke of ashes , to diminish the flash of his greatnesses , and the trouble that possessed him . the knowledge of himselfe perswaded him , to serue himselfe with this cūning , shewing forth without , what was within . his flesh couered his ashes for to couer his defects , and he would haue his ashes to couer his flesh , for to discouer the miseries of his nature . when i consider how the greatest of the earth , are of earth , and that all their riches , and all their greatnesses may not be had but in flying towards the center of their ruine , where they finish with them ; i cry out , as that philosopher did , how the world is a body of smoke , which the ayre of tyme disperseth by little and litle : for the eyes behould , quite through their teares , the continuall decay of the best obiects , and they can hardly be knowne within their inconstancy , so different are they from themselues . it is a pleasure to read the histories of ages past , because all the wonders which appeare vpon the theather of their reigne , are but dreames , and vayne idea's that subsist not but by the opinion of those that will lend credit vnto them . it were in vayne to seeke rome at this day within rome , when scarce can be found within the temple of memory , that of the ruine of its aultars . tyber only which is alwayes a flying , hath remayned stable , and permanent . the golden pallace of nero , the stoues of diocletiant , he bathes of antoninus , the sephizone of seuerus , the colossus of iulius , and the amphitheater of pompey ; all these proud wonders haue not beene able to resist the encounters of a first age ; and the second hath caused the day of their ruine to spring with it . so as the labourers , the works , & their proprietaries haue followed the lot of the decay , which was naturall to them . if they enquire what are become of those magnificences of cyrus , those pōps of mark-antony , those prosperities of alexander , & those greatnesses of darius ; i shall answere with that philosopher , that they haue passed away like a waue without leauing any signe of their being behind thē . philip , that great king of macedon , gaue in charge to one of his pages to awake him euery morning , with the sweet harmony of this discourse , forsooth , to remember that he was man , & by consequence subiect to death . this generous prince was afraid to be dazeled by the flash of fortune , and to forget himselfe in the presence of his greatnesses , which therfore made him to impose this law vpon himselfe , of musing euery day on the miseries of his condition , for feare least forgetfulnes should conuince him of this vanity , which ordinarily is annexed vnto great prosperities . he set open his eares to the soūd of this verity , that he , and al his greatnesses were nothing els but dust , and that the cruel necessity of dying was continually occupied in building him his tombe , to bury there with him both his glory , & his fortune . remember , that you are man , said the page to him , or to say better ( least yet the name of man may seeme to flatter you ) that you are a little corruptiō shut vp within a skin of flesh , quickened with a little breath of life , whose light may be extinguished with the least wind ; you are , notwithstanding all that , the greatest of men , but yet are not your greatnesses exempt from death , nor the miseries that forerunne its ariuall . remember that you are man , and that your scepter and your crowne shal not ransome you from the tombe . remember that you are man , subiect to a great deale more disasters , then the heauen hath starres , and the sea rockes . remember that you are man , that is to say , the shutle-cocke of fortune , & brought into so deplorable an estate , as you can afford but matter of pitty in consideration of your miseries . remember that you are man , to serue as pasture one day to the wormes , and as matter to the ayre and wynd for to play with your dust , as with a subiect proper to their sports . remember that you are man , yet a slaue of this soueraigne , and absolute power , whose scepter and crowne you hold in homage , not knowing the limits of the tyme of your reigne . remember that you are man ; it may be for an instant , or els for an houre , or yet for a day ; the which should make this remembrance alwaies present to you , how your condition is mortall & transitory . you are man , dying without cease , and running without intermission towards the tombe , withal things of the world . this great king was affraid to wander within the labyrinth of his greatnesses , & this feare of his was founded vpon the reason of humane weakenes , wherewith we are all borne . he saw himselfe raysed vpon the highest throne of fortune , with the power to commaund a world of people as tributaries all of his authority ? his armes alwayes victorious found no resistance but in sight of humility . his enemies enuious of his good hap would change both their hatred and their enuy into admiration . so as being accomplished with the sweetest prosperities which are found in life , he feared with reason the shifting of the wheele , and iustly apprehended the turning of the medall ; as he was most cunning in the knowledge of the maximes of the world , which had taught him by experience , how tempests attend a calme vpon the waters , & on the land griefes do succeed contentments . hence it was , that he tooke such pleasure in the acmonishment of the page , when as euery morning he so made him , to remember that he was man , & that it was tyme to rise , to looke into the accidents wherewith our life is full . this great prince is dead in musing vpon death , and he that aduertised him so , pursued full neere the paces of his course . the king , the scepter , the crowne , the riches , the greatnesses , the kingdome and all his subiects together are vanished frō our eyes , and are slid into the abysses of tyme , where things that seemed most durable to vs , are quite buryed . nabuchodonozor led the princes of ierusalem as prisoners into babylon , but the iaylour , the prisoners , and the prison it selfe are ingulfed within the nothing . the emperour maximilian caused his coffin to be carried before him , taking much pleasure to behould the house , where he was to make so long soiourning . away then with all these vayne greatnesses of the world , since they so post away like a torrent , since they melt like snow , and since they passe like a lightning . all those , who now are their idolatours , shal one day sacrifice themselues with griefe , for hauing runne so long tyme after those vayne shadowes : for as many as loue them , loue not themselues ; all those who gape after them are enemies of their proper senses , forcing by an extreme tyranny their wil to run the way of precipices . the staires that serue to mount vp by , haue the same vse in descending ; so as from the highest top of thrones & empires , there is seene no other way then that of the fall . by those waies of greatnes they mount not vp to heauen : the glory of the earth shuts vp its course within the earth ; whence it comes that the palmes & lawrels , which honor doth prodigally share to men , do fade & wither , how greene soeuer , in the same soyle where they began to spring . well may they reckon vp the crownes which alexander . purchased with his combats , but not let vs see their matter , since all is dead with him . they speake much of scipio's triumphs , but that is all ▪ for tyme hath imposed silēce to the oracles of al the muses that published his renown . let them bring forth hardly if they can , vpon the theater of the world the happyest monarch of the ages past if hanniball appeare the first , they shall seeme to represent him , but as after hauing beene conquerour of a world of men , he was vanquished by his owne vices , and consequētly reduced to such a point of infamy & misfortune at once , as they talk rather of his defeats then of his triumphs . if pompey appeare after him , they shal cōsider how his disasters defaced the lustre of his first prosperities . if cesar come in his rancke , they shall marke how the thornes of his death did wither the roses of his lyfe . the great pyrrhus cannot appeare but ouerwhelmed with the burden of his misfortunes , through the blow of a stone , or rather by a heape of earth in signe that his greatnesses ; and his tropheys were to be buried in the earth by a relation of the nature of this element , with that of his glory . nero may heere appeare with splendour during those fiue yeares of his raygne , but so remēbred , as that hauing caused his statues to be adored , he was trāpled vnder foot in punishment of this vanity . parmenides enioyed a calme of lyfe , but he found rockes and tempests in his death by the poyson that was gyuen him . pelosidas was happy in his spring , in his summer , & in his antumne , but the winter of his old age made him resent a great deale of more miseries , then he had tasted pleasures in his younger yeares . marke-antony was raysed to so high a degree of honour , as he stood in competēcy with his brother-in-law about the crowne of the whole world at once ; & yet notwithstanding his miseries made him an homicide of himselfe , through a stroke of despaire . maximus came to the empire from the lowest degree of a seruile condition , but from the tyme that he was on the ridge of greatnesse , did fortune make him to descēd so low , by the same degrees he mounted vp with , as his misfortunes had no relation with his prosperities . thus passeth the glory of the world , leauing a great deale more astonishment behind , then euer it afforded admiration . if a great architect should seeme to perswade vs to belieue , that our dwelling house were on the point of falling , and that we were in daunger to be buried in its ruines ; i would imagine with my selfe , we should lyue alwaies in payne , to auoyd the effects of his presages , seeking with all sollicitude the meanes to eschew those perils . so as if i turne the meddall , it wil appeare , this tottering , and ruinous house to be nothing els , then that of the world , & wherof that great architect , who hath layd the first foundations , hath affoarded vs the truth of this assurance , that it shall fall to ruine very soone . the heauen , and the earth shall passe away . what solidity then can we establish heere beneath in this soyle , as well of pouerty as of infamy , since it shakes vnder our feet through its continuall vitissitude ? the ruines thereof appeare without cease before our eyes , & in the course of its deficiency , our life pursues the same way . and neuertheles with what blindnes do we fall a sleep , in the ship of our deliciousnes , not considering how it floats vpon the stormy sea of the world , as abundant in shipwrackes as the land of mishaps . we must neuer turne away our eyes from the obiect of inconstancy , since it is naturall to all that which hath subsistence heere beneath . the monarchy began with the assyrians ; it passed to the persians ; from the persians to the macedonians ; from the macedonians to the romanes , and at this day the empire is in germany . in so much , as after that this so famous , and illustrious a crowne , shall haue run through the foure corners of the earth , it shall resolue into earth , following the course of those that shal haue possessed the title , eyther by right of hazard , or by the right of birth . so as , if heauē & earth do passe , whatsoeuer shall beare the image of the creation , is cōprized within this reuolution of ages , where all concludes in a last end . there is nothing so great in the world , as the hart which contemnes all greatnesses . tyme , as mayster of all which is in nature , le ts forth crownes and scepters to kings ; to some for a day , to others for a moneth , to some others for a yeare , and to others for more ; but after the terme is expired , it giues no more dayes ; one succeds in the place of another ▪ vnder one and the selfe same law of condition . let the infinite number of kings heere present themselues that haue raygned vpon earth ; and if euery one hath had his crowne , it may likewise be sayd , that ech hath had his tombe . then seeke not greatnesses , my soule , but in vertue , and in the glorious contempt of things of the earth . thou seest how magnificences haue not charmes but for a day , their glittering fadeth with their light , and what foundation soeuer they haue , they carry in their being the necessity of their ruine . to what end shouldst thou raise thy ambition vpon thrones , if they be states of vnhappines , and inconstancy ? enuy not kings , their crownes , nor scepters , since it is the title of a transitory glory . felicity cōsists not , for to rule with empire , but rather to find repose of life in the condition wherin he is borne . and what more sweet repose can one looke for , then that of desiring nothing in the world ? this is a pleasing paine to be alwayes in vnrest , to find that soueraigne good which we seeke for ; i would say that eternity , where delightes are durable in their excesse . when thou shouldst be exalted aboue all the greatnes of the earth ; what happines , and what contentement would be left thee , since the tyme of their possession glides without respit , with the pleasures where with they are quickned : in such sort as if at the rising of the sunne thou receyuest sacrifices in homage , at the setting thou shalt find thy selfe stript by fortune , or by death . fixe not thy thoughts then , but on the obiects which hould touch with tyme ; nor seeke thou euer to runne after things that fly away . thy immortall nature cannot eye but eternity ; sigh then incessantly after its glory , if thou wilt one day haue it in possession . there be some who seeke their repose , & all their pleasure in riches , as if gould had this vertue to eternize their contentments . set not thy hart vpon things of the world , saith the apostle . when the poets would speake of riches , they put before vs the gould of the riuers of hebrus , and paectolus , to let vs see how they fly away from our eyes , as the waters . put case a man should possesse all the treasures of the earth , yet should he not seeme to be richer awhit for all that , since he were but the guardian , and not the owner of those treasures . riches consist not in possessing much , but rather in contenting ones selfe with a little . cresus could neuer satisfy his couetous desire during his life , which induced his enemies to fill his body with the gould wherewith he could not fill his soule . what folly to seeke eternity in riches , where is ordinarily found but death . this very man heere made accompt to stuffe his coffers with gould & syluer , & knew at last , that his treasures were so many fatall instruments that serued for nothing but to take away his life ; so as being deceiued in his hopes , he became sollicitous to conserue very charily the meanes of his losse , & of his ruine . he therfore that goes to seeke for the riches of the east , puts himselfe to the mercy of the waues ; and in seeking the repose of his life approaches so neere to death , as he is distant from it no more than the thicknes of the shipboard . what feeblenesse of humane spirit , to put in hazard whatsoeuer one holdes most deere on earth , for the purchase of a little earth ! i had rather a great deale be iob on the dunghill , then cresus on the woodpile ; for the one flouted at fortune in his miseries , and the other had recourse to solon , to repent himselfe for not hauing followed the way of pouerty , rather then that of riches , since the latter led him to death . crates the theban considering that he floted without cease within this vast sea of the world , despised riches , for feare to suffer shipwracke with so heauy a fraight . the wheele may well run about , but can neuer get forth of the lymits of its circle : so lykewise man may well trauayle , & runne ouer the world to heape vp treasures , but he fetches the turne only of the circle of his lyfe the while ; of necessity most the ship be landing at this last port of the sepulcher , where he finds himselfe as poore , as when he entred into the cradle . i know not for whome the richman trauayles , for before the iourney of his trauayle be finished , his dayes are runne out , and being on the point to reape the fruite of his passed paines , death gathers those of the repose of his lyfe . the mercinary soules who lend forth their conscience to interest , insteed of their money ▪ sell , as in told coyne , the portion they pretend in heauen , for a little earth . blind as they be , they spin the web of their captiuity , & forge the armes which are one day to reuenge the enormity of their crymes . abused soules ! they consider not how all the gould of the world is yet now in the world howbeit the greatest part therof hath beene possessed by an infinite number of mortals , and so shall leaue them behind them as others , how rich soeuer they be now , without carrying ought els into the tombe , but griefe for not hauing made so good vse of them , as they should . to what point of misery , was reduced the impious richman of the ghospell in a moment , after he had possessed an infinite number of treasures ? he behoulds himself in estate of begging a drop of water for to quench his thirst . to what end serued all his pleasures past , but to augment his present paynes ? he employed his riches to purchase hell , and all his goods to gayne the euill he endures . o humane folly ! to put ones selfe in hazard to loose eternity for enioying of a fading treasure ! good is not good , but as permanent ; and yet looke they after transitory delights , that subsist not but in flying . demaund they of cyrus , what hath he done with all his riches , & he will answere , he hath left them in the soyle that brought them forth . xerxes hath enioyed thē as well as he , and as he , so hath he borne no part thereof into his sepulcher . they may cause monuments to be built to their memory , but tyme that deuoures all , hath wrought new tombes , for their tombes ; in such fort , as if yet there be memory of their death , it is but onely by reason of their lyfe . they make a question , which of the two was more rich , eyther alexander or diogenes , the one whose ambition could not be bounded with the whole extent of the earth ; and the other whose desire & hopes were shut vp in the space of his tub. for me , i do hould with diogenes , since he is the richest who is best content . i could neuer yet imagine the pleasure which caligula tooke to wallow vpō gold ; for if the lustre of that mettall , contented his eyes , he might haue beheld himselfe a far of , since the eye requires a distance proportioned to the force , or feeblenes of its lookes ; but deceaued as he was , he considered not the while how this gould , & he , differed not awhit , but only in colour , since they were both of earth : and in effect they can not authorize its pleasure , but through the relatiō which was there of the nature of the one , with that of the other . the poets represent to vs how the goulden fleece was guarded by a dragon , lyke as the goulden aples of hesperides ; and the morall which may be gathered from these fables , is nothing els but the danger , and payne which is inseparable from the conquest of treasures . the historians obserue , that in all the countries where this mettall abounds , the inhabitants are so poore , as they haue scarse a ragge of linnen to couer their nakednesse withall . what may we imagine in contemplation of this verity , but that all the gould of the earth cannot tell how to enrich a mā while the riches of the world are borne and dye in a pouerty worthy of compassion ? then seeke not , my soule , other riches , then those of eternity . thou canst not tell how to buy heauen withall the gold of the earth ; and without the enioying of its felicities , all goods are counterfait , & al sweetnesses but full of bitternes . imagine thee now to lyue vnder the reigne of a goulden age , and that through an excesse of fortune thou treadest vnder foot all the pearles of the ocean , and all the goulden haruest of the indies . and not to loose thy selfe in this imagination , consider the estate of this felicity , & tast in conceyt , a part of the pleasures which thou wert to possesse , if effects should answere to thy thoughts , and then boldly confesse with the wiseman , how all these transitory goodes are treasures of vanity , & that in the iust pretensions thou hast to an eternall glory , all these atomes of greatnes can serue thee no more , but for obiect of thy contempt . suppose thou wert the absolute mistresse of the world , what good couldst thou hope for in the fruition therof , if all be replete with euils ? crimes haue temples there , & vices haue aultars . all the idolls are of goulden calues , and such as make professiō to follow vertue , are within the order of a malady of a contagious spirit , according to the common opinion . so as , through a law of tyme , the most laudable actions are subiect to reproaches . leaue then all the goods of the earth to the earth , since thou art not borne for them , & seeke as a pledge in the sweet thoughtes of eternity , for the accomplishmēt of thy delightes . the world is not able to satiate thy desires , since it hath nothing in it , that is not transitory . and howbeit , it be susteyned in its inconstancy , it leaues not to wax old in changing , & to ruine it selfe by little and little , in ruyning all things . thinke neuer then but of eternity . speake not but of eternity . let thy desires , and thy hopes regard but eternity . let alwayes eternity be in thy memory , & the contēpt of the world within thy hart . if thou beest capabel of hatred , be it but for the earth ; and if thou beest capable of loue , be it but for heauen , since it is the mansion of eternity . there are others who seeke their contentment in magnificent pallaces as if they were shelters of proofe , against disasters and misfortunes . charles the viii . tooke pleasure to build very proud fabrikes , as belieuing it may be , to close his eyes in dying , through the splendour of their wonders ; but his lot , an enemy of his hopes , snatched away his last breath , being sound of health , vpon a straw bed , and in place encompassed round with misery . heliogabalus likewise was deceued of his purpose , for being on the point when the ●enormity of his crymes had passed sentence of his death on behalfe of the gods , he shuts himselfe in the fairest hall of his pallace , and prepares for his enemies all the richest instruments of death he could recouer , as thinking to sweeten the bitternes thereof with so goodly armes : but his foresight was vnprofitable , for the gods permitted , that as he had tasted the sweetest pleasures of life , he should feele in death the cruelst dolours . hermenides had , to much purpose surely , caused very stately pallaces to be erected in the dominion of his empire , since he was to dy in his charriot , as in a rouling house that should conduct him to his tombe . that famous temple of salomon was twice ruined by the assyrians , then reedified by the iewes , and againe was ruined by the romanes . and after that traian had caused that magnificient bridge to be built vpō danubius , the waues neuer left roaring vntill such tyme as they had buried in their bosome the last marke of its being . these piramids of egypt which with their sharp points seemed to outface the heauens haue beene quite ouerthrowne by tyme , within such an abysse of ruine , as they put them now in the rancke of dreames , and fables . besides , it seemes in all these magnificēt fabrikes how art & nature contribute but a backewardnes . the stones and tymber are made to be dragged by force , and if they lend but eares to the pushes of this cōstraint , they shall marke how the waggons that beare them , and the engines which susteine them , seeme to grone vnder the burthen , as if they complayned of their folly. i esteeme a farre greater pleasure to dy vnder the roofe of a cottage , then vnder the fret-worke seeling of a pallace , because in that they cannot be touched with griefe to abandō the dwelling , and in this place , the riches they admire therein , seeme to make vs very sensible of the priuation . to what end serued the great buildings which the queene semiramis caused to be erected on the face of the earth , but for matter of shame and confusion in their ruine ? the queene of saba had a whole towne for her house , and after her death , both she , and all her greatnesses were enclosed within a little space of a cubits breadth . what folly to go about to build vpon a territory , where one lodges not but in passing as a pilgrime ? from the tyme we are borne , if we were but capable of action we should be occupied in making our sepulcher , since tyme seemes to lead vs thereunto unto with an incredible swiftnes . so as if the infirmity of building do seize & possesse vs , let vs build temples to the glory of him who prepares the eternity . what is become of that proud babylon , is it not credible that its onely ruine eternized the name ? the locrians built a temple to the sun , but the moone its sister being iealous of this glory , obteyned of the destines the sentence of it ruine ; for during the raygne of the night , the ayre , and wind did satiate , their hūger with its ashes . when i thinke of this dreadfull vicissitude of tyme , which alters all things , vnto the point of making vs quite to loose the remēbrance of them , i contemne whatsoeuer is presented to my eyes , and make no reckoning thereof , since so in a moment the fayrest obiects change the face . if your first father were now risen agayne , he would quite forget the world , for a thousand tymes in an age hath it changed the countenance . let vs loue the change then in this inconstant and transitory lyfe , and let euery one follow his lot without constraynt & without tyranny in the way of vertue , for to arriue at this pleasing habitation of eternity . man makes greatly to appeare both his vanity , and his pride in these buildings , where he would seeme to establish , if he could , the foundation of some shelter , that might be of proofe agaynst the stormes of death . but the crime of his vnknowledgement is so enormous a thing , as seemes to pull on his head the thunders of heauen . learne thou earth ( sayth wisedome , speaking of man ) to put thy selfe vnder foot , it is thy property so to be trampled on : for if thou flewest in the ayre ▪ it could be but as dust , so as thine arrogancy cannot subsist but in folly . if man would consider without cease to what point he is reduced , his spirit would not be able to conceiue but thoughtes of humility . before his birth he was nothing ; after his birth , he is so smal as we dare not speake it , for in a word is he nothing but a dunghill , couered ouer with snow , where the disposition of corruption prepares a food , and nourishment for the wormes : whereof then should he seeme to wax proud , whose end is pouerty and corruption ? so as if he take any vanity at the suns rising for the greatnes he possesseth , at the setting of this starre , we shall all be equall . marke attentiuely ( sayth s. iohn chrysostome ) the sepulchers of dead men , & seeke round about for some signes of their passed greatnesses . for if those tombes do send forth any flash of magnificēce to thine eyes , conuey thy thoughtes thereinto , and thou shalt find but corruption . their ioy is extinct with their life , their pleasures past ouer with their dayes , and all their riches are abiding in their coffers , for to publish their folly touching the vnprofitable care they haue had in heaping them together . they haue left their pallaces at the first terme of their possessiō without so much leasure only as to accompt with their host. earth , that art but earth , in thy natiuity , earth in thy lyfe , in earth the end ! wherfore art thou proud , since thou art but flesh in apparence , & putrifaction in effect ? i commend greatly the custome of those of the molucca's , who build not their houses but for the tyme only they imagine to lyue , and so dying oblige their children to do the same . arpilaus king of the medes had caused a very stately pallace to be built , where he would end his dayes : but from the instant that tyme had strooke the houre of his retrait , his enemyes entred into this pallace , and cast him forth of the window . cleophon the lydian dyed ouerwhelmed with the ruines of his house , and iulianus notes how he had no other tombe . rid thy selfe , my soule , from these vayne ambitions , so to lodge in pallaces , knowing how the worms in pledge do harbour with in the house of thy body . thou beholdest so many goodly edifices , whose gould and marble seeme to defye tyme , as not able to destroy them , yet within an age they abate their pride and with easy paces begin to follow the way of their ruine , reteyning somthing of the nature of those workemen . iob had a farre better grace vpon his dunghill , then on a throne , for what spectacle was it to put ashes & corruptiō vpon cloth of gold ? leaue these pallaces to men of the world , who blind with a brutish ignorāce do establish the foūdation of their pleasures in thē . thou knowest , that death enters euery where , and since thy god dyed in a desert mountayne , wherein the excesse of his misery he had not a drop of water to quench his thirst , shut thine eyes to the glistering of those guilded feelings , and suffer not this foule reproach at any tyme to expire vpon flowers , whiles thy sauiour gaue vp the ghost on thorns . do thou follow him then in his glorious actiōs , & build thee a temple within thy selfe , where ech moment of thy lyfe thou mayst addresse to him vowes thou art to make for eternity ; since the goodly pallaces of his dwelling are of proof against the inconstancy of the world . if the imagination could attract to it selfe all the obiects in distance from it , to represent them in an instant before thy eyes ; how many mischiefes should we behould ? how many deathes , and how many dying liues ? they hould , there is no vacuity in nature , i will easily belieue it , since miseries seeme to take vp all . this is the accident , so inseparable to man , and which accompanies him to his graue . euery one hath his dolours affected in like sort as his pleasures are , but some ripen as they put forth , and others gather strength in their feeblenes , to eternize their durance . how dreadfull would this theater of the world seeme to be , if one should behold all the tragedies which are acted therin . phirra quenches her fury with her fathers bloud . eumenides is reuenged of her mother through poyson . curtius buryes his brother within his cradle . pernesius plucks out the eyes of his sister etna . and symocles , being an enemy to his race , sets the pallace on fire where his parents were assembled ; and i should thinke the fire of his choller was the first sparke of that consuming fire . nero seekes nourishment , for to satisfy his cruelty in the bowels of his mother ; but god permitted the executioners should hold the place of delinquēts on the day of their death , when they gaue vp their lyfe to the assaults of a thousand dolours , a great deale more cruell then death it selfe . consider all these dismall accidents , my soule , which happen euery moment . one is consumed with fire , as pliny , another is hanged , as polycrates ; heere one is cast downe headlong , as lycurgus ; there was another burned with a thunder-bolt , like esculapius . there haue some been drowned in the sea , as marcus marcellus . curtius was swallowed vp in a bottomeles pit . eschyllus the philosopher had his head crushed with a tortesse shell ▪ cesar was slaine by such as he tooke to be his friends . cicero's head was cut off vpon the boot of his caroch . euripides was deuored by dogs . cleopatra died with the sting of a serpent , or rather with that of her despaire . socrates is poysoned ; aristo dieth of famine ; seneca through the point of a launcet . cold tooke away the lyfe from neocles ; tarquinius priscus was strangled with a fish-bone ; lucia the daughter of aurelius dyes with the point of a needle . elacea drownes her lyfe in the ice of a glasse of water . anacreon is choked with swallowing but the kernell of a raysin . and fabius the pretour suffered shipwracke in a messe of milke , and the encounter with a little hayre was the rocke he fell vpon . sophocles and diagoras dyed of ioy , and philemon with too much laughing , as well as zeuxis . fabius maximus dyed in the field , as lepidus . i will nor make vse of the examples of our ages , since they are so fresh ; and it sufficeth that their memory is as sad as odious . thou seest then , my soule , how death disportes himselfe with crownes ; thou seest how he tramples scepters vnder foot , & how in the presse of the world , his sith spareth not any one . such a one to day lynes contented , who to morrow shall dye miserable . one moment onely seuers vs from death and mishap , there is no other respit betweene lyuing and dying , then that of an instant , which makes me verily to belieue , that being , and not being in man differ not awhit , since he lyues not but dying , and moues not but to bound his actions in the tombe whither he postes without stop . earth ! who art but earth ! earth within the cradle . earth in the course of lyfe , and earth in the end ! stay a while , and if time which leades thee will not suffer it , consider in so hasting to the funerall , how the earth goes to ioyne with earth , and that whatsoeuer is in the world , doth follow step by step , to resume its first forme in the dust . they would faine haue made iob belieue on his dunghill that he had lost all , and that in his losse he was brought to the last point of misery ; but i imagine the contrary , for he sitting on his dunghill , was found to be in his proper heritage : and by how much deeper he was buryed in corruption , so much was he the forwarder in the possession of himselfe , if it be true , that man is nought but mire and durt . let kings make a shew of their greatnesses , eyther in feasts , as lucullus , or in apparrell , as tiberius , or be it in other sorts of magnificences , all their instruments of glory , are of earth , and vanish into smoke as well as they . if the ashes of kings and subiects were mingled together , it were impossible to distinguish the one from the other , since they are all of the same nature , and al carrying the face of a like forme . the greatest monarches are men for death . this flash of life which so dazels the eyes of subiects , fades away like the beauty of the rose at the setting of the sunne . how many kings haue there beene in the world since the birth thereof , and yet were it impossible to find out the least marke of their tombes , whiles some are buryed in the ocean , as lertius ; others in the flames , as hermasonus ; some heere in gulfes , as lentellinus ; & others there in the ample spaces of the aire , where their dust is scattered , as that of pauzenas king of the locrians . and of all together can there hardly be griped an handfull of dust : so true it is , they are turned to their nothing . ah! how now , my soule , wilt thou see buried with a dry eye , whatsoeuer nature hath more faire , the earth more rich , & art more precious ? wilt thou see dye euery moment the subiects of thy loue , or rather a part of thy selfe , through the alliance thou hast made with the body , without abating thy vanity , and humbling thy arrogancy ? what expects thou in the world , if all its goods be false , and euills true ? there is no assurance to be found but in death , nor consolation to be had , but constantly to suffer its misery . honours , they are all of smoke , glory of wind , greatnesses of snow ; and riches of water , sliding from one to another without being possessed of any . repose is not to be had but in imagination , & pleasure but in a dreame . the thornes spring continually , and the roses blow without cease . sweetnes makes but its passage only heere , and bitternes his whole abode . if this soyle do bring forth flowers , they are but of cares ; if it beare fruit , they are but peares of anguish . teares are heere continuall , because the anoyes are alwayes present . ioy is not seene but running , and sadnes makes heere a full stop . it is a place where piety is banished as well as iustice ; and where vices reigne , and vertue is made a thrall . where the fires of concupiscence do burne , and where those of luxury reduce the chastest harts into ashes : whence it comes , that that great saint demaunded wings to carry him into the desert . hope is heere vncertayn , & despayre assured . happines appeareth but as a lightning , and misfortunes establish their dwelling , with empire . they can desire nothing heere , but in doubt of successe : they can expect nothing , but with feare to loose their tyme. felicityes , euen while they are possessed , do free themselues by litle and litle from this seruitude of being tyed to vs : so as if they destroy not themselues in their sublimity , time snatches them from vs at all houres , and leades vs away with them . what is the world but a denne of theeues ? but an army of mutiners ? but a myre of swyne ; a galley of slaues ? a lake of basiliskes ? and therfore the prophet sayth ; shall i neuer leaue a place so foule , so filthy , and so full of treasons and deceipts ? needs then , my soule , must thou lift vp thine eyes to heauen , since the earth is meerly barren of thy contentments . thou seekest the soueraigne good , and it hath but springs of euill . thou seekest eternity , and whatsoeuer is therein , is but vnconstancy . change thy thoughtes ; the treasures which thou seekest for , are not heere beneath , since this is the ordinary mansion of pouerty and misery . the obiects heere most frequent , are but tombes ; nor do we euer open our eyes but to see them layd open . our eares are touched with no other sound then with that of sights and playnts . the sents of our putrifaction occupy the smelling ; and the gaule of a nourishment , dipt in our sweat , vnfortunately feeds the tast of our tongue . so as turne we which way soeuer we will , the gulfes , the rockes , the fires , the punishmens , and mischiefes follow vs , as neere as the shaddow doth the body . consider attentiuely , my soule , the importance of these verities , and make thy profit of anothers harme . represent to thee , the horrour and amazement whereto the world was reduced with all those meruailes , at such tyme as the sunne withdrew from it his light . all those proud buildings so enriched with brasse & marble , those famous temples , where art is alwayes in dispute with nature striuing to set forth their works ▪ appeare to be no more , but collossus's of shaddowes , that strike thine eyes aswel with astonishment , as with terrour , during the reigne of darkenes ; and imagine how the pourtraite of this horrour , drawes before hād its being from the originall , since in the latter day the world shall take vpon it the visage of horrour , of terrour , and of ruine . represent vnto thy self besids , in order of these verityes , how the shadowes which couer but halfe of the earth by respits , shall very shortly be filling vp the space of the whole circle , according to the decree which hath beene made thereof before all ages . in so much , my soule , as since the day must end at last , quenching its torch within the most ancient waters of the ocean , seeke betymes another sun aboue all the heauens , that may not be subiect to eclypses ; and whose light being alwayes in the east , may make thy happines to shine within his splendour , not for a day , for a yeare , or for an age , but for an eternity . o sweet eternity , with how many delights enchauntest thou our spirits , while we addresse our thoughtes to thee . they may not tast thy baytes , and not be rauished from themselues with incomparable contentmēts . we wander , i confesse , whiles we seeke thee , but thy labyrinthes are so delicious , as we are alwayes in feare to get forth therof . the harts which are taken with thy loue , without knowing thee , sigh after thy pleasurs ; & howbeit they haue neuer tasted its sweetnesses , but by way of idaea , yet find they no repose , but in hope to possesse them one day . o sweet eternity ! what feelings of ioy and happines dost thou breed in soules created for thy glory ! how tedious is the way of this mortall and transitory life , to them that liue in expectation of thy pleasures ! they resemble the marriner being tossed with stormes & tempests , who through teares , measures with his eyes a thousand tymes , in a moment , the humide spaces of the waues for to discouer the port he aspires vnto : for they sayling in like māner in this sea of the world , and continually dashed with tēpests of misfortunes , do coūt the houres , the dayes and the moneths of their annoyes , in the long pretension of landing at the port of the tombe , to be reborne , from very ashes , in the mansion of thy glory . o sweet eternity , what sensible repasts haue thy contentmentes with them ! the more i thinke vpon thee , and the more i would be thinking of thee , my spirit , rapt in this diuine eleuation , is so violently pulled from it selfe , as it liues of no other food , then that of thy diuine thoughtes ! o how happy is he , who establisheth in thee , for an essay , the foundation of his felicity ! my soule , if thou wilt be content in the midst of thy pleasures , thinke of eternity . the onely imagination of its delights , shal be stronger then thine annoyes . what griefe soeuer thou endurest , imagine with thy selfe , how it is but for a tyme , and that the ioy of eternity can neuer end . the fastings the hayrecloth , and al the sufferances of an austere life can neuer shake thy constancy , if thy desires haue eternity for obiect . what accident soeuer stayes thee , in the way of thy pilgrimage , lift vp thine eyes to heauē for to contemplate the beauty of the mansiō whither thou aspirest . thou seest , how for the purchase of a little glory of the world men expose their liues to a thousand dāgers , and to possesse one day that same of eternity wilt thou not hazard thy body , which is nought els , but corruption , to the mercy of torments and paynes ? consider , my soule , the instability of all created things , and put not thy trust in the earth , since the waters , snow , & sandes are the foundations therof . as often as the meruailes of the world attract thee insensibly to their admiration , breake but the crust of those goodly apparences , and thou shalt see within , how it is but a schoole of vanity , a faire of toyes , a theater of tragedies , a labyrinth of errours , a prison of darknes , a way beset with thornes , and a sea full of stormes and tempests . that it is but a barren land , a stony feild , a greenish meadow whose flowers do shroud serpēts , a riuer of teares , a mountaine of annoyances , a vale of miseries , a sweet poyson , a fable , a dreame , an hospitall of febricitāts where euery one suffers in his fashiō . their repose is full of anguishes , and their vnrest is replenished with despaire . their trauels are without fruit , and their ioyes are but counterfet ; where no content is found aboue a day , & all the rest of the life is nothing els but wretchednes . so as if the euils wherewith it is propled , could be counted , they would surpasse in number the atomes of democritus , who could reckon the maladies of the body , the passions of the soule , and al the dolours wherwith our life is touched . now then , if it be true that we dye euery moment , is not euery moment , i pray , a death to vs ? let vs go then , my soule , to god , since he cals vs ; the sunne lends vs not its light but to shew vs the way to him . the starres shine not in heauen , but to let vs see the pathes , & trackes therof . so as if the moone do hide her self frō our eyes by interstitions it cannot be but of choler , as sensible of the contempt we shew of her light . let vs go to this holy land of promise , and passe the red sea of sufferance and punishments , in exāple of our sauiour , who with no other reason , then that of his loue , would purchase , through his bloud , the glory he atteyned to . the world can afford vs but death , death but a tombe , and the tombe but an infinite number of wormes , which shal be fed with our carcasse . they runne after the world , & the world is nought but misery ; they do loue then to be miserable . what blindnes , my soule , to sigh after our mishaps , & passionately to cherish the subiect of our losse ? let vs go to this eternity where the delights , euer present , raigne with in the order of a continuall moment . let vs get forth of this mouing circle , and breake the chaynes of this shameful seruitude , wherein to syn hath brought vs. away with the world , since whatsoeuer is in it , is but myre and dust ; it is but smoke to the eyes , putrifaction to the nostrills , the noyse of thunder and tempests to the eares , thornes to the hands , & smart to our feeling . all those who put any trust therein are vtterly deceyued . all those who follow it , are absolutely lost . all those that honour it , are wholy despised , and all those who sacrifice to its idols , shal be one day sacrificed themselues , in expiation of their crimes . besides , we see , how all that know it , do abandon it , for if it promise a scepter , it reaches vs a shephooke . thrones are seated on the brimme of a precipice ; nor doth it euer affoard vs any good turne , but as the vigill of some misfortune . away then with the world , and all that is within it , since all its wōders now are but dust . whatsoeuer it hath more rare , is but earth ; whatsoeuer it hath more fayre , is but wind . euery king is no more , but a heape of worms , where horrour , terrour , and infection astonish and offend the senses that approch vnto it . corruption ( sayth the wiseman , speaking of man ) vaunt thou as much as thou wilt , behould thy selfe brought vnto the first nothing of thy first being . let vs not liue , my soule , but for eternity , since it is the true spring of lyfe . out of eternity is there no repose ; out of eternity , no pleasure ; out of eternity , all hope is vayne . who thinkes not of eternity , thinkes of nothing , since out of eternity all things are false . let vs behould but eternity my soule , as the onely obiect of glory . all flyes away except eternity : it is it alone , which is able to satiate our defires , and termine our hopes . i will no other comfort in all my annoyes , then that of eternity . i will no other solace in all my miseryes , then that of eternity . after it , do i desire nothing , after it do i looke for nothing ▪ i lyue not but for it , and my hart sighes not , but after it . all discourses are displeasing to me except those of eternity . it is the but , and end of all my actions ; it is the obiect of my thoughtes . i labour , but to gather its fruits ; al my vigils point at the pretensions of its crownes . my eyes contemne all the obiects , except those that conuey my spirits to its sweet idea's , as to the only paradise i find in this world . whatsoeuer i do , i iudge my selfe vnprofitable , if i refer not my actions to this diuine cause ; whatsoeuer i thinke , whatsoeuer i say , and whatsoeuer i imagine , all is but vanity , if those thoughtes , if those words , & those imaginatiōs rely not , in some fashion , on eternity . in fine , my soule , if thou wilt tast on earth , the delightes of heauen , thinke continually of eternity , for in it only it is , where the accomplishment of all true contentments doth consist . the glory of paradise . aater that rich salomon had a thousand tymes contented his eyes in admiration of the fairest obiects , which are found in nature ; that his eares euer charmed with a sweet harmony , had deliciously tasted in their fashion , the most sensible repasts they are affected to ; that his mouth had relished the most delicate meates , where the tongue finds the perfection of its delight : after , i say , he had quenched the thirst of his desires in the sea of all contentments of the world , and satisfied the appetite of his senses , in the accomplishment of the purest delicacies , he cries out aloud , that all was full of vanity . the pompe of these magnificences may well represent themselues to his remēbrance , but he cryes out before it , that it is but vanity . his riches , his greatnesses , his triumphes , & all his pleasures , serued him as a subiect within knowledge of their nature , for to exclayme very confidently , that all was full of vanity . what pleasures now after these delights may mortalls tast ? what riches may they now possesse , after these treasures ? to what greatnes may they aspire , which is not comprized within that of his empire ? to what sort of prosperities may they pretend , which is not lesse then his happines ? and yet neuertheles after a long possession of honours & delights , which were inseparable to his soueraigne & absolute power , he publisheth this truth , that all is full of smoke , and wind , and that nothing is sure heere beneath , but death , nor present , but miseries . soules of the world , what thinke you of , that you reason not somtimes in your selues to discouer the weaknes of the foundation , whereon your hopes are piched ? you loue your pleasures ; but if it be true , that knowledge should alwayes precede loue , why know you not the nature of the obiect , before it predominate the power of your affections ? agayne , you loue not thinges at any tyme , but to possesse them . ah what ! & know you not , the delights of the world do passe before our eyes , as a lightning , & that in their excesse , they incessantly find their ruyne ? you thinke your selfe content to day because nothing afflicts you ; do you cal that pleasure to runne after pleasure ? for it is impossible for you to possesse that imaginary contentment , but in running after it , since it flyes so away without resting . let them represent to themselues the greatest contētments that may be receyued in the world , & at the same tyme , let all the diuers spirits , who haue tasted the vayne sweetnesses appeare , to tell vs in secret , what remaines to them thereof . thou miser , tell vs i pray thee , what pleasure hast thou to shut vp thy goulden earth , within thy coffers , to lend it to the interest of thy conscience , and to make it dayly to increase through thy guilty cares , and thy fruitles watches ? if the vaine glory to be accōpted rich , possessed thee , thou hast beene neuer so , but in opinion , and apparence only , since in the state whereunto age now bringes thee , all the riches thou hast heaped togeather , and which yet thou art gathering , are fruits whereof thou hast but the flowers , by reason of their frailty . thou mayest carry the key of thy coffers long inough ; thou art but the keeper of thy treasures , and as a meere depositarian thereof ; for thy auarice lets thee frō disposing them , and consequently to gyue forth thy selfe to be the true owner of them . if thou couldst haue any moment of cessation in thy folly , i would demaund the reason of thy actions , to know where thy hopes do bound , and what glory is the but therof ? it may be thou wouldst dye rich : what feeblenes ? knowest thou not , thou hast need but of a sheet only for to couer thy miseryes withall . hast thou heaped vp money in thy cabinets , with purpose to erect thee some stately monument after thy death ? foole as thou art , thou hast past all thy lyfe without considering where thy soule shall lodge after thy death ; and thou studiest now to prepare a house for thy body , or rather for the worms , which shall gnaw the same , as if putrifactiō were some rare and precious thing . if thou hast a desire to leaue thy children rich , true riches consist not but in vertue onely , & with its sweet liquour , oughtest thou to milch their infancy , & to murse them continually with its diuine nourishment . suppose through excesse of happines thou gainst the whole world ( a sport of fortune ) and by a blow of a sad mischance , whereto thy vices shall haue smoothed the way , thou loose thy soule in the last moment of thy lyfe , what glory past , what-domage present ? the reigne of thy greatnesses shall finish so ; and that of thy paynes shall then begin . verily thou shalt haue possest all the goodes of the earth , but in truth likwise shalt thou feele therfore all the euills within the order of a diuine iustice , which shall make thy dolours eternal . be thou cōuinced thē by reason not to follow the way of a lyfe , the most vnhappy that euer yet quickned the body , and confesse with me how there hath beene but one matthew apostle , whom this vast sea of the world hath saued from the shipwracke , whereinto the weight of gold & siluer went about to engage him . bias despoyled himselfe indeed of all his riches , but not of all his errours . laertius neuola puts ouer the right of maiority to his brother , and consequently his richest pretensiōs ; but in despising one good he imbraced not the other . consider i pray to what point of pouerty was the richman brought vnto in an instant , since of all his riches , there was not left him meanes to buy a drop of could water , to quench his thirst . confesse then , miser , thy pleasures to be false , and how they subsist not in thy spirit , but through a deceiptful opiniō that blindes thee , to cast thee into a pricipice . the keeper of a vineyard that resembles thee , without imitatiō of thee , is a great deale more happy then thou art , for after he hath stirred the earth , he gathers at the end of his daies-worke , in the repose a sweet sleepe , the fruit of his paines ; and thou on the contrary , the thornes of thy thornes , since an eternal torment succeds the dolours of thy dying life . so as couetous men in seeking of gould & siluer , in the bowells of the earth , find hell without piercing into it , which is the cēter therof . thou proud and ambitious man , tell vs , i pray thee , what are thy pleasures ? i know well how thy spirit full of vanity pitches thy hopes vpon the highest throne of fortune , & that blind in the knowledge of thy faults , thou findst no glory , which is not far beneath thy merit . but wherin consists thy contentment , if it be to expect thrones , and attend to crownes ? did one euer see a feebler pleasure , since the nature of it is nothing els but wind and smoke ? thou tramplest the earth with a disdainfull foot , as if thou hadst reasons inough to persuade vs , that it were not thy mother . thou out-facest the heauens with an arrogant looke , and the force of thy ashes is dispersed in the aire , not being able to fly any higher , againe , thou makest no doubt , that if the heauens haue found thunder to punish the insolency of the angels , it were like to want new punishments to chastize the vanity of men ? it may be thou flatterest thy selfe with this vaine beliefe , that being raysed aboue the common sort , thou hast beene formed in some new kind of mould , and that thou art so dispensed with , in this law , condemning vs to the sufferance of all manner of paines . returne i pray thee , from this wandering , and open thine eyes to consider thy ruine . thy pride , and thy arrogancy are the plumes of the peacocke , sustayned by two foundations of misery , figured by the feet of this foule . carry thy head as high as thou wilt , it must necessarily fall of its pride in declining to the earth . and if thou letst thy selfe be dazeled with the glittering of thy sumptuous apparell , this verity conuinceth thee of folly , since all thou wearest , is but the worke of wormes : nor do i wonder now , that they deuoure vs so , after death , for it is but to pay themselues for the paynes they haue taken , in laying the web , wherewith we couer our nakednes . so as , if thou regardest thy selfe neere , thou shalt see how the wormes of thy apparell , couer those of thy body ; & that therefore thy arrogancy hath no other foundation , then that of thy corruption . and vpon this assurance tell me now , what are the delights of thy vanity ? and you great monarkes , who find the earth too little to bound , within its spaces , the extent of your empire , do you , i pray , make vs participant of your contentments , and tell vs something of the sweetnesses which you tast , during the raigne of your absolute powers . it is a pleasure , you will say , to commaund a world of people , & to impose thē lawes after your owne humour . a feeble pleasure ! whiles it proceeds , but from a soueraignty which subiects the spirit of him that commaunds ; because indeed he ought to correspond with the actions of his subiects . you do what you will your selfe . it is true ; but that is not the way to content your selfe , if your deeds be not exempt frō reproch . if they feare you , it is but for the knowledge they haue of your tyranny . if they loue you , to what end serues the affectiō of your subiects , while you seeme not to merit the same ? you go into al places whersoeuer your desires call you , without euer meeting with resistance in your designes : but why follow you not the path of vertue ? displeasures rather then delights attend you at the end of the carriere . i know well how greatnesses , riches , and all magnificences are alwayes in pledge with you ; but therein ought you to consider the while how the glory which enuirons you , seemes to fetch the same course which the sunne doth , and how it flyes away without cease towards its west , whence it shall neuer rise agayne . be it so , that your lookes seeme to astonish the stoutest , and that they fauour the more happy . those lookes in their sternesse , cannot wound but the culpable , no-engage in their sweetnes , but spirits which feed of smoke . there is no doubt but your power is admired , but not enuyed of the wiser , because the greatnes of your might , concludes very ordinarily in vanity . we must confesse that the honour , & life of men are in your hāds . but you must needs confesse withall , that your heades also , are beneath the sword , which is fastened to the feeling of heauen , or rather suspended in the ayre by a little threed , and how the least of your crymes may pul vpon you the chastisement therof . so as , if you take pleasure to bath you in the bloud of innoēccy , as an otho , or a caligula , the diuine iustice prepares your last bath in your proper bloud , where your soule suffers shipwracke with your body . what then are your delights ? in what garden do you gather their flowers ? verily you haue all things at your wish , but what pleasure is it to wish for transitory goods , whose priuatiō causeth a great deale more sorrow , then the fruition afforded contentment ? if your crownes , and scepters are agreable to you during life , they will cause a horrour at your death ; for that you ought to giue accompt of your swaying them . you are but lieutenants onely in the land of god , during the tyme of your reigne . the hower approaches wherein you are to iustify the soueraigne actions of all the moments of your life , to know ( in truth ) in what fashion you haue disposed of the greatnesses , and of the treasures , whereof you were no more then meere depositarians . do you now then referre all your pleasures to this last instant , and you shall know how the way is a great deale more thorny , then that of a low condition , and voyd of enuy. tell vs i pray thee , lucullus , what are become of the delights of thy proud feasts ? i admit , that the prodigality of thy magnificences , hath vnpeopled the ayre of birds , and the sea of fishes , and that art hath exposed to view , as in a stall , her last inuentions , to glut the appetite of thy foolishnes . where are now those contentments ? where is this pompe , where is this lustre , where are the pallaces of these banquets , where are the cupps of gould , where the meate , where the cookes , where are the stewards , where the guesse , and the wayters of thy feasts ? all is slid away without their memory . and if the historyes ( lucullus ) do yet remember thee , it is but onely to represent thy folly to posterity . what contentment may they take in feasts , if the sweet wines wherwith they satiate their hunger , be chaunged to corruption ? they take pleasure to deuour their pleasure , like as in the chase they find contentment in running after their sports . the hony which they put into the mouth , becomes bitter in the stomacke : for what incōmodities seeme they not to suffer who haue filled their belly withall the sortes of meats ? and to what shame and infamy submit they not themselues , while they drown their reason in wine , their honour , and their conscience all at once ? is it not to be cruell to ones selfe to precipitate his paces to the tomb-wards , as if we dyed not soone inough ? againe , for whome take we the paines to treat our bodyes so , if not for the wormes , since the flesh is destined to them ? all the fat which we gather , is but for them , for the small tyme we lyue is not to be put into accompt . why , consider they not how euery banquet , hath its last course , & euery wedding-day its morrow ; and that the ioy of these feasts seemes to passe away , as swift as the day , which lends them light ? what a goodly custome was it among the pagans to serue in at the last course of their bāquets , an anatomy vpon the table , in signe how the wormes were shortly to reduce the bodies of the inuited to that estate ? how many are there now adayes , who in the blindnes of epicurisme put all their gallantry in making of good cheere ? but what excesse of bestiality the while to take such pleasure to pamper the body on the way of death , whither it runs posting without cease ? i graunt thou hast drowned to day thy troubles in thy glasses , and hast glutted thine appetite with meats the most delicious of the world : what shal be left thee therof to morrow , but gaule in the mouth frō the surfet of thy riot ? i say , but bitternes in thy hart , & repentance in thy soule ? thy crosses renew againe more strong then euer , by reason of the priuation of thy delighs . thou must begin againe to morrow to sooth thy sensuality , and the day following the same tormēts which thou hast suffered now already , shall succeed thy ioy . so as when all the lyfe should be a feast , the last seruice thereof were alwaies to be feared , since a life of roses brings forth a death of thornes . cramme then thy body withall sorts of meats , as long as thou wilt , he that shall haue fasted the while , shal be a great deale more content then thou , vpon the last day of thy banquets . so as , if thou hast the aduantage to be fatter then he , the wormes shall fare the better for it , in thy graue . you sensles soules that loue but the pleasures of the table , i aduertise you betimes that the feast is ended , and the company brooke vp : ech one is retired with himselfe . but there is now another manner of news , which is , that many of your cōpanions are dead ; one , as ninus , with too much drinke ; another with feeding ouer much , as messina . he there hath fetched an eternall sleepe , as bogrias ; & he heere hath cut his wiues throat in his wine , as thessalius . to what end thinke you ? they are the last seruices which misfortune presents at the last course of your feasts , the poyson whereof is couered with sugar ; take you heed then , & play not with such formidable enemies . it is all that you can do to eschew the dangers in the world , with the light you haue of reason ; and you are drowning the same in your banquets , without feare of suffering shipwracke with it . away with these pleasures of smoke , which fill not the body , but with new matter of putrifaction , i abhor you , & detest you with a hatred which shall neuer dy . since my god hath put thornes on his head , why should not i be putting them in my hart ? i will from henceforth quench my thirst within his chalice , and gather the fruits of my nourishment in his desarts . my sauiour hath fasted all his life , and shall i pamper my selfe euery moment ? let death come vpon me , rather then such a wish . i loue thee , my soule too well , to preferre the pleasures of my body before thy cōtentmēt . take then thy pleasure in the thoughtes of eternity , since for thy entertaynement they are able to produce the true nectar of heauen , and the purest wine of the earth . and you , profane spirits , who sacrifice not but to voluptuousnesse , confesse you now , that lazarus was a great deale more happy in his misery , then was the impious richman in his treasure . the one dyed of famine in the world , and the other dyes of thirst in hell. agayne , what a thing were it that all wedding-feasts should be held on the sea , where the least tempest might troble the solemnityes , & metamorphize them into a funerall pompe ? and yet neuertheles is it true , that the soules of the world giue themselues to banquet vpon the current of the water of this life , where rockes are so frequent , and shipwracks so ordinary . one drinkes a dying , to the health of another who drownes in his glasse some moments of his life ; and so all , companions of the same lot approch without cease to the tōbe which tyme prepares them . o how sweet it is ( said that poet ) to banquet at the table of the goddes , because in that of men , the last seruice is alwayes full of alöes . but i shall say after him , what contentments without comparison , receyue they at the angels table ? it is not there where the soule is replenished with this imaginary sweet wyne , nor with these bitter sweetnesses of the world . the food of its nourishment is so diuine , as through a secret vertue it contents the appetite without cloying it euer . sigh then , my soule , after this celestiall manna , alwaies fruitful in pleasures , so sweet as desire and hope are alike vnprofitable in their possession , if what they possesse in thē may be imagined to be agreable to them : nor suffer any more thy body ( since thy reason may mayster its senses ) to heap on its dunghill , corruption vpon corruption , in the midst of its banquets and feasts , where they prepare but a rich haruest for the wormes . if thy body be a hungry , let it feed as that of iob , with the sighes of its misery . if it be a thirst , let it be quenching its thirst with the humide vapour of its teares , as that of heraclitus . and if it reuolt , let them put it in chaynes and fetters , for so if it dy in torments it shall be resuscited anew in glory . sardanapalus , appeare thou with thy ghost heere , to represent in idaa , those imaginary pleasures which thou hast taken in thy luxuries . o it would be a trimme sight to see thee by thy lasciuious elincea , disguised in a womans habit , hauing a distaffe by thy side and a spindle in thy hand ; what are become of those allurements which so charmed thy spirit ? what are become of those charmes that so rauished thy soule ? what are become of those extasies , which so made thee to liue besides thy self ? those imaginary sweetnesses , those delicious imaginations , those agreable deceipts , and those agreements of obiects where thy senses found the accomplishment of their repose ? blind as thou art , thou cōsiderest not awhit , that time seemes to bury thy pleasures in their cradle , and euen in their birth ; how they runne post to their end through a law of necessity , fetched from their violence . the profane fire wherwith thou wast burned , hath reduced thy hart into ashes , with thy body ; and the diuine iustice hath metamorphized the imaginary paradise of thy life into a true hell , where cruelty shall punish thee without cease for the cryme of thy lust . i confesse that the sunne hath lent thee its light during an age , for thee to tast very greedily the pleasures & sweetnesses of transitory goods . but that age is past , the sweetnesses vanished , thy pleasures at an end , and all thy goods , as false , haue left thee dying but only this griefe , to haue belieued them to be true . brutish soules , who sigh without cease after the like passions , breake but the crust of your pleasures , and cry you out with salomon , how the delights of the world are full of smoke , and that all is vanity . he lodged within his pallace 360. concubines , or rather so many mischiefes , which haue put the saluation of his soule in doubt . i wonder not awhit that they hoodwincke loue , so to blind our reason , for it were impossible our harts should so sigh at all houres after those images of dust , but in the blindnes whereto the powers of our soule are reduced . o how a louer esteemes himself happy to possesse the fauours of his mistresse ! he preferres this good before all those of the earth besides . and in the violence of his passion , would he giue ▪ as adam , the whole paradise for an apple , his crowne for a glasse of water , i would say , that which he pretends , for a litle smoke . he giues the name of goddesse to his dame , as if this title of honour could be compatible with the surname she beares of miserable . he adores notwithstanding this victime , and offers incense to it vpon the same aultar , where it is to be sacrificed . his senses in their brutishnes make their god of it ; and his spirits touched with the same error authorize their idolatry , without considering this idoll to be a worke of art , couered with a crust of playster , full of putrifaction , and which without intermissiō resums the first forme of earth , in running to its end . would they not say now , this louer were a true ixion who imbraceth but the clouds ? for in the midst of his pleasures , death changes his body into a shadow full of dread and horrour . he belieues he houlds in his armes this same idoll , dressed vp with those goodly colours , which drew his eyes so in admiratiō of her , & he sees no more of her then the ruines of the pourtraite , where the wormes begin already to take their fees . away with these pleasurs of the flesh , since all flesh is but hay , & that death serues not himselfe of his sith , but to make a haruest of it , which he carryes to the sepulcher . what glory is there in the possession of all the women in the world , if the fayrest that euer yet haue beene , are now but ashes in the tombe ? all the flowers in their features are faded as those of the meadowes , and the one and other haue lasted but a spring . soules of the world , demaund of your eyes , what are become of those obiects , which so often they haue admired ? aske your eares to know , where are those sweet harmonies , which haue charmed them so deliciously ? make you the same demaund of all your other senses , and they shall altogeather answere you in their manner , how their pleasures are vanished in an instant , as the flash of a lightening ; and that they find nothing durable in the world , but griefe for the priuation of the things which they loued . admit you haue all sorts of pleasures at a wish ; for how long tyme are they like to last ? it may be a moment , it may be an houre ; and would you for a little number of instants , be reigning so long in your vices ? thou seest then , my soule , how false is the good of greatnesse ; and that of riches how imaginary it is . how the pleasures of banquets , full of alôes , dye in their spring , and the delights of the flesh haue no other foundation then that of corruptiō . it is now tyme , my soule , that i let thee see sensibly this difference that is betweene the contentments of the earth , and those of heauen , to the end , that in the knowledge of their nature , the one so contrary to the other , thou maist shunne those pleasures that fly away , & sigh for loue after the delights of eternity . there is this difference ( s. augustine notes ) betweene eternall & transitory things , that before we possesse the transitory goods , we passionately desire them ; and from the tyme we enioy them , we fall sensibly to mislike them . on the contrry , the desire of eternall things we neuer thinke of ; yet from the tyme we possesse them , we are not capable of loue , but for them . consider a little , you mortals , what this is but an age of pleasures , whose last moment seemes to make vs forget all the others that went before ; in such wise , as there rests but a vayne idaea of the tyme past . search you somwhat curiously withîn the memory of ages , into that of daies , which haue runne away , coūt their houres if you will , and you shall confesse , that it seemes to you to be but yesterday , since our first father was chased out of the terrestriall paradise ; so true it is , that tyme passeth , and swiftly glideth away . the sage roman sayd ; that if to these long yeares we adde a great number of others , and of all together make vp a raigne of a life , the most happy that euer yet hath beene seene , if we needs most destine a last day , to performe the funerals of all the others , and vpon that day a certaine houre , and in this houre the last moment ; a great part of our life will go way in doing ill , the greater in doing nothing , and the whole in doing otherwise then our duty required . there is alwaies a thirst of the delights of the world , and though we seeme to quench the same in its puddle springs , yet is it but for a moment ; for the heat wil be renewing againe , and the desire of drinking will presse vs then more then euer . vntye thy self thē , my soule , from all the feelings of the earth , and with a pitch , full of loue , eleuate thy thoughtes to this sweet obiect of eternity . if thou aspirest to greatnesses , represent to thy selfe how the happy spirits trample vnderfoot both the sun and moone , and all those starres of the night , whose infinite number astonish our senses . s. paul was but lifted to the third heauen , and yet neuertheles could he not expresse , in his language , the meruayles which he admired . and s. peter on the mount thabor , being dazeled through the glittering of one sole ray , most confidently demaunds permission of his mayster , to build in the same place three tabernacles , hauing now quite forgot the earth , as if it had neuer beene . alas , o great saint , with what extasies of ioy shouldest thou be accomplished in this diuine bower of eternall felicityes , if one feeble reflection of light , so rauished thee from thy self , as made thee breath so deliciously , in a lyfe replenished with clarity , as thou didst put in obliuion the darknes of the world where thou madest thy abode ? what might thy glory by now ? to what point of happines might we seeme to termine it ? thou possessest the body , whose shadow thou hast adored ; thou behouldst vncouered that diuine essence , whose splēdor makes the cherubims to bow the head , for not being able to endure the sweet violences of its clarity . iudge with what feeling i reuerence thy felicity , if the onely throughts i haue of them do make me happy only before hand . the kings of the world , my soule , establish the foundation of their greatnesses vpō the large spaces of the earth , and all the earth togeather is but a poynt in comparison of heauen . and therefore the onely obiect they haue in their combats & triumphes , is no other then that of the cōquest of this little point . get forth then , my soule , of its circumference , since thou art able to aspire to the possession , not of the world ( for it is but misery ) but of a mansion whose extent may not be measured , and whose delights are eternall . wouldst thou haue thrones ? the emperiall heauen shall be thy foot-stoole . wouldst thou haue crownes ? the same of immortall glory shall enuiron thy head . wouldst thou scepters ? thou shalt haue alwayes in thy hand a soueraigne power , which shall make thy desires vnprofitable , not knowing what to desire out of thy power . hast thou a desire to haue treasures ? glory and riches are in the howse of our lord : and not this trāsitory glory of the world which chaunges into smoke , but another wholy diuine , that depends not a whit vpon tyme , and which reaches beyond all ages . not those riches of the ocean , nor those of the land , which are vnprofitable in their vertue , & full of weaknes in their power ; but of riches that haue no price , and which make thee owner of the soueraigne good , wher all sorts of felicityes are comprehended . if thou be delighted with banquets , heare the prophet what he sayes ; lord , one day alone affoards more contentment in thy house , then a whole age in the feasts of the world . the diuine food wherewith the happy spirits are fed hath not in it selfe only these sweetnesses in quality , but it nature . so as , this is a vertue essentiall to it , continually to produce what soeuer they way imagine in its chiefe perfection . we reioyce in thee , o lord , in remembring thy breasts , a great deale more sweet then wine . they write of assuerus , that he raigned in in asia , ouer one hundred & twenty seauen prouinces , and that he made a banquet in his citty of susa , which lasted an hundred and fourescore dayes , where he set forth with prodigality , all the magnificences which art and nature , with common accord could furnish him , at the price of infinit riches . but the end of this feast did blemish the glory of its beginning and continuance , for that all the pleasures which dye , are not considerable in their birth , nor in the course of their reigne . hence it is , my soule , that the only delights of these banquets , which the king of kings prepares for thee , are worthy of thy desires , since they shall last for an eternity . those there haue begunne vpon earth , for to finish one day ; and these heere shall beginne in heauen for neuer to haue end . some are borne , and dye in tym● ; and others are borne in eternity to endure therein as long as it . wouldst thou lodge in pallaces ? the rich house of our lord shal be the habitation of the iust . but what house do you belieue it is ? represent vnto thy self , that when they enter into the pallace of some great prince , they find the particular seates of all his subiects , before that of his dwelling . the like is it in this stately pallace of the vniuerse , which this almighty king hath built with a word only , where al his creatures make their aboad , as in certaine tenemēts which he hath destined to them . the ayre serues them for a cage , the sea for a fishpoole , the forrests for a parke , the champaignes for orchards , the mountayns for their towers , and the diuers villages are as sundry places of pleasure , which kings & princes hold as tenants of time. walke then boldly , my soule , within this vast pallace of the world , since it is the place of thy dwelling . the starry heauen is the feeling thereof ; the moone the torch of the night , and the sunne that of the day : the birds learne not to sing of nature , but to charme thine eares , through the sweet harmony of their warbling . the sunne , the aurora , and the zephyrus take paines ech one in its turne to cultiuate the earth , for to helpe it , in the shouting forth of its delicate flowers , from whome beautifull iris hath robd the pourtaite of their colours for to dresse vp her arke , whence it is that thine eyes continually admire it . the trees euer stooping vnder the burden of their fruits , grow not but for thy delight . the woods , they people their trunkes with leaues , of purpose to make thee tast the pleasures of their shades , in the chiefest of the heats . and the rockes though vnsensible , contribute to the perfection of thy contentmēt a thousand goodly fountaynes , which with the murmur of their purling , fetch sleepe into thy eyes , for to charme sometymes the annoyes of thy life . the meadowes do neuer seeme to present themselues to thee , but with the countenance of hope , knowing well how it comforts the whole world ; & its champaignes , as witty to deceiue thee , do hide their treasures vnder goulden cases , to the end to dazle thine eyes through the glittering of so goodly a shew . and now , my soule , if in this pallace where the subiects of him who hath built the same , do soiourne , thou seest but wonders euery where ; to what degree of admiration shalt thou be raysed , when passing further , thou discouerest the dwelling of the soueraigne maister ? thou needst but mount vp an eleauen steps onely to behold the spaciousnes of the place where is assembled all his court. go then faire and softly , because vpon euery step thou shalt be discouering of new subiects of wonder , and astonishment at once . the first step is the heauen of the moone , whereby passing only , thou shalt admire the clarity wherewith it is adorned , to giue light to all those that mount , which is noted in the pallaces of great men , where the stayer-cases are made very light-some . the moone presids in the midst of its heauen , and within its circle is it alwayes waxing and wayning , where the diuine philosopher plato hath established the spring of the idaea's of all the things heere beneath ; and then consider how in the space of this , degree might a thousand worlds be built . the second stayre is the heauen of mercury . the third , the heauen of venus . the fourth that of the sunne ( names which the astrologers assigne vnto the heauens . ) cōtemplate heere at leasure , this stare of the day , whose benigne influences do make the earth so fruitfull , & whose light giues pride to colours , and consequently the vertue to all beautifull things to become admirable . it was this very sunne which iosue arrested in the midst of its course , and which the persians heeretofore haue adored , not considering the while it was subiect to eclypses , & how it borrowed its light , and all its other essentiall qualities from a soueraigne & absolute cause , which had giuen it the being . the fifth stayre is the heauen of mars . the sixth of iupiter , and the seauenth of saturne . they eight stayre is the firmament , the ninth the primum mobile . stay heere a little , my soule , vpon this step , for to listen as you passe along to the sweet harmony of the mouing of the heauens , and of al that is in nature ; for by the swindge of this heauen , as with a mayster-wheele , are all the springs of the world moued , and are no otherwise capable of action then through its mouing . but the motion is so melodious through continuance , & through the iustnes of the correspondency of all the parts with their ground , as plato that great philopher was not touched with any other desire , thē that of hearing this harmony . the tenth staire is the cristalline heauen . heere it is , my soule , where thy feeling , and thy thoughts are to be attentiue . this tenth step is beyond the limits of the world . thou beginst but now , to enter into the mansion of the glory of thy lord , mingle respect heere amidst thy ioy , & ioine humility with thy contentments . thou beholdst thy self now illumined with another light , then that of the sunne & moone not suffering intermission in its durance . it shines alwayes , and thou maiest know in the neere admiration of its diuine clarity , the price of the delights it communicats to thee . let vs finish our voyage , and mount we now to the emperiall heauen , whither s. paul was rapt , & where he saw wonders , which had no name ; where he tasted sweetnesses , whose idaea's are incomprehēsible ; and where he felt pleasures , whereof his very senses could not talke , euen when they had the vse of speach . but thou mayest yet cry with s. stephen , how thou seest the heauens open : for now behold thee vpon the last step , and at the gate of that great emperiall heauen . it is not permitted thee , my soule , to enter into a place so holy and sacred ; do thou only admire by order , the porch without , and the infinite greatnes of the miraculous wonders there , whence all the saints , incessantly publish the glory of the omnipotent who hath wrought them . contemplate the perfect beauty of the angels , ech one in his hierarchy , that of the archangels , that of powers , that of the vertues , that of the principalities , that of the dominations , and that of the seraphims , with this astonishment to behold how in clarity they surpasse the sunne . admire all the happy spirits , ech one seated in the throne of glory which he hath merited , the virgins , the confessours , the martyrs , the apostles , the prophets , and the patriarches , being raysed all to the degrees of felicity , which they haue purchased . represent vnto thy selfe besides , the incomparable happines , wherewith the immaculate virgin mother of our sauiour , is accomplished . cast thine eyes vpon her throne , and euen rauished in astonishment of her greatnesses , publish with confidence how they are without comparison , and that the sun , the moone , and all the starres are of a matter to vile , and profane for her to tread vpon . and if thou wilt be casting thy view vpon the tabernacle of thy god , do thou shroud it from the flash of his rayes , vnder the robe of the cherubims ; and being rauished as they , in the dazeling where they breath accomplished withal sorts of felicityes , adore the diuine obiect of their glory . and while thine eyes , shal be tasting , in their fashion , the delights which are foūd in the admiration of things perfectly fayre , lend thine eares to that sweet harmony , wherwith al those happy spirits make vp a consort in singing without cease , holy , holy , holy is our lord ; the heauens , and earth are filled with the maiesty of his glory . o diuine melody ! how powerfull are thy streynes , since through our thoughtes they make thēselues so sensible to our harts ! with how many different pleasures , and all perfectly extreme , art thou rauished now , my soule ! with what rauishments of ioy art thou transported besides thy selfe ? in what sweet extasies art thou not wādering ? after what sort of goods , canst thou seeme to aspire vnto ? thou beholdest all greatnesses in their thrones , riches in their mynes , glory in its element , and the vertues in their empire . thou tastest the true contentments , in their purity , after a manner so diuine , as thou possessest all without desiring any thing ; & yet neuertheles not all , since the obiect of thy delights is infinite ; which makes thee tast new sweetnesses , not in the order of increase of pleasure , but in that of the accomplishment of the rest , as being alwayes perfectly content . nor yet is this all , my soule , to make thee admire , in idaea , the meruailles of all these diuine obiects of glory , and of felicity . it behoues me now to represent vnto thee besides , the strayte vnion that ioynes the happy spirit with his soueraigne good , i would say , the soule with god. but how may it be done ? god cannot produce a species , or an image of himselfe , which is able to represent him , in regard the species and the image are alwayes more pure , & more simple then is the obiect whence they proceed . now , what species , or image may be purer , and more spirituall then god ? besides that , all the species , and all the images are so determined in the forme of the thing they represent , as they cannot seeme to represent another . and it is true , that god is not a thing determinate , because it hath not a particular being , separated from others ; in such sort , as he eminently conteynes ech thing , as the apostle saith , portans omnia verbo virtutis sue . there is no species , which is able to determine this god indeterminate ; there is no image created , or produced that can represent this god increated . hence it is that god cānot vnite himself to the soule through a species or image , as we do other things . the deuines say , that god vnites himselfe to the soule , per se , really ; & they call this vnion , per modum species . but for to cleere the obscurity , which is in all this mystery , you must note , that when as god vnites himselfe to the soule , he eleuates the same to a being which is supernaturall and diuine . in so much , as it resēbles god himselfe ; not so , as it looseth its proper essence , but within the perfectiō wherto it is eleuated , it deriues from the obiect which cōmunicates to it , al the glory that it possesseth , 〈◊〉 relatiōs to his similitude ; in such sort as in regarding this happy soule , they behold god. moreouer , it may be said more cleerely . that god vnites himself to the soule in such manner , as the fire , is vnited to the iron : & forasmuch as the fire ; as agent , is more noble then the iron , it conuertes the iron into its semblance , with so much perfection , as one would say , the iron had chaunged its proper forme into that of the fire ; yet notwithstanding the iron looseth not awhit of its essence . now this vnion of fire with iron is a reall vnion , per se , and not through species , nor through image . so god who is called the ( deus noster ignis consumens est ) is vnited to our soule , per se , really , and receyuing the same into himselfe , reduceth it to a being supernaturall , and deified ; in so much as it seemes to be no more a soule but god himselfe . a verity , which s. iohn publisheth when he saith , we shal be like vnto him . from the tyme , that a soule is vnited with god , he illumines it with a light of glory , to the end it may see him , and contēplate him at its pleasure , and with him all things which are in him , formally and eminently ( to vse the termes of the schoole-men , ) in so much , as it is ignorāt of nothing within the perfection of its wisedome . o admirable science ! then shall it be , when it shall cleerely see within the abysses of diuine secrets , that which god did before he created the world . how he produced eternally another himselfe , without multiplication of deities , and how betweene the producent , and the person produced , proceeds an eternall loue of him who engenders and of him who is engendred , which is this adorable trine-vnity . it shal see besides how this god , being engēdred eternally in himselfe without mother , might be borne once on earth of the most glorious virgin without father . with what prouidence he gouernes all things ; with what goodnes he created man ; & with what loue he redeemed him . how he iustifies inuisibly without forcing the liberty ; how the works of his iustice accord with those of his mercy ; how he saues through his grace ; how he leaues them reprobate without fault ; how his infallible science agrees without the contingency of things ; how the predestinate may damne himselfe , and the reprobate be saued , though the science of god remayne alwaies infallible , and immutable as it is . the verity of all these secrets shal be represented to its eyes , more cleere then the sunne . o what science , my soule , or rather what incomparable felicity proceeds from all these sundry pleasures ? when shall this be , that thou cryest out with the queene of saba , speaking to thy lord , in lyke manner as she spake vnto salomon : what wisedome is thine , o great king , what glory , and what magnificence admire they in thy kingdome ? what citty is this same , replenished with so many goods ; what delicious meates and what precious wines , do they tast at the table of thy banquets ? what lustre of greatnes appeares , in all those , that attend vpon thee ? renowne may well publish thy prayses in all places of the earth , if al the heauēs together are not large inough to conteyne the rumour of them . o happy spirits , who reigne in the mansion of this immortall glory ! i wonder not awhit , at your so trampling vnder foot the crownes and scepters of the world , in iust pretension to the felicity you possesse . what fires , what torments , and what new punishments , would not one suffer for to purchase this soueraygne good , where repose is so durable ? gibbets , hangmen , & all the instruments of death , are as so many trophies of the glory , which succeeds shame and payne . o how these diuine words of s. augustin , do cause a sweet melody to resound , while he sayes ; let the deuills prepare me from henceforth as many ambushes as they will ; let them addresse the last assaults of their power to encounter me ; let fastings macerate my body ; let sackcloth and cilices torment my flesh ; let tribulations oppresse me vnder their weight ; let the long vigills shorten my lyfe ; let him there giue affronts of his contempt , and heere of his cruelties ; let cold freeze the bloud within my veynes ; let the scorching of the sun tanne me ; let its parching reduce me into ashes ; let aches cleane my head in peeces ; let my hart reuolt agaynst my soule , my visage loose its colour , & all the parts of my body stoope to their ruine ; let me yield my lyfe to the suffering of diuers torments : let my dayes slide away in weeping & continuull teares ; and let the wormes , in fine , take hould of my flesh , and the corruption of my bones : all this would be nothing to me , so i might enioy eternall repose in the day of tribulation . i will belieue it , o great saint : for what is it to endure al the euils of the world within tyme , for to possesse all desirable goods in the bower of eternity ! o sweet residence , where ioy eternally endures , and where delights are immortall ! where nothing is seene but god ; where they know nothing but god! if they thinke , it is of god ; if they desire , it is god himselfe . and howbeit the harts do there sigh without cease for loue , those sighes proceed not , but from the contentments of fruition , where loue alwaies remaines in its perfection . let antiquity vaunt as much as it will of the temple of thessaly , of the orchards of adonis , of the gardens of hesperides , of the pleasures of the fortunate ilands : let poets chaunt the pleasures of their elizean fields , and let humane imagination assemble in one subiect whatsoeuer is more beautiful and delicious in nature , & they shall find in effect that all is but a vayne idaea , in comparison of the immortall pleasure of this seat of glory . let them imagine a quire of syrens , and let them ioyne therto in consort both the harpe of orpheus , and the voyce of amphion ; let apollo and the muses likewise be there to beare a part : all this melody of these consorts were but an ircksome noyse of windes & thunders in competency of the diuine harmony of angels . let them make a perfume of all what sweets soeuer that arabia & saba hath had ; let the sea cōtribute therto all its amber , and the flowers all their balme ; such a perfume notwithstanding would be but a stench & infection , in regard of the diuine odours , which are enclosed in the emperialll heauen . o how s. paul had reason to dye of loue , rather then griefe , in his prolongation to reuiew the felicity which he admired in his rauishment ! i desire to dye in my self , for to go to liue in him , whom i loue a great deale more then my selfe , sayd he , at all seasons . o sweet death , to dye of loue , but yet the lyfe more sweet , that makes this loue eternall ! me thinkes the sad accēts of that great king dauid strike nine eares , when he cryed out aloud , this life to me is tedious in the absence of my lord. this prince possessed the goods of the earth in aboundance , and greatnesses and pleasures equally enuironed the throne of his absolute power : in such sort , as he had all things to his harts content . but yet for all that , he could not choose but be trobled in the midst of the delights of his court , since so we see his hart to send vp sighs of sorrow vnto heauen , to liue so long a tyme on earth . what sayst thou now , my soule , of the greatnesses & magnificences of this diuine pallace , where honour , glory , and all the maiesties together expose to view whatsoeuer els they haue more precious and more rare : where beauty appeares in its throne in company of its graces , of its sweetnesses , of its baytes , of its allurements , and of its charmes ; where , with power alwayes adorable it attracts the eyes to its admiration ; & through a vertue , borne with it , subdues their lookes to the empire of its perfections . in such sort , as the eyes cannot loue but its obiect after admiring it , they are so taken with the meruailes , wherwith it abounds : where goodnes exercising its soueraigne power forges new chaines of loue to attract the harts vnto it ; and after hauing made a conquest of them , it nourisheth them with a food so delicious , as they neuer breath but of ioy , transporting them wholy in the accōplishment of their felicity . in such sort , my soule , as all the pleasures together being eleuated in their first purity are there found to be collected in their origē , to the end the spirit might neuer be troubled to seek its desires . consider the difference that is betweene the contentments of the earth , and those of heauen ; i would say , those of the pallace where creatures make their aboad , and of those where the omnipotēt lodgeth . thou hast seene within this first pallace , the meadowes enamelled with flowers , the champaygnes couered with rich haruests , and the valleys peopled with a thousand brookes ; but these spring vp at the peeping of the aurora , and wither at its setting . these haruests fetching their being from corruption , returne in an instant to their first beginning , after they haue runne daunger , to serue as a prey to tempests , and disport to the winds . and these brookes , feeble in their vertue , may well moderate the ardour of a vehement thirst , but not quench it wholy , since the fire thereof alwayes renewes from its ashes . on the contrary , within this celestiall house , the lyllies wherewith the virgins are crowned , and the roses which the martyrs weare equally on their head , remayne alwayes disclosed as if they grew continually . the haruests there are eternall , & in behoulding them , their diuine nature hath this property , that it satiates the soule through the eyes , after so perfect a manner ▪ as it is rauished in its repose . the fountaynes are of bottomlesse springs of all the immortall delights that may fall vnder the knowledge of the vnderstanding ; & howbeit they quench not thirst , yet haue they power to do it : but to make their sweetnesses more sensible , they entertayne the drougth within their soules , without disquietnes , to the end , that being allwayes a dry with a thirst of loue full of pleasure , they may alwayes drinke , that so without cease they may rest contented . within that first pallace the chaunting of the birds did charme thine eares ; and within this heere the sweet musicke of the angels rauisheth spirits . within that terrestriall dwelling , the spring , the summer , & autunme were incessantly occupied in producing thy pleasures , & in this celestial bower an eternity accomplisheth thee , withall the goods wherto imaginatiō may attain . there beneath had you diuers houses of pleasure for to walke in ; and heere on high , the first thought of a desire is able to build a number without number , within the spaces of the heauens , with a perfection of an incōparable beauty . so as if thou be delighted with the courts of the kings and princes of the world , to behold the greatnesses that attend vpon them , turne away with a trice the eyes of thy memory from those little brookes of a transitory honour , & admire this inexhaustible ocean of the immortall glory of the heauens , where all the happy soules are engulfed , without suffering shipwrack . be thou the eccho then , my soule , of those diuine words of the prophet dauid , when he cryed out so , in the extremity of his languor ; euen as the hart desires the currēt of the liuing waters ; so , o lord , is my soule a thirst after you , as being the only fountaine , where i may quench the same . thou must needs , my soule , surrender to the assaults of this verity , so sensible , as there is nothing to be desired besides this soueraigne good , whose allurements make our harts to sigh at all howers ; how beautifull are your eternall pauillions ? and how exceedingly am i enamoured with them ( saith the same prophet ? ) my soule faints , and i am rapt in extasy , when i thinke , i shall one day see my liuing god face to face . o incomparable felicity ! ●o be able to cōtemplate the adorable perfections of an omnipotent ! to behould without wincking , the diuine beauty of him , who hath created all the goodly things that are ! to liue alwaies with him , and in himselfe ! not to breath but the aire of his grace and not to sigh , but that of his loue ! shall i afford the names of pleasures to these contentments , whiles all the delights of the world are as sensible dolours , in comparisō of them ? for if it be true , that a flash of a feeble ray , should cause our eyes to weepe in their dazeling , for the temerity they haue had to regard very stedfastly its light ; is it not credible , that the least reflexion of the diuine brightnes of the heauens , should make vs blind , in punishment , for glauncing on an obiect so infinitely raysed aboue our power ? in so much as whatsoeuer is in eternity can admit no comparison , with that which is cōprehended in tyme ▪ the felicities of paradise cannot be represented in any fashion , because the spirit cannot so much as carry its thoughtes to the first degre of their diuine habitation . hence it is that s. paul cryed out , that the eye hath neuer seene the glory which god hath prepared for the iust . whatsoeuer saints haue said heerof may not be taken for so much , as a meere delineation of its image . and when the angels should euen descend frō the heauens to speake to vs therof , whatsoeuer they were able to say , were not the least portiō of that which it is . it is wel knowne that beautitude cōsists in beholding god , and that in his vision , the soule doth find its soueraigne good ; yet for al that , were this as good , as to say nothing : for howbeit one may imagine a thing sweet , agreeable and perfectly delicious in the contemplatiō of this diuine essence ; yet were it impossible this good imagined , should haue any manner of relation with the soueraigne , which is inseparable to this glory . let vs search within the power of nature , the extreme pleasures , which it hath produced in the world hitherto from our natiuity , and their flowers shal be changed at the same tyme into thornes , if but compared to those plants of felicity which grow in the heauens . gold , pearles , the zephyrus , the aurora , the sunne , the roses , amber , muske , the voyce & beauty , with all the strang allurements that art can produce , for to charme our senses with , & to rauish our spirits , are but meere chimera's , and vaine shadowes of a body of pleasure , formed through dreames , in equality , to the least obiect of contentmēt which they receiue in paradise . which makes me repeate againe those sweet words with s. paul , when shall it be , lord , that i dy to my selfe , for to go liue in you ? and with that great other prophet ; i languish , o lord , in expectation to see you in the mansion of your eternall glory . what contentment , my soule , to see god! if the only thought of this good so rauish vs with ioy ; what delights must the hope produce , and with what felicities are they not accomplished in its possession ? the spirit is alwaies in extasy , the soule in rauishment , and the senses in a perfect satiety of their appetits . dissolue then , o lord , this soule from my body , for i dye alwaies through sorrow of not dying soone inough , for to go to liue with you . when as those two faithfull messengers brought equally betweene their shoulders that same goodly bunch of grapes from the land of promise , the fruit so mightily encouraged the people of israell to the conquest thereof , which had produced the same , that all fell a sighing in expectation of the last triumph . let vs turne the medall , and say that s. stephen and s. paul are those two faithfull messengers of this land of promise , since both of them haue tasted of the fruit , & haue brought to mortals the happy newes thereof . so as if in effect we would behold another grape , let vs mount with s. peter vp to the mounth thabor , where our sauiour made the apparition , through the splendour of the glory which enuironed him . and it is to be noted they were two to bring this fruit , since there were two natures vnited to one person only . so as , my soule , if curiosity and doubt transport thy senses to behold the body of those beautifull shadowes of glory which i represent to thee ; harkē to s. stephen , while he assures thee that he saw the heauens open . lend thine eare to the discourses of s. paul , when he saith , how all which he had felt of sweets and pleasures in that bower of felicity , cannot be expressed , because it cannot be comprehended . the desire which s. peter had to build three tabernacles vpon this mountayne all of light , enforceth thee to giue credit , and belieue through this shew of fruit , that the soyle that beares it , abounds in wonders . and that thus we are to passe the red-sea of torments and of paynes , within the arke of the crosse of our sauiour , for to land at the port of all those felicities . they are put to sale , my soule ; so as if thou shouldest say to me , what shold be giuen to buy the same ; demaund them of thy creatour , since he it is that first set price vpon them , on the moūt caluary . the money for them , is patience in aduersity , humility in greatnesses , chastity in presence of prophane obiects , and finally the exercise of all vertues together , in the world , where vice so absolutely reigneth . and if thou wilt buy thē with that money which is most currant , and wherof god himselfe made vse , thou art to take thee to the scourges , the nayles , the thornes , and the gaul , and by a definitiue sentence to condemne thy lyfe to the sufferance of a thousand euills . but let it not trouble thee awhit to pronounce this sentence agaynst thy selfe : for if thou cast thy selfe into the burning fornace of diuine loue , thou shalt find the three innocents there , in cōpany with the sonne of god , where for to sing forth his glory , thou shalt beare thy part . if thou cast thy selfe into the sea of thy teares , ionas shal be affording thee roome within his little oratory , for the publish togeather the diuine meruailes of the omnipotent . if thou crucifiest all thy passions , s. peter wil lend thee another halfe of his crosse , to participate of his triumph ; so as in the extremest dolours , shalt thou be tasting the extremest delight . what may happen to thee in thy sufferāces worse then death ? ah , what is more glorious then to suffer and dy for loue ! and after god , what may we loue besides him ? what may we desire , since his diuine presence very perfectly fils vs , aswell with happines as with glory ? if we must needs be stoned , as s. stephen was , what ioy to haue our soule enforced to go forth of the body with the strokes of flints , that those very stones might serue as stayres to mount vp to heauen by ? if we be to be laied on the gridiron as s. laurence was , shall we seeme to complaine against the fire , for reducing vs to ashes , while we are but ashes ourselues ? and then a hart which is truly amourous , doth burne of it selfe ; in such wise , as the flames of the world , cannot but help it to dy readily , which is all it desires . if we be drawne in peeces with foure horses , as s. hyppolitus was , are they not sweet streynes of pleasure , rather then of payne , for to haue the life snatched away with the armes and legs , for the glory of him who hath created the soule of that body ? and besides , what an honour was it to s. hyppolitus to see his spirit carried on a triumphant chariot , so drawne with foure horses to the pallace of eternity ? if one should be fleaed with s. bartholomew , what a happines , trow you , would it be to him , who liuing but of the loue of god , shold behould this amorous life , by a thousand wounds , to abandon nature it selfe ? & after hauing made of his bloud a sea of loue , to fynd on its waters the port of eternall ioy ? if they throw vs downe headlong , from a pinnacle of the temple , as s. iames was , how sweet a thing to be oppressed vnder the weight of this crosse ! should we haue so little courage amidst so many companiōs , who with their bloud haue tracked vs out the way of glory . the pagans who euen buryed their hopes in their tombe ; not pretending other good , then that of a vayne renowne , haue let vs see some kind of magnanimity in their actions ; for whatsoeuer horrour and amazement death may haue with it , yet could it not daunt them awhit , till the last shocke of its assaults . mutius vanquished the fire with one hand , which vanquished all things in seeing it deuoured with its flames , without being moued with it . rutilius foūd his country in his exile . socrates drunke vp a glasse of poyson to the health of his spirit , for to giue testimony to his friends , that he was not sicke of the feare of death . and cato , he made of his bosome a sheath for his poynard . ah! and what ! shall all these soules of the world haue offered such glorious triumphs to vertue without knowing it ; and we trample its aultars , and profane its temples , after we haue adored them ? for though all be impossible to base spirits , yet a generous hart can do all . what a shame were it for thee , my soule , to fly those perils that giue crownes ? cāst thou not boldly thrust thy selfe pell-mell into a throng of ten thousand crucified , fifty thousand beheaded , an hundred thousand rent with scourges , two hundred thousand ouerwhelmed , & murderd with seuerall punishments , wherein cruelty exercised its tyranny ? of a million of poore hermits , and of religious who haue happily yielded vp their life to the rigorous austerities of a number without number of dolours ? and finally of two millions of holy soules , all sacrificed on the aultar of the crosse ? darest thou go to paradise , by a way all strewed with roses , knowing thy sauiour to haue passed by that of thornes ? what a shame is it for thee , to be in paradise alone without hauing suffered a litle euil for him , who should bestow so much good vpon thee ? what wonder shines in this diuine thought , that he who hath created the world , should haue suffered all the euills therof for recompence ? he hath made the thornes to grow , for to crowne his head withall . he hath formed in the earth the mines of iron , for to forge the nayles ; and with the liberal hād of his prouidence , hath he watered the trees , which furnished the iewes with those stakes wherunto he was tyed ; and at the same tyme fed , & protected the false witnesses that accused him , the iudges that condemned him , and the executioners who tormented him . it is true , in the order of his iustice , he condemned adam to death , and in the order of his loue he executes the sentence vpon his owne lyfe . he would haue miseries to reigne in the world but it was but for himselfe , since he hath suffered them altogether . so as , my soule , if in the extremity of thy sorrowes , the feeblenes of thy courage should make thee to let fal some complaint , turne thy face to the crosse-ward to admire the glory which is inseparable to it . one cannot go from one extreme to another , without passing through the midst ; i would say , that from the paradise of the earth , we cannot ascend to that of heauen , without passing through the fire , which is that midst where we are necessarily to be purified , lik● as gould in the fornace . but since the generous are more animated through hope of recompence , then feare of payne ; be thou touched , my soule , with the sweet feelings of the felicity which is promised vs , rather then with the rigour of the flames which are prepared . thou wouldst yield to loue rather then to force , to the end thy desires be not mercinary . and represent to thy selfe that as the punishments of the guilty are eternal , so are likewise the ioyes of the blessed immortall . after the tasting of a thousand yeares of pleasures , they haue not yet begun ; after an hūdred thousand yeares of rest , they find thēselues in the first moment according to our manner of speaking . after a hundred thousands of millions of yeares of contentments of ioy & felicity , they are alwaies in the first point of their happines , with so perfect a ioy of the knowledge , as they do nothing but reioyce in those delights . in so much , as euen as long as god shal be god , shall the glory last , where the happy spirits are filled with al sorts of pleasures , and consequently for euer . o eternity , how profound are thy abysses ! the imagination cannot sinke its plummet into the bottome of thē , but is alwaies grieued to haue so ill employed its tyme . after it hath thought all its life on the meruailes , or rather on the miracles , which are enclosed within thy labyrinthes , it dies in the impotency of approaching to the entry . this dedalus hath no thred , this carriere hath no stop , this circumference hath no center , nor this line a point . eternity termines to god alone , & god alone to eternity . o incomprehensible mystery , that a god should recompence a sigh of loue , with an infinite loue ! one moment of paine with an eternity of glory ! for hauing tasted neuer so little of the vinegre of his chalice , to quench our thirst for euer , in the torrent of these diuine sweetnesses ! for hauing shed one teare of repentance , to make vs liue eternally in ioy and smiles ! for hauing fasted one instant , to satiate vs for euer with meats the most delicious , which are found in heauen . and finally , to recompence one night of trauaile , with a day of eternall repose . thinke neuer , my soule , but vpon this eternity ? what pleasures soeuer thou tasts in the world , represent to thy selfe they shall one day finish , and that in their end all the thorns of their roses shall assemble to make thee feele the sorrow of their priuation ; if thou wouldest haue content , be it not but for eternity ; it is to dye continually , for to lyue with men , and it is to liue allwayes to lyue with god. it were to be vnfortunate to be happy on earth , since the true way of felicity is heauen . felicity is as immortall as immortality it selfe , and whither tyme cannot reach to , because it is out of tyme . in such wise , my soule , as thou shouldst learne to speake this diuine lāguage of the angels , whose eccho the prophet is , when he saith , i languish , o lord , in the expectation of seeing you in the mansion of your glory . let this languor deuoure thee , to the end , that dying of loue for thy god , who is soueraignely louely , thou maiest go to liue for him , since this is the only spring of life . of the infernall paynes . the great king ezechias was brought to such a point of feare and astonishment , when the prophet assured him he shold dye the morrow after , as that if his lot had reserued him for shipwracke , he had now runne that danger in the sea of his teares . that fatall sentēce tooke away his lyfe before he dyed ; for from the moment that the same was once pronounced vnto him , he breathed but the ayre of approaches to an ineuitable death , where all sorrowes heaped togeather in one what they had of bitter or rigorous , to torment anew his afflicted spirit . this poore prince had but sighes & teares to defend himselfe withall agaynst the batteries of a soueraigne will. he plaines , but of himselfe ; he cryes but onely to moue pitty ; he armes his hand with fury against his bosome , and with redoubled blowes smites his breast , belieuing he layd hard on his hart the while , as complice of the crymes , whose punishment he carryed . what shall he do ? the night steales away insensibly , and the light which shall succeed his darknesses , is not to shine , but to shew him the way to the tombe . sleepe hath already taken its leaue of his eyes , for feare of being drowned in his continuall teares . repose abandons his spirit in feare of death which possesseth him . in so much as being reduced into a last point of sufferance , he apprehēds that euery sigh which he casts to the wind , is to be the last of his life . the remembrance of his faults so forcibly aggrauates the punishment , as he dares not thinke of them , but with the sorrow of heauing comitted them : a sorrow indeed , so powerfull , as disarmed the diuine iustice of its thunders . this great king lifts vp his hart through feare deiected , & constraines it to seeke for hope in that midst of despaire . he humbly cōfesseth the truth of those crymes , but with the same tongue wherewith he publisheth them , he protests before his god , & his iudge to commit them no more ; and for assurance beseeches the same god , and the same iudge to cast downe his eyes into the depth of his soule , to see the feelings therof ; in so much as he was heard . isay the prophet receaues commaundement to reuoke the sentence of his death , to prolong the terme of his life , and to make the sunne turne backe for some part of its way . o admirable goodnesse ! the whole course of the vniuerse is chaunged , rather thē to refuse a mans request who promiseth to god to chaūge the course of his life ! but what difference betweene the sentence which the prophet pronounceth on the behalfe of god to a guilty king , & that which god himselfe shal pronounce on that great day of his iustice to the criminal soules ? they are both verily two sentences of death ; but the one is signified in time by a lyuing man , to a man that is liuing yet ; & the other is proclaymed out of time by a god , to spirits which are criminall , & incapable of repentance . besides , we see how the first sentence was reuoked through grace , while the other remaines inuiolable by reason . mercy moderates the rigour of that there , & iustice augmēts the paine of this heere with an eternity ! o most dreadfull sentence ! there was with the persians a certaine prison , whence the guilty were neuer to go forth , which they called by the name of lethe , as who would seeme thereby to represent a place of obliuion , & where the thoughts of men do neuer approach . this prison may well be compared to that of hell , from whence the thralls do neuer get forth , nor where the happy spirits do neuer descend in thought . it is a place of forgetfulnes , since god remembers not the wicked soules , but to cause them only to be tortured by the instruments of his iustice : they haue no other dwelling then that of their sepulchers , cryeth out the psalmist ; which is as much to say , as they shal be buried eternally in the tombe of hel ; or as s. augustine saith , they shal be full of life in the midst of their torments , in being alwaies renewed againe amidst their paynes , without euer dying . o cruell life ! seing it is more vnsupportable then death ! let the most afflicted soules appeare , forsooth , vpon the theater of their martyrings ; let iultius recount at large the history of his sufferāces . let persindas represent to vs sensibly the cruelty of his punishment , at the light of the sunne , where he is exposed al couered with honey to the mercy of the flies . let lepidus crassus communicate with vs through contagion , a part of his euill at such tyme as they straitly bound his body to a carkasse , to the end the stench might serue as a torturer to tyrannize his lyfe to death . let phocinas the locrian , shew vs clerely by the light of the fire which consumed him , the torments wherewith he was tyrannized , in feeling himselfe by little and little reduced into ashes . let pamindus the philosopher expresse to vs , in the amazement of his mortall silence which the punishment of his tongue cut out had brought him to some feeble dolour of his smart . let lysander buryed in the brasen bull by the tyrant of syracusa make vs to heare the sad accents of his cryes for to publish with the language of his plaints , the truth of his torments . let lelius cooles discouer in his countenance , the terrour and the anguish of his hart , vpon the cliffes of the sea , from whence he was cast downe headlong . let martius neuola mixing the wind of his sighs with those that enkindled the flames which consumed him , conueigh to our eares the sad harmony of his last groanes . let virgilia the wife of lertius the romā , relate to vs at leasure the traunces of martyring of a hart impoysoned by the cūning enemy , who by litle and litle extinguished her in a long course of yeares , to make her sensible by degrees of all the rigors of death . let emilia represent to vs , in her despayre , the anguishes of a dying soule , amidst the presse of her disastres . let the wyfe of brutus send to our eyes the smoake of the burning coales , that consumed her bowels , to let vs feele the heat wherewith she was burned . let messina , before she pluckt out the hart from her bosome , partake vs with her torments , where through a sentence of her fury , she condemned her self in making the one part of her body to serue as a hangmā to destroy the other . let eugenia making a halter of the silke of her harpe , giue vs some testimony of the dolour of her precipitous death . let cleopatrae infect the ayre with the poyson , which deuoured her life , for to make vs companions of her euils . all these kinds of martyrings , these tortures , these dolours , these vncouth tormēts and these euils without example , and these tyrannies exercised by men , more cruell thē tygres and beares , can admit no comparison with the least paine of the damned . the thornes of these sufferances , are roses ; and the bitternes of these anguishes is but hony . one moment of the paines in hell is more intollerable then an age of afflictions in this world . let them lend their eares to the lamentable cryes of ampilaus king of the pyroti , when as being fastened to his rich couch with the rude chaines of a thousand dolours procured through a sciatica , his torments pluckt out the hart from his bosome without snatching away the life , and with a cruell encounter drew his soule to his lips without suffering it to go forth . to bewaile the rage whereto his euill had brought him , makes him to throw out fire by the eyes , rather then to power out water ; to complaine with sighes , of the excesse of his sufferances , learnes him a language so dreadfull , as the noyse of thunder is not more terrible thē that of his voyce , made hoarse with the force of crying . they do well to decke his bed with the richest ornaments that may be found , to bring him rest , while his body is a bush of thornes , wherewith his soule is straytly hedged in : in such sort , as the points of its thornes do afford him a thousād prickes of dolour & martyrings , whose very thought is full of horrour . they may cast their lookes of pitty on him long inough , while cruelty , which incessantly butchers him , makes them so feeble in his succour , as he alwaies breaths in the death of his paines without being able euer to dye . but turne we the medall , and lend the eare of our imagination to the warnings of of that great king pharao , bound in hell on a bedd of deuouring flames , which burne without consuming him , and which consume him , without reducing him to ashes . what inequality of euills , and what difference of cryes ? the one in tyme feeles very piercing dolours vpon a couch of thornes , and the other suffers a thousand paynes , all eternall , vpon a bed of fire . he there yields vp his miserable lyfe , to the last shocke of a cruell torment ; and he heere reuiuing allwayes of his ashes amidst his punishment , lyues not but to dye in his sufferances of a death eternally lyuing . the former comforts himselfe with the hope of a tombe , & the latter finds increase of his torments , in the despayre of euer seeing an end . let them thinke a litle on the sensible tormēts , wherwith tegonus , that great prince of almaine was afflicted , when as his hart serued before hand as a coffin for the worms , which gnawed him without cease to deuoure his lyfe . a punishment as cruell as prodigious : this was a lyuing death , gliding in his bosom , where it forged darts of incomparable dolour for to martyr him withal . he wants for nothing in the midst of his greatnesses , and yet wants he all , since all fayles him of his content . his subiects are about him to receyue his commaundements , but he knowes not what to commaund them for his succour . the remedyes they offer him are vnprofitable in the ignorance of his malady ; for the skilfullest phisitians of them vnderstand not the cause therof , which makes thē ingenious without thinking of it , to afflict him a new , in steeping his mouth with a thousand sorts of bitternesses . he cryes out in the extremity of his languours , but ech one by his eyes makes answere to his tongue , in weeping at the noyse of his sobs and his complaynts . and after hauing suffered as many deaths as he sent forth sighes , he payed at last the tribute which he owed to nature . cast yet the view of your imagination vpon the backside of the medall , to heare the cryes , a great deale more hideous , of another prince abiding in hell , being touched with the malady of a worme which gnawes him eternally , without deuouring him . he sees all his subiects about him , as culpable as he , but in the astonishment they are in , they answere him but by the eyes only , as vnable to succour him , or to helpe themselues . the deuils are his phisitians , who not knowing the meanes to cure him , inuental sorts of punishmēts to tyrannize his soule . but what difference of paynes ? that prince of the world findes this consolation in his afflictions , that after the wormes shall haue deuoured his hart , his life shall haue an end with the end of their prey , and consequently his punishment . and on the contrary this prince of hell , finds alwaies the begining of his euills in the end of his paines . the worme that gnawes him , is immortall like as the prey which it deuoures : in so much , as his dolours remaine extreme in their excesse . the one turning his face to the tomb-wards , beholds there his sufferance buryed with him , and the other sees himselfe buryed yet lyuing within a tombe of fire , which through a cruell property entertaines that which it burnes , to the end it may neuer wāt matter . what may be imagined more insupportable , then the torment wherewith charles king of nauarre dyed of ? the phisitians knowing he had a very little life left him in the body , employed this vayne deuice for his comfort , forsooth , to sow him vp in a sheet steept in aqua-vitae , of purpose to prolong his life ; but the ill lucke was , that the seruant who had sowed him therein , burnt the end of his threed insteed of cutting it asunder , where to say better , he burnt the whole sheet , and the king that was shut within . represent we to our selues now the fearefull cryes of this vnhappy prince , who being enchayned in a straite prison all of fyre , casts forth the last sighes of his life , in the flames , quickened with so excessiue an heate as they may not be compared but to chose of the fornace . they come to his succour , but death at that instant , touched with pitty , preuents the helpe they could afford , in finishing his euils with the end of his life . but looke we yet still in the backeside of this madall , vpon the torments and cruelty which a new king suffers in the midst of hel , being fast enchayned within a burning prison , where he alwayes burnes without euer dying . what difference of torments ! the one is left to the mercy of deuouring flames , being watered with a water which increaseth the heat ; imploying in vayne for his succour , the endeauour of his voyce ; & the other enuironed with despaire , endures the paine of eternall fire , which burnes him without taking away his life . you see very sensibly , o you soules of the world , how the payne which one suffers in this vale of teares , cannot be compared , how cruell soeuer , with the least dolours of the dāned . i i graunt the stone , or grauell , the wind-cholicke , the sciatica , and a thousand other maladies besides , deliuer you into a restles combat of punishments , and torments , yet their sharpest fits , their piercing points , their gaul , and their rigours are true pleasures , ioyes , and rauishments of spirit , in comparison of the sufferings of soules eternally criminall . let lucius fabius maintayne as long as he will , in the discourse of his miseryes , how the last day of his lyfe had lasted three monthes , he lyuing the while without being able once to close the ey-lids at the approch of sleep . let theocrates , publishing his vnhappines , vaunt contentiously in the presence of the most afflicted soule , how he had lodged thirty six yeares in a bed , in cōpany with a thousand sorts of payne , which visited him one after another . let the vnfortunate caricles , trayling without cease the durt of his body , through that of the streets of athens , for the space of sixty yeares , moue cōpassion in the harts of those , which neuer had it , in consideration of his misery ; yet is the lamentable history of al these euils a very canticle of ioy and gladnes , in comparison of the sufferances of the damned . for if fabius haue watched three monthes in the world , cain neuer sleeps in hell : if theocrates haue passed his thorny life in a like couch , & that he neuer came forth to re-enter into the tombet ; it is fifteene hundred yeares or more since the richman hath lodged in a bed of flames , in the midst of hell , without hope that the ice of death shall euer slake the heate of its fires . let caricles trayle his liuing carkasse , in the diuers wayes , which lead him to the tombe , he finds yet a port after so many stormes ; but pharao may be dragged long inough , by the deuils in hel , ere there be any death , or sepulcher for him , which may afford him an end to his paines . so as the difference is so great betweene the euills of the one , and the punishment of the other , as one cannot thinke of it , but with a profound astonishment : how profound , o lord , are the abysses of thy iustice ! you soules of the world , pul off the veyle that blinds you so ; breake you the rackes of your passions , that with-hould you in your vices . to what purpose , thinke you , is a moment of pleasure , while it robs you of eternal glory , and brings you forth a hel of dolours ? a little shiuering of a feauer makes you to quake for feare . a fit of heate makes you to breath the aire of a burning life , & to sigh at once with the ardour which consumes you quite . alas ! what would you do in hell , where the cold of ice , where the heat of the flames shal by turnes tormēt you eternally ? one glasse of a potion , one little twitch with a launcent , two nightes without sleepe , within a bed very softly made , brings you to the last gaspe . ah! what shall it be in those darkesome places , where a gaul , more bitter then gaul , shal be alwaies in your mouth ! where a thousand strokes of the launcets of fire shall pierce you , not in the veyne , but to the hart , with a wound alwayes bloudy , and euer new , for to eternize the payne thereof ; where a perpetuall vnrest shall banish rest for euer from your spirit , and sleepe from your eyes . there was a great personage of our tyme who had so great a horrour of medicines , that al the euils whose dolours he had proued were a great deale lesse sensible to him then their bitternes ; in so much , as after he had tasted the gaule thereof diuers tymes , this cōceipt came into his mynd , that when there should be no other punishment in hell then that of taking continually medicines , it would be insufferable . but i should thinke that if all the gaule , and all the bitternes of the earth were put together in a vessell , one would take that liquour for imaginary nectar , in comparison of the puddle , & salt waters , whereof the damned are made to drinke . bethinke your selues , profane spirits , who establish in the world the foundation of your repose . open your eyes to behould the disastres which enuiron you . you seeke a paradise on earth , but you find not in it , any other center then hell. what pretend you ? pleasures can accompany you no further thē the tombe , you must quit their company wirh life . now what a griefe hath one in dying to abandon the seat of delights for to enter into that of torments ? admit , one had passed very pleasantly a hundred yeares of life , at the last moment of that tyme , what satisfaction remaines him thereof , since by the law of diuine iustice , it must necessarily ensue , that euery one in his turne shal be gathering the thornes of all his roses ? euery ioy hath its sadnes , euery fortune its crosses : so likewise may we boldly say , that euery pleasure hath its payne . if we let our first life runne out in contentments , the latter shal become immortall in punishments . this is an inuiolable decree pronounced by god himselfe , vpon the mount of caluary , that he who will not follow the way which he hath taken vpō him ▪ for to go to heauen , shall neuer enter therin . flatter not your selues , you princes of the earth , who being raysed vpon thrones of snow and smoke , forget your selues so much in your greatnesses , as you become idolatours of your good fortune . if you be borne puissant , consider how your power is of glasse , and that with all your treasures you shall not be able to purchase a moment of assured life . all the aduantage you haue aboue others , is to be able to hide your faults with the more artificiousnes , vnder your sumptuous habit ; but vpon the vncertaine day of your death , shall you make demonstration of your misery ; and the corruption which you carry within , must necessarily appeare without . thinke you that the empire which you haue heere beneath , extends any further then the sepulcher ? euen as at your birth you were wrapped in clouts ; so likewise dying , wil they be foulding you in a sheete , how rich soeuer you be . and your diademe shall remaine in your pallace for to crowne others withall , in the selfe same way where they are to follow you , since they likewise are continually to dye . but this is not all , you are also to passe the examine of your life before a soueraigne iudge , and dreadfull in his iustice. you shal haue no other succour thē that of your workes . if they be good , their recompence is prepared ; and if they be naught , then paynes attend them . in what amazement , and in what terrour is a soule brought vnto before the face of his god , whiles his crymes accuse him , and condemne him to euerlasting fires ? o how the iudgements of god are different frō those of men , cryes that great saint ! you delicate soules , whome a little griefe makes to looke pale with feare , astonishment and feeblenes , what will you do in hell , where euills are in their excesse , without finding any end in them ? the noyse of a fly troubles you , and that of a caroch hinders you from sleepe . ah! what shall that be in those darcksome places , where the dreadfull cryes of the torturers , and of the guilty shall continually strike your eares ? if you passe but one might only in the world without a winke of sleep , you fall to complayning after you haue fetched a thousand & a thousand sighes , in expectation of day ; & there below , within those obscure dwellings , the darcknesses are eternall , like as the disorders and disquietnesses are . one winters day killes you quite within the goodly prisons of your chambers , & a summers-day within that of your halles , built of proofe agaynst the heate of the sun for to auoyd alike , the incommodityes both of cold and heate ; and in hell shall you alwayes burne , if the cold of ice doe not giue you some respites to the tormentes of your fires , and by that meanes one punishmēt come to succeed another . hēce it is that the prophet cryes ; lord haue pitty vpon me , in the day of thy iustice. o day full of horrour & amazement ! where the liuing flames , after they haue deuoured the world , shall prosecute the guilty soules in the deepest abysses , for to exercise the iustice of the omnipotent ! what vnprofitable cryes , what vaine lamēts ! they may sigh long inough , for the voyce of their repentance shal be so feeble , as it shall not be able euer to cōuey its accēts to the cares of god. but what disorder also of a iust cruelty ? the innocent shall curse the guilty father , and shall reioyce in his torments , as in so many effects of the diuine iustice ; for the punishments of the damned make a part of the felicity of the happy spirits , reioycing in the iustice of god , as well as in his mercy . the cryes of the accursed soules , o lord , are as so many canticles of thy glory , since they publish incessantly the truth of thy iustice. o impious soules , in your voluntary blindnes ! why will you not suffer your reason to see how the pleasures you tast in this world , do bring the consequence of the euills , which you suffer in the other ? when will you confesse , that the hope which makes you to imbrace with so much affection the future , is vayne and deceiptfull , & that it hath for foundation of its promises , but the argument of your misfortunes . you run after imaginary goods ; & in the end of your carriers , you shall find but true euils . since repose seemes as naturally sweet vnto vs , why haue we not the eternity therof ? our lyfe is a new hell of annoyes and disquietnes , and yet neuertheles within the hell of this life , we build to our selues another hel , to lyue there eternally . what a prodigy of cruelty do we seeme to exercise agaynst our selues , for to sell an immortall felicity , for a moment of pleasures ? so as if the ioy which is promised vs , hath not baites which are powerfull inough to attract vs to it , let the payne which followes the offence , purify our desires , & iustify all our enterprises . o , how s. augustine makes , on this subiect , a sweet harmony to resound in our eares , when he sayth ; i loue thee not , lord , for the feare i haue of thy hell , nor for the hope of thy paradise , but rather for the loue of thy selfe . how many mercinary soules do we see in the world , who haue no other obiect in their actions , thē that of glory , or that of payne ; & in a word who loue not god , but for his paradise , nor feare him awhit but for his hel . what affectiō ? as if vertue had not charmes inough to make it selfe beloued without the helpe of recompence , and of paine ? alas , lord ! what manner of respects would the wicked affoard you in this world , if you could be without paradise , or if you had not a hell , for to exercise your iustice in ? since with all your felicities , & your punishments , they so deepely forget the greatnesse of your infinite glory , and your equall power , as to liue without yeilding to your diuine maiesty , but the least homage of thoght . who as if they were gods themselues on earth , regard not heauen , but to looke on the starres . my soule , loue then thy god , for his owne sake , since he is perfectly louely ; nor euer thinke of his paradise , but in thinking of him , since he is thy soueraigne good. feare him in like manner , without musing on the thunders of his iustice , with an amourous feare , which hath for obiect , but humility , and respect . so as , if in this world the good be alwaies good , content thy selfe with the satisfaction , which is inseparable to it . for vertue hath this proper to it , that of it selfe , it recompenceth those who put its precepts in practice ; euen as vice incessantly racks and tortures those , who follow it . all laudable actions produce in generous harts , certaine feelings of ioy , so extreme , as when renowne shall haue no laurels nor palmes for to crowne them with , yet he that is the authour of them , shal not cōplayne thereof , since he hath beene already rewarded for it , euen before he lookt for any certaine recompence at all . and the cōtrary is noted in pernicious & criminall effects . payne can hardly be seuered from the offendour , nor the hangman from the guilty . a secret torment glides in his entrailes , and himselfe serues as a hangman against himselfe , for to tyrannize vpon himselfe : so true it is , that diuine vertue of it selfe communicates the good of its nature , and vice the euill . but let vs not go forth of hell with our thoughts , for not to enter thereinto in effect . flatter not your selues so ; my dames , as to thinke that hell belonges not to you ; it is for the guilty . iudge your selues without passion , whether you be exempt frō cryme or no , since at all tymes , & at euery moment you offend god diuers wayes . if you will mount vp to heauen after your death , first descend into hell during your life , and represent to your selues liuely the deplorable estate , whereto the miserable are reduced ; i meane those soules , which haue lodged heretofore in as beautifull bodyes , as yours are ; and pursue you with your thoughts the toilesome occupations whereunto they are eternally condemned . you rise in the morning to take a liquour all of amber for its sweetnes , and of pearles for its price ; and going forth of your bed , you enter into your sumptuous cabinet , where your faire mirrour attends you , to represent you as faire as euer . there it is , where you consider at leasure the dumbe ▪ oracles of its deceiptfull glasse , of purpose to learne of it some new secret or other in fauour of your beauty , be it to shadow it with a little fly , or with some tresse of hayre , disheueled in disorder on your cheekes , & vpon your brow , least the wrinkles cause not a feare in your thralls . what new charmes , what graces neuer seene before , do you borrow from the care you take , to cultiuate the flowers of your face of earth ? you passe ouer at your pleasure three houres of tyme , and a full whole day if the humour take you , to teach your eye with what grace , how , and with what force it should cast its looke , for to wound the hart withall ; with what smiles , and with what proportion , you should open the mouth , to let the doble rowes of your pearles appeare , or rather to speak truly , of your rotten teeth , which incessantly deuoure the pleasures of your life . you shamefully lay open your bosome , all of snow , which melts with the glaunce of the eye ; and by a meanes which you haue taught it , you make it sigh with pauses , for to moue the rocky harts with its sweet pulses . what crime so playne to make the whole world guilty ? for the furthering of these errours , you dresse vp your body , all of dust & earth , with the richeh ornamēts , and then it is , that imitating the peacocke , you waxe proud of the beauty of your plumes , without casting your eyes the while vpon the miseries which serue you as foūdation . what turnings & windings of vanity do you fetch before your glasse ? but which way soeuer you turne , if you open the eyes of your spirit , you shall see the corruption which you couer vnder a fraile skin , bedawbed al ouer with a plaister . issuing forth of your pallace , you go to visit the temples to profane them , for insteed of adoring god , who hath guided your steppes thither , you make your vassals to adore you there , & through a guilty power snatch away the vowes , and sacrifices which belong to their creatour . you are now returned againe into your pallace , you count the number of your cōquests ; your naughty genius alwayes in action to deceiue you , persuads you to belieue that your eyes worke the same miracles , which the thunders do , since they wound the harts , without any feeling of the bodyes ; and in this beliefe you commit a thousād crimes of vanity . in the meane while a page comes to call you to the table , where all the delicious meates are serued in , by order , before you . and during the repast , after an eloquent parasite shall haue charmed your spirit , with the melody of prayses , which you deserue not , a musike of instruments charmes your eares with new allurements of sweetnes . they present in the plates of your latter course , the sweetest spoyles of the foure seasons . and while of custome the musitians are tuning the motect of your perfections ▪ you sollicitously enquire of some one of yours , what manner of weather it is ? if it chāce to rayne , you shut your selfe vp after dinner within your cabinet of pleasure , for to heare in particular the sweet voyce of a page , whome you cause to sing the ayre which best agrees with your passion . the rayne is blowne ouer , and the caroch attends you at the gate of your pallace , for you to walke abroad , in the company of those who are most agreable to you , into the forrests and parkes , whose wayes are bordered with flowers , and enriched al along with cleere fountaynes , where the water appears so limpide , as persuades harts with the dumbe language of their purling , to quench in their siluer streames the thirst they feele . in the meane tyme the sun is set , to cause freshnes to arise from the humide imbraces of its deere thetis ; and then it is , when the aire powres on the plants , the drops of the sweate , which the heate of the sun hath caused in it , during the tyme of its course , whiles the birds fall a bathing thēselues , in singing in the litle waters of this dew . the night comes slowly on , and its returne seemes to bring you a thousand pleasures ; for during the repose of its reigne , an infinite number of sunnes , whereof art is the workeman , hung vpon the seeling of your chāber , illumine its obiects for to make the beauty therof appeare . what idle discourses are there broght forth in iest ? the flatterers play anew their parts in the presēce of your blind spirit , and in their comedyes they represent to you , the fabulous history of your actes , worthy of prayse , with warrant of their credit , but full of reproch according to the truth . the tyme notwithstanding is slipt away , they call you to supper , where the appetite is contented with delicious meates , whose sweetnes art seemes to vary diuers wayes . after the repast , you returne to your cabinet , or rather into your terrestriall paradise , where the musike attends you , for to charme the senses of your eare , since those of the eyes , of the smell , & of the tongue haue beene satisfyed already . the clocke which euer wakes , doth admonish you , without thinking of it , how the night is slid away for to fetch vs day agayne , which sweetly constraynes you to passe from the repose of your waking to that of sleep , for to giue more liberty to your spirit to entertayne it selfe with dreames . but then to bring you a sleepe more sweetly , you still cause delicious musike to be sounded euen to your bed . the damosells bring in your bags , & prepare your night-stuffe , which attends you at your glasse , where before you vndresse your selfe , you admire anew the sweetnesses , the graces , the moles , the charmes , the allurements & the curiosity of your beauty , & with an idolatrous eye , you often cōtemplate the imaginary perfections of your face . thē glaūcing your eyes on the very same eyes , you loue them now more then euer , in remēbraūce of the new cōquests they haue made that day : your cheeks of lilyes & roses , your necke of iuory , your snowy bosom , & alabaster hāds ; these are the foolish termes of your seruants which haue part in this affection , as hauing contributed their power to the achieuemēt of these conquests . and then do you cultiuate yet more , according to your custome , by a guilty care , those roses and those lillyes of your feature , that they wither not in the absence of the sun , i would say , during the ecclypse of that of your eyes , whose sweet influences make them to blow forth . at last they lay you on a bed most refulgent , all gorgeous in riches , and whereon it seemes , as if the happy arabia had powred forth a part of its odours ; and to attract the sleepe more sweetly into your eyes , you cause to be sent for some pleasing musike of a voyce , which rauishes your senses with so much sweetnes , as they dye with ioy , without dying notwithstanding . are not these great pleasures , trow you , if they could last ? i speake to soules who seeke their paradise on earth . but the common calamity so preuailes , as these delights euē dy in their birth , & their priuation affords them a great deale more torments then doth their presence produce sweetnesses . let vs cast now our eyes at the last , on the backside of this medall , & consider the cruel metamorphosis of these contentments , in the intollerable punishments which eternally torment a damned soule . let vs behould the cruell exercise of its paynfull progresse in hell. you must take no great heed to the terms of day , of mattins , of euening , or morning-calles , whereof i serue my selfe in this ensuing description , for that i am forced thereunto , to keepe some order in my discourse . the deuils in the morning then , come to awake this damned soule , howbeit indeed , she sleepeth not a wincke through the dreadfull noyse of their howlings . these are the chambermaydes which fetch her out of her bed all of fire , for to conduct her into a cabinet all of ice , not of myrrors , for she durst not haue lookt thereinto , for feare of the feare of her selfe , so hideous and dreadful she is . these wicked spirits do help to dresse her after they haue made her take a draught of sulphure within a rotten vessell , where the worms do breed in sholes . one combes her head , and that with a combe of iron with sharp points which makes the bloud to follow . another colors her cheekes with the red of spayne with a pensill of fire . he there washes her face with puddle water , & scalding hot withall ; and he heere puts on a robe of liuing coales on her backe ; and in this equipage a new deuill more hideous then death presents himselfe to her , & serues her as an vsher to conduct her to a burning chariot , to conuey her not to a temple , but to the foote of a dreadfull aultar , where she is cruely sacrificed without loosing her life . they lead her afterwards in the same chariot into a dismall pallace , where she finds the tables couered , and set with all sorts of poysonous and contagious serpents , wherwith they feast her . all that dinner while a hideous noyse of howlings , and dreadful cryes , serues for the musike to charme her eares withall . after repast is she brought backe agayne to her cabinet , where all the obiects of horrour , and amazement are assembled togeather for to afflict the sense of her sight . and after that , a deuill sings her an ayre , whose ditty is the sentence of her condemnation , and this verity the burden of it , how the paynes she endures shall be eternall . what a song ? the tyme of her walking approaches , they bring then the fyery chariot before the gate of her darkesome pallace . she mounts into it , and thence rage despayre , fury and cruelty draw her into an obscure forrest of cypres , where the owles and rauens do screech incessantly ; so as she heares but the noyse of death , not being able to procure death . she is now returned , she finds the same table spread agayne , and with the like cates , whereof she feeds of force , to the noyse of a like musike to that of dinner . being risen from table , the deuill that hath the charge to wayte vpon her , comes againe into her cabinet and sings her likewise the same canzonet of her dreadful sentence , with the selfe same burden as before , how the paynes which she endures shal be eternall . in the meane tyme they bring her to a bed of thornes , whereinto they cast her at such tyme as she was wont to take her rest in the world ; and thus passeth she ouer the night in these torments , without euer seing any end thereof . is not this a fearefull life ? behould , my dames , the exercise of those who haue imitated you in your pleasures . behold the employments of their whole progresse . these are no fables i tell you , for like as the noise of the swindge of the world doth hinder you from hearing the sweet harmony of the motions of the heauens ; so the selfe same noyse seemes to hinder you likewise from vnderstanding the hideous cryes of a cain , of a pharao , of an impious richmā , and of a thousand of others your like , who haue hitherto after so lōg a tyme beene burning in hell , and so shall burne for euer , without hope to see any end of their panes . that depends now on you , my dames , to chuse to you one of these two liues heere . if you be tasting of hony in your youth , you shall haue but bitternes in your old age . if you gather the roses in your spring , the thornes shal be reserued for your winter . chuse hardly , behold your selues expressed as vlisses at the entrance of two wayes , far different the one from the other . that of vertue is stwowed with nettles , and couered with stones , & that of vice is enamelled with flowers , and bordered with brookes , whose sweet murmur inuites you to follow the traces of their course . so as if you would needs know , where both these ways do termine themselues ; the one in eternall death , and the other in life . and herein the example of an infinite number , which haue beene saued by the one , & lost by the other may seeme to put you out of doubt . all the saints , & in word , all those who are in paradise haue held the first , & al the dāned haue wretchedly followed the other . demaund you of the rich-man what way he tooke ? he will answere you , that he hath alwayes walked vpon flowers , & that he neuer met with thornes , till the arriuall at his sepulcher . make you the same demaund of lazarus , & you shall heare of him , that he hath neuer trod but vpon the earth , all couered with bryars , nettles , and sharpe stones , and that euen at the end of his trauailes he found the beginning of his glory . thinke not , my dames , to be gathering of the flowers in this world , and then to be reaping of the fruits in the other . all things are created in a species of contraries , which serues as a ciment to hould them togeather . the faire weather of your life seemes to menace rayne at your death , and god graunt it be not a floud of vnprofitable teares , where without thinking thereof , you find not your shipwracke . the calme of your daies presages the storm of your nights , and take heed you find not some rocke in the tyme of the tempest . i must needs confesse , how the poets haue hid very excellent verities vnder the veyle of their fables ; that cerberus with three heades , whome they figure to vs in hell , is nothing els but the deuill , who as a monster of many heades eternally deuours the damned . their ryuer of cocytus , or phlegeton , demonstrates to vs the tormēts of death . the lake of auernus where troubles and sadnes inhabite , what els may it seeme to represent vnto vs , then the dismall dwelling of the wicked spirits ? the great famine they faigne of tantalus , le ts vs cleerely to behould the scarcity and penury of all goods which the damned haue . the vultur of titius which incessantly preyes on the hart without deuouring it , doth figure nought els , then the worme of vnprofitable repentance , which gnawes without end those vnhappy spirits . the wheele wherin ixion is tortured , as likewise the pitchers which the danaides filled in vayne , are as so many witnesses of the eternity of paynes of the damned soules ; which lets vs see how euen those who establish their true paradise in this world , haue built thē without thinking of a hell in the other , where they are euerlastingly punished . o cruell eternity ! what torments dost thou truly comprehend in thy long durance there beneath in hell , where a million of ages in punishments cānot forme a first moment of some end ! after one hath endured and suffered an infinite nūber of paynes , during as many years as there hath been instāts in the tyme since the birth of the world , may he not wel affirme , that he had liued in those torments , but for the space of an houre only , if he were to liue alwayes in dying , & alwaies to dye liuing , in hell , without release or respit ? my dames , i speake to you , because you haue the spirit wādering in vanity . if you sigh for anguish in expectation of a day , vpon a bed of roses , with what impatience will you be rackt in hell , during those eternal nights ? you shun the breath of the fire , and the burning of the sun , as the enemyes of your beauty ; why feare you not rather the tanning , and burning of the eternall flames ? let me dye rather , sayd nero's wyfe , then to become foule and wrinckled . would you be conseruing your beauty which is so deare vnto you , for a few dayes , and liue without it eternally in hel ? if you could but behould the foulnes & deformity of one damned soule , the onely remembrance of the horrour , and amazemēt of that obiect , would be an intollerable punishment to you . if nature haue not a stronger tye of loue then that wherewith it hath enchayned vs with our selfe , is it possible , my dames , that you can exercise such a cruelty against your selues , as not to wish to liue cōtent , but in the world , where your pleasures are like to dye with you ? if hell affright you not for its punishmēts sake , let the eternity therof breed a terrour in you , to be vnhappy for euer . to be in the cōpany of deuils for euer , doth not the thought thereof only seeme to astonish you , since there is nothing more true then it ? if nature , as a step-dame , hath denyed you the fortitude of men , at least it hath giuen you the force of a spirit , for to know your errours . loue not your beauty but to please the angels , rather then men , since it is a diuine quality , whose admiratiō appertaynes to them . to burne alwayes ! alas . seeme you not to resent , in reading the lamentable history of the punishments of fire wherewith the damned are tormēted , some little sparkle of its flames , through a strong apprehension of incurring one day those paynes ? i speake heere to thee , who readest these verities , to bethinke thy selfe of this singular grace , which god seemes to vouchsafe , in permitting this same booke to fall into thy hands , so to discouer this sētence , which i haue signifyed to thee on the behalfe of god ; that if you change not your life , you shal be damned eternally . o cruell eternity ! o my soule , thinke alwayes of this eternity , what torments soeuer thou sufferest in this world , say thou alwayes with iob , my euils shall one day haue an end . o how happy was this man to be exposed on the dunghill of al the miseries of the world , as on a moūtaine , where tuning the harpe of his feelings , and of his passions , to the key of his humility , & of his patience , he sung the glory of his lord in the midst of his infamy . what canst thou suffer heere beneath , more cruell then the paynes of the damned ? and yet if thou shouldst euen suffer a part of their punishments , without the priuation of grace , thou shouldst be happy , because those euils would termine one day , to the fruitiō of thy soueraigne good . then trample thou the thornes vnder thy feet , giue thy selfe in prey to dolours & sufferances , nor haue thou euer any other consolation then that of iob , in saying without cease , my euills heere shall one day finish . the houre of death . we mvst dye : this is a law of necessity ▪ whereof himselfe who made the same , would not be exempted . we must dye : this is a sentence pronounced , now for these six thousand yeares , in the pallace of the terrestriall paradise , by an omnipotent god , whose infinite iustice hath not spared his proper sonne . we must dy : all such as hitherto haue beene , haue passed this way ; those who now are , do hold the same ; & they who are not as yet in approching to the cradle , do approch to the sepulcher . we must dy : but we know not the hower , the day , the moneth , nor the yeare : we know not the place , nor the manner of the death , whose paynes we are to suffer . we must dy . since we hould the life but as borrowed of him that created the same . we must dye , it is an euil that hath no remedy ; al our children must dy , as our fathers did , after they had shewed them the way , which our grandfathers had tracked for vs. we must dy at last , since we dy euery hower , because the aire which we breath , being none of ours , we cannot serue our selues of it , but as others do in passing on till to morrow . we must dye , since that all which is in vs continually tends to death , without release or intermission . the very fetchings of our breath are counted , as well as our steps . in so much as all our actions are not wrought , but for a certaine terme , whence tyme conducts vs by litle and litle to death . we must dy : this is a verity which experience proclaymes to all the world ; and to the end no man may euer doubt thereof , the sonne of god hath signed the sentence with his bloud on the mount of caluary . you must dye great monarkes , what markes of immortality soeuer you haue . be you as eloquent as you will , demostenes is dead ; be you neuer so valiant , alexander is layd in his tombe : if you haue force for your inheritance , sampson is buryed vnder the ruines of the temple which he demolished . if you be faire , absalom is reduced into ashes . if rich , cresus is no more of the world ; if wise , salomon is now not lyuing ; if happy , dauid is expired in the midst of his felicities . in fine , what quality soeuer you haue , it is alwayes inseparable from the mortall condition wherein you are borne . you must dy and appeare in this fatall couch , not with your gorgeous attire , nor royall mantles , but rather with shirts , well steept in a cold sweate , where your liues are to run shipwracke . to cary your crownes vpon your heads , they are so feeble , as they cannot endure the weight . to hold your scepters in your hands , candles rather would beseeme you better , to affoard you light to find the sepulcher . your subiects are already assembled about your beds , to see anew this verity , that you are all equall in the necessity of dying . those titles of maiesty , which they affoard you , haue no more grace with them amidst your miseries . me thinkes , in truth , it is very much to call you men , since you begin to be no more so . it is euen iust now that you are to dy , the day is come , the hower approches , death is already on the way to your pallace , you may do well if you please to put your souldiers in centinell , for to stop him in the entry . behold how he knockes at your chamber doore , you must necessarily vouchsafe for to speake vnto him , since he comes on the behalfe of god , to signify the sentence of death vnto you . i doubt me that you haue the spirit much occupyed , in the apprehension of your present affayres , and that you would willingly put of the accompt to some other day , but that may not be ; tyme hath strooke the houre , which is to beare sway at the end of your daies . what sighes , what sobs , what plaints cast you forth to the wind ? the remēbrance of your greatnesses past torments you now , while your guilty consciences put your soules on the racke , like as the dolours already haue put your bodies . for to cast your eyes vpō the guilded seelings , were to increase the horrour of the sepulcher which they prepare you . to behould likewise your courtiers who stand about you , the displeasure you find to leaue them , makes you to turne your view another way . whereas it were better to set your eyes on the approches of death , and in the feeling of your present miseryes , to publish in dying this verity , that you are but ashes , durt , & corruption . diogenes was walking one day in a certaine churchyard , where he entertayned his sad thoughts in the meditatiō of death , at what tyme alexander surprized him by a suddaine approch , & demaunds of him what he was doing in so dismal & solitary a place ? i am busied , said the philosopher , in seeking out the bones of philip your father , amidst so great a number of these you see heere , but the payne which i take is vnprofitable , because they are all equall . this answere is full of mysteries , for it seemes to represent vs to the life , this verity , that the greatest kings of the world differ not awhit , but in goods and greatnesses only , from the wretchedst that are , since in the tombe they resemble ech other so much , as it were impossible to marke any difference betweene them . but me thinkes , the houre is already spent , and that death knockes harder now at the chamber doore then before . behold how he enters in , carrying his sithe in the one hand , & an hower-glasse in the other , to let vs see that if he mow the hay of your life with his sithe , the sand of the hower-glasse which he carries , being taken for the foundation of your vaine-glory , is euen now run out ; so as if there remaine any little behind , it is but only to giue you leasure , to open your mouth , for to cast forth the last breath in this last moment . o fearefull momēt , wheron depends the eternity of glory , or the eternity of paine ! this is that last breth which condemnes , or iustifies all those who haue gone before . o fearfull moment , wherin is pronounced the sentence of our second life or death ! o fearefull moment , since it presides the birth of our wretchednes , or of our felicity ! o fearefull moment , wherein all our good , or euill consists ! o fearful moment , wherein paradise is offered , or hell afforded ! o fearefull moment , wherin we are made companions for euer of the angels , or of the deuils ! o fearfull moment , where the soule before god , findes the eternall recompēce of its good deeds , or euerlasting paynes of its crimes ! o fearefull moment ! what ioyes , what sorrowes , what pleasures , and what dolours doest thou comprize in thy short durance ! as often as i thinke on thee , i do tremble with feare , for this moment is a great deale more dreadfull , then death it selfe . this only moment is it , my soule , whereupon the eternity depends . imploy thou all those of thy life vpon the thoughts of this last . thou approchest vnto it euery hower , euery instant robs thee of somewhat of thy former life . whatsoeuer thou doest , thy body doth nothing but dye , & from its transitory life , depēds thy eternall life , for out of the earth canst thou merit nothing for heauen . thinke thou alwayes on this last moment , where crownes and punishments are prepared ; crownes of an infinite glory ; punishments of a dolour immortall . all thy actions shall there be receiuing their price or paine : price of paradise , or payne of hell. hence it is that the prophet cries ; i shall remember the day of my death for to liue eternally . cast your eyes now vpon those kings , extended dead vpon their rich couches . what say i , those kings ? can maiesty & corruption be compatible together ? what apparence of beliefe , in beholding them to be such , that they are kings ▪ since all their royall qualities are dead with them ? would not a man say , they were heapes of earth , so raysed aboue the earth , where the worms are beginning to take their fees ? approach to this fatall couch , you proud spirits , who measure the globe of the earth through this vayne beliefe , that you merit the empire of it , and in your imagination contemplate the while those that possesse them in effect , and you shall behold them quite through teares laied stretched at your feet , without pulse , & without motion . their maiesties are full of horrour , and miseryes in their turne haue taken hold of their owne , since they are all borne mortall , and consequently miserable ; what strange metamorphosis from colossus's of greatnesses , quickened with a lyfe full of splendour and of glory , to be chaunged in an instant into an heape of durt , whose putrifaction infectes the whole world ? you monarkes , kings , princes , be you idolatours of your greatnesses as much as you please , i attend you at the end of your carriere , to let you see on the backside of the medall , that you are but corruption ; & if you doubt thereof , let him that suruiues another , approch to his tombe , & he shall sensibly know , that there is nothing more true in the world . thou miser , approch to this mournfull couch , there is place inough for thee . thou needs must dye , the houre is strooke ; but tell me , how much gold and siluer dost thou leaue in thy coffers , and to what end serue they but to purchase thee hell ? thou must yield an accompt of thy extortions and oppressions . death comes to summon thee on the behalfe of god , to appeare within an houre before the tribunal of his iustice , to heare thy sentence of death pronounced by his owne mouth . what wouldest thou not giue to prolong , yea but a day onely , the terme of thy departure ? but all thy treasures cannot buy thee a moment of lyfe , thou must dye . o cruell necessity , and yet more cruell the dolour , which now seemes to martyr thy soule ! thou must dye ; thou maiest weep long inough , for death is blind ; thou maiest cry as fast as thou wilt , while he is deafe ; for to hope that the greatnes of thy miseryes may mooue him to pitty , he neither hath hart , nor bowels ; & if he liue notwithstanding , it is for nothing but to enforce al the world to dy . thy houre is come thou must dye ; alas ! how many deaths dost thou suffer , ere thou loosest thy lyfe . thou leauest thy children rich , it is true ; but dyest miserable thy selfe , in the state of damnation . behold thee well recompenced for the paynes thou hast taken , in heaping so much wealth , forsooth , to loose thy soule ! cruell to thy selfe ! thou hast not lyued , but for others . infidell ! thou hast betrayed thy selfe . murderer ! thou hast snatched away thy lyfe , with an vnnaturall hand , imploying thy care to fil thy coffers with gold and thy soule with crymes . you misers , if you read the history of these verities , deriue your profit frō the domage of others , & for the auoyding of these piercing griefes , and the intollerable dolours of this last momēt of life , imploy all the others to thoughtes of the eternity of glory , or of payne . and imitating the prophet , say with him : lord i wil remēber me of the day of death , for to liue eternally . you must appeare , my dames , ech one in her turn in this lamētable couch . the watch which death seems to cary in his hand , hath strooke the hower already of the departure of the fairest . she must needs dye , but assist , i pray , at this sad spectacle . me thinkes i see her now farre different from that which she was wont to be . alas ! what a chaunge ! i seeke for the maiesties which i haue sometymes seene in her brow , and i find nothing els but horrour , and amazement there . i demaund of her eyes , what is euen become of them , for they are buryed so deepe in her head , as they but loose sight of them who seeke for them . her cheekes as sticht one to the other , do hinder her from opening the mouth , in such sort as her tōgue can speake no more then a sad language of sighes , to call vpon pitty , to contemplate her miseryes withall . her armes very carelesly stretched forth , euen dy with their feeblenes ; in fine her body of earth deuoures by little and little the flesh that couers it . who would say now , seeing this dame in the state whereunto she is brought , that she was the other day the fayrest of the citty ? her company was a duncing with her at such a tyme , where all the gallants that were there , fell a striuing to court her most . one valued the gold of her hayre ; another the iuory of her teeth . this heere , admired the snow of her bosome ; and he there , the alabaster of her hands . the casts of her eyes did wound many of them , and the allurements of her graces , increased yet the number . the more indifferēt to loue , would become great maisters thereof , with the sight of her perfections : and yet neuertheles is it true ( a strange thing ) that her hayre heertofore of gold , and now staring as it were , hath lost its lustre ; that her teeth of iuory are become blacke with the blast of death ; that the snow of her bosome is dissolued ; that the alabaster of her hands is faded ; that the species of her eyes are dulled , so as if they wound as yet , they are but the woūds of pitty . that her graces are without grace , and that in fine all those , who admired the same heertofore , come to repent themselues , and such as had loued her when tyme was , are now displeased with themselues , for hauing euer so much as dreamed of her . what cruell metamorphosis , my dames ! if you cannot giue credit to the faithfull report , which i make you of these verityes , cast but your eyes vpon this doleful couch , and you shall see a lyuing image of your self , or rather a dying of one , now brought to the last extremes . you make such accompt of your charmes , behold them in the tōbe ; you prize your bayts so much , contemplate the same in ruine ; you cherish your sweetnesses so dearly , consider their feeblenes ; you make a shew of your deliciousnes and your alluremēts , behold to what passe they are now brought . vaunt you of the roses of your face , as much as you please , they are no more but thornes . if you lay forth to view the whitenes of your delicate complexion , see you not how pale now dolour harh made it for to take away its beauty ? all those lockes so curled in nets of loue ; all those eye-browes so carefully elaborate with a trembling hand ; that face so washed and plaistered ouer with a secret art ; those paynted lips ; that necke so erected through force of endeauour ; those curious actions , those smiles , those vn-voluntaries of hers , and all those agreable fashions are vanished now in an instant , and horrour and dreadfulnesse possesse their place . alas ! how the pourtraite of this dame ▪ which i see there hanging at her beds head , is differēt far from its originall ? the shadow of that body moues to loue , the body of this shadow to pitty . the allurements of this liueles image are all full of charmes , and the draughts of this beauty yet liuing , wounds with feare , insteed of loue . the hower in the meane tyme seemes to passe away , and she must dy . alas ! what dolours do they feele in this cruell departure ? from what payne are they exempt ? this poore dame beholds her selfe abandoned of all the world and which is worse of the phisitians themselues . she sees not but by the light of mortuary torches , which are lighted round about her bed . a confused noyse of sighes & plaints doth smite her eares ; her owne sauour begins to infect her , and her feeling is exercised with the sufferance of a thousand sorts of paynes , and all very different in thēselues . whatsoeuer she beholds afflicts her , because all the obiects which are represented to her , do carry the image of her dolefulnes with them . her parents & her friends are about her indeed , but they are as so many executioners that put her hart vpō the racke by reason of the griefe she feeles to forgoe them for euer . her only brother comes to her , to giue her a kisse , all bedēwed with teares , and his moaning plaints do euen plucke out the hart from her bosome , as knowing them to be the very last . her father oppressed with sorrow comes to bid her the last adieu , but all of sighes , in regard her euill now growne to extremes , seemes to put him to silence ; in so much as his teares and sighes are feigne to speake for him to his dying daughter ; who makes him answere in the same language , both of the eyes & hart , without being able to let fall a word . her mother hath her eyes glued vpon her pale and diffigured countenance ; and in this dumbe action of hers , whereto an excesse of dolour hath brought her , she suffers a great deale more payne to see her dye , then she had pangs before to bring her forth . and so in order al those that loued her , and whome she dearely loued , came in , to yield her this last duty of visit . but howbeit they premeditated somewhat to say vnto her , their tongues became mute at their approch , and their eyes made supply of discourse in their fashion . for what meanes is there to speake in a dolefull place , where death goes imposing an eternall silence ? the priest approacheth to the bed , with a crucifix in his hand , which he presents to this foule sicke wretch : she takes it with a trembling hād , knowing it to be the crosse , whereupon the omnipotent iudge was nayled . if she cast her eyes vpon his crowne of thornes , she drawes them into her hart , by her lookes , in remembring the roses , which she had deliciously troad vnder her feet during her lyfe : but there is now no more tyme to be carying the same into the soule , because her senses , as halfe dead , are vnsensible of their prickings . if she reguard the visage of this her sauiour all couered with comtempt , she sinckes downe with the confusion of the outrages , that she hath done to herself , remembring the guilty care which she hath taken , in playstering her face of earth , and ruyning in that manner with a sacrilegious hand the sacred workmanship of heauen , and of nature ; and for hauing imployed the better part of her tyme in these errours , to the disparagement of her soule , as if the same were corruptible like the body . the torments which her god , and her iudge hath suffered for her vpon this crosse which she holds in her hand , and which she neuer had borne in her hart , do shamefully vpbrayd her now , for the delights of her lyfe . then falls she a sighing at it , but her sighs of wind are taken but for wind ; she weepes thereat , but her teares of water , are taken but for a litle water , since she cannot wipe away the blot of her crymes , because their spring deriues not from the hart ; and that her teares proceed from the feare of present death , rather then from a sorrow of lyfe past . there need no other witnesses to condemne her withall , then the wounds of her sauiour ; for as he had suffered all the paines of the world , so she had tasted all the pleasures . alas ! if she could but turne backe againe , and returne to the midst of the course of her life ; if her words might haue the same vertue , which those of iosue had , for to cōmaund the sunne to returne backe agayne to its east , to affoard her leasure to do penaunce in ; is it not credible , my dames , but that she would be dipping the bread of her nourishment , within the water of her teares , for to bewayle her sins ? but that is in vayne to desire the returne of life , since she must dy and the houre is already strook . alas ! how many liuing deathes deuoure this poore body , before her life be snatched away at last ? what strange torment seemes to racke her soule ? she dyes with sorrow , for not being able to liue any longer , and notwithstanding euery moment of life is to her an age of dolour . she is so engulfed in tormēts , as she imagines , that all the afflictions in the earth , are assembled in her chamber , or rather in her soule , since now she is brought into extremes , through the force of anguish . sorrow for the past , apprehension of the future , horrour of the sepulcher , and the vncertainty she is in of her saluatiō , do hould her spirit continually on the racke . that little which she sees , is but to bid adieu to the light ; that little which she vnderstands , is for her last : and being thus brought into this extremity , now it is when the diuel lets her see to the life , the pourtrait of all the offences which she hath euer committed , to the end the enormity of them being ioyned with their number , might make her to turne her face to despaire . to make yet an exact confession , all her spirits are in disorder , and the powers of her soule so feeble , as they can serue but for resentment of her euills . she would fayne speake , but a mortall stuttering with-holdes her tongue halfe tyed ; and on the other side the smart of the payne which she suffers , is so sharpe , as she cannot open the mouth but to cry . a dolour without cease torments her continually : her dying life is wandring euery moment , in the punishments she is in , & when she finds her selfe , it is but to loose her selfe agayne in her syncopes , which are the forerunners of her death . the eyes bolt out of her head , as if they had this knowledge , that they were vnprofitable vnto her ; her mouth awry , and halfe open , giues passage , by the eye , vnto her bowells , to behold the torments she is in . it is now tyme , my dames , you present her with a mirrour , for to employ her last reguards , on the sad contemplation of the dreadfull ruines of her beauty ; what faces makes she the while ? her hideous looke affrights not only little children , but euen likewise the most couragious . behold your selues , my dames , within this glasse , if you will but apparantly see the faults which are hiddē vnder your own , from point to point , or rather vnder the spanish white , wherewith you are paynted . behold into what estate are reduced your alluremēts , your charmes , your sweetnesses , and your bayts , which you so put in the rancke of adorable things . these are no fables , no illusions , nor enchantements , these ; you haue seen the other day this foule dying wretch , with a lustre of beauty , that dazeled all the world , who to day seemes to mooue you to pitty , and horrour at once . marke well all her actions , but quickned with dolour and dread : these are the true examples of those , which you shall one day suffer , it may be to morrow , or euen to day who knowes ? and then , dare you waxe so proud of your beauty as you do , while the crust thereof is now thus broken as you see , in the presence of so many persons , who haue seene , how the inside was all , but full of corruption ? in this meane while , the sicke person dyes by litle and litle . it is now tyme , to make the funerall of those fayre eyes , since their light is thus extinct . the priest may cry in her eares long inough , for death hath taken vp his lodging there , and euery one knowes that she is deafe . her hands , & her feet are without motion , as well as without heat ; the hart seemes to beate as yet , but it is onely to bid adieu to the soule , which is now a departing ; and to tell you whither ▪ i leaue you to thinke . such a life , such a death . let me only say , that the iudgements of god are far different from those of men . approach then , to this corpes , you profane spirits , & through a sensible sorrow of hauing euer heertofore adored its beautyes , participate with its death . behold its hayre , which once you termed golden , and wherwith loue vsed to serue himselfe , to tye the freest ; the lustre now is vanished from it , the beauty is defaced , nor can it serue for ought , but to mooue pitty . that brow heertofore so full of maiesty in your eyes , and where the graces appeared in troupes ( these are your termes is now become an obiect of hate , & cōtempt . those eyes which you called , your sunns , resemble now two torches newly put out , whose stinke driues away as many as approch vnto them . the roses of those cheekes are changed into thornes ; the coral lips are now of alabaster ; the iuory neck is now of earth ; the bosom now is no more of snow , but all of ashes ; & finally this whole beautifull body , is flesh no more , but euen durt . and if you will not belieue me , approach neerer , & you shall resent the infection ▪ thereof . behould , o you courtiers the idoll of your passions . what a shame is it now for you , to haue adored this carkasse , so full of wormes and putrifaction ? you made of its presence , during its lyfe , an imaginary paradise , and now you would make it a true hell. heertofore you could not liue without seeing her dayly , and at this time , you euen dye , with the onely beholding her . it is not yet three dayes , since you kissed the picture with an action of idolatry , & now at this present , you dare not to cast your eyes vpon the originall , so dreadfull and formidable it is . represēt vnto you then , for your satisfaction ▪ that all the fayrest dames of the world shal be reduced one day to this piteous estate ; and that all their graces , which are borrowed of art , accompany them no more , then as a day of the spring ; in so much as if they waxe old , they passe the most part of their age out of themselues . for without dissēbling with the tymes , a dame when she is growne in yeares , is fayre no more , she liues no longer in the world , they put her in the ranke of things which are past , & whose memory is lost . looke when a beautifull face comes to your view , and make you at that instant an anatomy of it : if you cast your eyes vpō her faire eyes , represent to your selfe in that moment , how they are subiect to 63. diseases , all different one from another , and that one drop of defluxion produceth a contagion in those who behold thē . her nose which you iudg so curious , is as a siluer box ful of ointments , for one cannot defend himselfe frō the infectiō which issueth thence , but with muske and ciuet. her mouth is ordinarily infected , with the corruption of her teeth . if the hands of this faire body seeme to please you , know you not how she steepes thē euery day in lye , for to make them white ; i would say , that she is fayne to wash them euery moment to take away the spots & foulnes of them . in fine , whatsoeuer you see of this beautifull body , is but playster , & what appeares not otherwise , but mere corruptiō . dresse then , and tricke vp your selues , you dames , as long as you please ; yet shall you not change , for all that , the nature you are of . if you charme the world through your false allurements , the world charmes you with its vayne promises . do not flatter your selues , you are but clay , infection , and corruption . so as , if neuertheles you enforce any loue , it is but through imposture ; for that , couering your face with a new visage , it is easy to deceiue those who haue no iudgement but in the eyes . if then you would leaue of vanity , muse alwaies vpon death , since you may happen dy at any houre , be it in banquetting , be it in walking . go whither you wil , your paces conduct you to the tombe . and at such tyme , as you stand before your glasse , in the action of washing your face , imagine how it shall putrify one day , and perhaps to morrow , and that al the care you take , to make it white , will not hinder the wormes frō deuouring the same . yet after you haue imployed about it , a whole phiall of sweet water , shed at least one salt teare of sorrow for your sins , to wash your most enormous soule . what a shame is it then , for you to trick & trimme vp your body so euery day , wherof the wormes haue already taken possession , and to abandon your soule on the dunghill of your miseryes , whereunto your crymes haue brought you ? hearken to the hower that euen now strickes : what know you , whether if shal be your last ? do you find your selfe , trow you , in a good estate , to present your selfe before a dreadful iudge , who hath so many hells to punish the guilty ? your companion is dead already , and you take no heed , but euen run after her , euery moment without cease , or without any respit . how then is it possible , that you can runne so to death , in the estate of damnation , wherein you are ? rather imitate the parthians who in flying , triumphed of their enemyes . and weepe for sorrow of your life , in running to death ; and sigh in way of repentance to the last gaspe . imitate also that great personage who caused himselfe to be paynted on a b●ere , with his face bare , his hands ioyned together , euen in the very same posture wherein he was to be layd forth after his death , and euery morning would he go to make his prayer before this picture ; which succeeded so happily with him , as he dyed without any trouble , or disquietnes . syrs , i haue represented to you in the beginning of my booke , how there is nothing assured in this world ; the which , me thinkes should oblige you first to lift vp your eyes to heauen , for to see the eternity of the glory which is there promised vnto you ; and then as all dazeled , to cast them downe agayne , with the helpe of your imagination , into hel , whose punishments also in part i haue described to you . then returning to your self , consider how these felicities , and eternall paines depend on a moment ; and this is the moment of death , whereunto you approach euery houre . repose your selfe then , euery day , for a quarter of an houre , vpon this dolefull couch , where this late beautiful dame hath expired ; & diuert your spirit in this tyme of grace , to thinke vpon that , which you would then be thinking of , when you shall come to be tyed thereunto with the chaynes of dolour & anguish . and these be the true thoughtes of eternity . finis . a christian legacy consisting of two parts: i. a preparation for death. ii. a consolation against death. by edward hyde, dr. of divinity, and late rector resident of brightwell in berks. hyde, edward, 1607-1659. 1657 approx. 449 kb of xml-encoded text transcribed from 194 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a45276 wing h3863 estc r216954 99828666 99828666 33097 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a45276) transcribed from: (early english books online ; image set 33097) images scanned from microfilm: (early english books, 1641-1700 ; 1967:01) a christian legacy consisting of two parts: i. a preparation for death. ii. a consolation against death. by edward hyde, dr. of divinity, and late rector resident of brightwell in berks. hyde, edward, 1607-1659. [8], 381, [1] p. printed by r[obert?] w[hite?] for rich. davis in oxon, [london] : 1657. in title, "a preparation..death." and "a consolation..death." are in brackets. place of publication from wing. pagination and suggested printer's name are from madan. imperfect: copy catalogued lacks pp. 70-71 and 206-207. reproduction of the original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng consolation -early works to 1800. death -religious aspects -christianit -early works to 1800. 2002-05 tcp assigned for keying and markup 2002-06 apex covantage keyed and coded from proquest page images 2002-07 kirk davis sampled and proofread 2002-07 kirk davis text and markup reviewed and edited 2002-08 pfs batch review (qc) and xml conversion a christian legacy ; consisting of two parts : i. a preparation for death . ii. a consolation against death . nullum sacrificium est deo magis acceptum quam zelus animarum . greg. mag. 1 cor. 10. 17 , 18. he that glorieth , let him glory in the lord ; for not he that commendeth himself is approved , but whom the lord commendeth . by edward hyde , dr. of divinity , and late rector resident of brightwell in berks. printed by r. w. for rich. davis in oxon. 1657. to the reader . christian reader , when first made a member of christ , ( though it were at the very entrance of your life ) you did then receive your summons for death ; for you were baptized into the death of christ , buried with him by baptism into death , rom. 6. 3 , 4. and that same baptism , as it still gives you a rejoycing in christ jesus our lord ; so it bids you , by that rejoycing to die daily , 1 cor. 15. 31. and indeed you are not fit to live , till you are prepared to die . you are not truly fit to live , unless you live to god ; and if you live unto him , you cannot be unprepared to die unto him . the man lives to himself , and dies , as he lives , to his own corruption ; but the christian lives to his saviour , and accordingly dies to his glorious resurrection ; for none of us liveth to himself , and no man dieth to himself ; for whether we live , we live unto the lord ; and whether we die , we die unto the lord ; whether we live therefore , or die , we are the lords , rom. 14. 7 , 8. it is a great priviledge to live to christ ; but a far greater priviledge to die to him . by living to christ you get the victory over your enemies , and the terrours of their insolency ; but by dying to him , you get the victory over your self , and the terrours of your own conscience : by living to christ you get the conquest over life ; but by dying to him , you get the conquest over death : neither shall the world be able to make you live unquietly ; nor the devil be able to make you die uncomfortably . so that if you do not want the preparation for death , you cannot want the consolation against death : and in this respect it were much to be wished , that all the lords people were prophets , or if they had rather , preachers , to reason with themselves , as s. paul reasoned with faelix , of righteousness , temperance , & judgement to come , act. 24. 25. that all their trembling or quaking , might begin and end here , and none remain till hereafter : the reasoning about righteousness , how it would confound our misdemeanours against our brethren ? the reasoning about temperance , how it would confound our misdemeanours against our selves ? the reasoning about judgement to come , how it would confound our misdemeanours , or rather outrages against our god ? all these would be speedily confounded by such kind of reasonings , though all have been such as have affrighted earth , and amazed heaven . and truly much better were it , that our reasonings should confound our misdemeanours , then that our misdemeanours should confound us ; and make us even ashamed , with josephs brethren , to see the face of our own brother in this world , and much more afraid , with israels enemies , to see the face of god our father , in the world to come . however , whether we will thus turn preachers or not unto our selves , yet it is not to be denyed but there are some men who are bound to preach , not only to themselves , but also to others ; according to that charge committed to them , and that trust reposed in them , luk. 22. 32. et tu conversus , confirma fratres : and when thou art converted , strengthen thy brethren ; for that minister is not truly thankful to god for his own conversion and confirmation , who makes it not his chiefest business to convert and to confirm others . knowing therefore the terrour of th●… lord , we perswade men , 2 cor. 5. 11$ they that most know the terrour o●… the lord , ought most to perswad●… men , to be ready to appear before him that they may not be terrified at hi●… appearing ; and they most know tha●… terrour , who most know it not only rationally or doctrinally by their st●…dies , and contemplations , but als●… experimentally or practically , by the●… summons , and by their sufferings : fo●… as sickness is a summons unto death , 〈◊〉 is suffering an experimental dying 〈◊〉 those therefore who have most fe●… either sickness or suffering , have ( in a●… probability ) most known the terrou●… of the lord , and they ought most 〈◊〉 perswade men ; under the notion●… sickness , the author of this small tre●… tise may own to know the terrours o●… the lord ; for he looks on himself 〈◊〉 one newly come from the dead , an●… yet still going to the dead ; and therefore the fitter to put others in mind of dying : nor is he troubled that his writing is so full of weakness and infirmity , which is the indisposition of his body , if it may be thought full of conscience and empty of curiosity , which is or should be the disposition of his soul ; for it is proper for a sick mans hand to sympathize more with his heart then with his head , and to delight rather in lineaments of reality , then of phansie : wherefore you may here expect such a hand-writing as appeared to belshazar , dan. 5. which sets down nothing but numbering , and weighing , and dividing ; numbering of your daies , weighing of your sins , and dividing of your self . this is like to be the main subject of the first part of the legacy , which is to be the preparation for death ; after these ( god enabling ) shall follow several comforts and consolations , 1. against sickness , which numbereth your daies . 2. against judgement , which wil●… number your sins . 3. against death which will divide your soul from you●… body , and bring it to judgement : and these are intended for the second part of the legacie , as the consolation against death : god make both these a●… they are intended , to him that write●… them , and to those that shall rea●… them . so prayeth , yours in our common saviour●… e. h. errata . pag. 4. l. 6. stud●…es , r. studie ; p. 10. l. ult . man , r. for man ; p. 73. l. 21. scil. bonam , r. sa●… bonav . ( sc. bonaventur ) p. 128. l. 12. cuie , r. cur●… p. 190. l. 24. to him , r. to have ; p. 231. l. 13. 20. now here , r. no where ; p. 345. l. 18. but most 〈◊〉 worthy , r. but more unworthy ; p. 364. l. 13. t●… common-law , r. the canon-law . the preparation for death ; consisting of three chapters , mene , tekel , peres ; mene , or numbring of your daies . tekel , or weighing of your sins . peres , or dividing of your person . chap. i. mene , or numbring of your dayes . consisting of four sections ; 1. of mans mortality and immortality . 2. of the knowledge of mans mortality . 3. of mans vanity , and the knowledge thereof . 4. of the difficulty , necessity and excellency of that knowledge . sect . i. of mans mortality and immortality . mans life is but a race of mortality , and is then only well run , when it comes to a blessed end. others may run faster , but he makes the best speed , that first gets to heaven : so run that ye may obtain , 2 cor. 9. 24. now a blessed immortality may be obtained two waies . 1. in affection , 2. in fruition ; this latter is to be expected at gods leisure , but the former cannot be too soon obtained ; the very first step of mortality should thus tend towards immortality ; for as many of us as were baptized into jesus christ , were baptized into his death , rom. 6. 3. when we were yet scarce entred into our own life , we were baptized into his death : which shews , that in truth we were not so much born to live , as we were born to die ; well the man may think himself born to live , but sure the christian ( that is baptized into the death of christ , ) must know that he was born again , only to die . for thus we all brought a body of death with us into the world , rom. 7. 24. as well as a breath of life , gen. 2. 7. and must therefore learn to dye in the beginning , as well as in the end of our daies : saint john saith of himself , and when i saw him , ( that is christ , ) i fell at his feet as dead , rev. 1 17. so is it with us , when we truly see christ , we sall down at his feet as dead , and yet do not lose our station , but only mend it ; for whereas before we stood in our selves by thus falling we stand in our saviour . no christian is a loser by being dead with christ , no more then christ was a loser by his own death : for indeed , death is the only way for them both , to a joyful resurrection : i am he that liveth , and was dead , and behold i am alive for evermore , rev. 1. 18. the death was but for a short time , but the life is for evermore ; this is such a funeral as ought to be kept without mourning , and is better solemnized with joy and triumph , then with sorrow and lamentation . for this mortal must put on immortality here on earth , or it will not be fit to put it on hereafter in heaven ; this mortal must put on immortality , before it put off it self ; immortality in affection , or it will never put on immortality in fruition . sect . ii. of the knowledge of mans mortality . the knowledge of mortality is more then a science , it is also a sapience ; o that they were wise , that they understood this , that they would consider their latter end , deut. 32. 29. here is sapience and science joyned both together : sapience is a knowledge of principles , science is a knowledge of conclusions ; this knowledge of mortality is both ; teaching a man to joyn his last ending to his first beginning . the serious studies of mortality , will make a man in his moment to imitate god in his eternity . it will make us alpha and omega in our nothing , as god is , in his all. so to think of our first , as to think of our last . for this is for a man to consider his latter end : to know the greatness of mortality he is under , from within him , from without him , from above him , from below him : from within him , by the contradiction o●… his nature , those irreconcilable contrarietics in his constitution ; from without him by the contentions an●… violences of wicked men , his irreconcil●…ble enemies ; who a●… wicked men , have their feet swift to sh●… blood ; and as enemies , will yet make the●… swifter to shed his blood ; and as irreconcileable enemies , will not give over that swif●…ness , till they have shed it : from abo●… him , the god of heaven calling for hi●… breath , which he did but lend him for t●… run his race : from below him , the d●…vils of hell sorry to see him running t●… wards heaven if he be tending thither , an●… so desirous to interrupt his course , or glad of his running towards hell , if his race tend that way , and so willing to precipitate and hasten him thither . this consideration of mortality is fully expressed by the psalmist , as it ought to be practised by us , psal. 39. 5. lord let me know mine end , and the number of my daies : so the septuagint , the number of my daies : you cannot know a number without joyning the first and the last unites both together . so is it also in knowing the number of your daies , you must take in your last day , or you cannot have your full number : omnem crede diem tibi diluxisse supremum : but the hebrew saith , the measure of my daies , now a measure is in continued quantity , but number is in discrete quantity . it seems it is not yet fully resolved in the text , by what quantity the length of mans life is to be taken , whether by magnitude or by multitude ; for if it be taken by magnitude , it is so small a measure that it may seem almost indivisible , but a span long ; and yet even so , it is rather taken by multitude ; for , what is a span but a multitude in magnitude , the space betwixt the thumb and the little finger , when they are severally extended to make one measure ? and therefore the septuagint saith , behold thou hast made my daies old : such as are already past and gone ; for whiles t is yet passing over , it is no day , you have but only the present minute of it ; when you have the whole day , you have nothing left , it is gone before you can have it : so is your life , it is but a minute whiles you have it , and if it be more , you have it not : it is gone before it comes to be more , or can be more in your account . and therefore in this case of numbring our daies , we must fetch our arithmetick from heaven ; no artist on earth can teach it us , but only the spirit of god ; so teach us to number our daies , psal. 90. v. 12. a very unquoth arithmetick , to number that which is not ; to number daies whiles they are yet passing , which cannot properly be numbred till they are past : and yet without this arithmetick there is no applying the heart unto wisdom : diu fuit , non diu vixit , he had a long continuance , but he had a short life , is true of every one that numbers not his daies till they be spent . here must be numerus numerans , before numerus numeratus ; the number numbring , before the number numbred . god numbreth the stars , and calleth them all by their names : yet the stars first are , before they are numbred . but man numbreth his daies before they are : the number is before the thing numbred . he numbers not what is past , that he may prolong , but what is to come , that he may redeem his time : and it neerly concerneth him so to do , for his daies are like a shadow that declineth , psal. 102. 11. the shadow when it is declining waxeth longest , for the sun is setting : but then presently it waxeth nothing , for the sun is set . so is the life of man , as a shadow , ( nay as the dream of a shadow , ) it never seemeth long , till it is declining : and then , in a short time it is nothing at all : wherefore it is all one for a man to measure his shadow , and to measure his life , both then being of shortest continuance , when of longest extension : which made the psalmist desire above all things to know his frailty , ps. 39. 4. that i may know how frail i am : or according to the hebrew , of what time or age i am ; which is thus glossed by aben ezra , how long i shall stand among the inhabitants of the age. not one word of the gloss , but reads a large lecture of humane frailty ; how long i shall stand : to wit , thus tottering and shaking , ready every minute to fall and tumble into my grave : among the inhabitants , such as are to be turned out of doors at the pleasure of their land-lord ; of the age , which is alwaies going away , and to be known only by its succession , not by its continuance : this is the true way to keep me from being one of those who are called viri de tempore , or homines seculi , psal. 17. 14. men of the age , or men of the times ; even to think mine own life in this to be like time , that it is of no consistency , to be measured only by its succession , not by its continuance . every man is vir seculi , a man of the times in his condition ; but it is only the wicked worldling is so in his conversation . dupliciter aliquis est in seculo , per corporalem praesentiam , per mentis affectum , ( saith aquinas ) a man may be said to be of this world in two respects , either for the presence of his body , or for the affection of his soul : all men alike are of the world in the first respect , but only wicked and ungodly men in the second : for he that knows himself a son of eternity , will scorn to make himself a slave of time . shall my soul submit to my bodies vanity , because my body is made capable of my souls eternity ? oh no ; rather let eternity pass from the soul to the body , then vanity pass from the body to the soul ; that was taken from the earth , the proper place of changes and chances , but this came from heaven , where is neither chance nor shadow of change : for if i would have god remember my time , i must remember his eternity : remember how short my time is , psal. 89. 47. remember how i am as the age or time , ( so the hebr. ) that is , alwaies passing away : the chaldee paraphrase thus : remember that i am created or made of dust : there 's the cause of this fluxus in corpore , of the seculum or age within us , whereby our bodies are alwaies in motion , never at rest : for like as saint augustine ingenuously confessed time from the first instant of the creation , yet because he could not place any succession in the heavens , before they were distinguished and had an orderly motion , he placed it in the angels , saying , there was successio in mente angelicâ : succession in the mind of the angels . so may we say , were there no time , no age without us , there would be time and age within us : for there would be motion in the bodies of men ; and wherever there is motion , there must be also time to number the parts of that motion . there is therefore time within us , because of the continued motion of our bodies , that tends to the rest in the grave , the dust naturally returning thither from whence it came ; in so much that gabriel is not afraid to say , christus si non fuisset passus , stante miraculo fuisset senio mortuus , ( bid. in 3. sent . dist . 16. ) that if christ had not been put to death by the jews , yet he would have dyed at last meerly of age , unless you will suppose him kept alive by miracle . but sure we are , this is true of all mankinde else , whether it were true of christ or not . every man making what haste he can , to be resolved into his first dust , so that he needs no enemy to destroy him , having a civil war in his own body , till he hath destroyed himself . sect . iii. of mans vanity , and the knowledge thereof . it is good for every man to call to mind the vanity of his condition , that he may be the more careful not to admit vanity either into his affection or into his action : or man is subject to a threefold vanity . one in his condition , another in his affection , a third in his action ; his condition is vain , in that it is unsatisfactory ; his affection is vain , in that it is unlimited ; his action is vain , in that it is unrighteous : this made the preacher say , vanitas vanitatum , & omnia vanitas ; vanity of vanities , all is vanity , eccles. 1. 2. solomon said this as a preacher of repentance unto himself , & his saying is registred , that he might also be a preacher of repentance unto us . nay indeed in this respect should every man be a preacher unto himself , for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the foeminine gender , to shew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nephesh is to be understood anima predicans , and we may thus translate the text , vanity of vanities , and all is vanity , saith the preaching soul. kimchy in his roots thus expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hebel vanity , res quae non est quicquam , a thing which is nothing ; and he there tells us that the jewish doctors did so call the breath that cometh out of mans mouth , for that it is such a thing as presently ceaseth , and cometh to nothing . but in his commentaries upon this place , be saith , vanity is that which hath no subsistence ; no stability , and will not endure the touch , as if you touch a bubble it is gone ; wherefore the ancient latines properly called man , bul●… lam , a bubble , that is vanity , in kimchies gloss ; and aben ezra goes further saying thus , that all things are called vanity , even those which seem most firmly rooted , and to have the surest subsistence : ho●…much more the actions of men which are b●… meer accidents , and the thoughts of m●… which are but accidents of accidents ? and it is much to be observed , tha●… what the son here speaketh of all things i●… general , the father before him had spoken of man only in particular , psal. 39. 6●… certe omnis vanitas omnis homo consiste●… surely every man in his best consistency is a●… vanity . that is , in his sons language , vanity of vanities . and again ver . 7. certe in imagine seu simulachro ambula●… homo : surely man walketh in a vain imag●… or shew : his best works are more for appearance then for subsistence . virtue is more looked after , in its appearance then in its existence , secundum apparentiam magis quam secundum existentiam ; a distinction ingenuously delivered by aquinas , but shamefully justified by us , who had rather walk in shew , then in substance , in vanity then in reality : but yet the psalmist speaks more plainly , psal. 62. 9. surely men of low degree are vanity , and men of high degree are a lye : to be laid in the ballance they are altogether lighter then vanity : where it is evident , that if man were put in one scale , and vanity in the other , man would be found lighter then vanity it self . o my god , weigh not my best righteousness in the ballance of thy sanctuary , without putting my saviours merits into the scale ; for if i be lighter then vanity , how can i hold weight with a blessed eternity ? the jews observe that the father spake one thing concerning mankinde , which he left to his son to explain after him , and that was this , psal. 144. 4. man is like to vanity ; for he tells us not to what vanity , whether the greater or the lesser ; but his son comes after and explains him , saying , that he is like to that vanity which is most vain of all others , similis vanitati vanissimae ; like to that vanity which is vanity of vanities . again , the son spake one thing of man-kinde , which is best explained by the father ; to wit , that of eccles. 6. 12. all the daies of his vain life , which he spendeth as a shadow ; for , he telleth not what shadow ; but here the father explaineth the son , saying , a shadow that passeth away , psal. 144. 4. his daies are as a shadow that passeth away . both father and son agree in this , that man is vanity in the highest degree , so that no words are able sufficiently to express it , and no heart able sufficiently to conceive it . he lives in the shadow of life , and that shadow of life is quickly and easily changed into the darkness of death ; in the midst of life he is in death , and had need take care lest in the midst of death , he be in hell : in the midst of life he is in death through the vanity of his condition , and had need be the more carefull , lest in the midst of death he be in hell , through the vanity of his affections and of his actions ; for it is a most terrible expostulation , which remains upon the file , against all men whatsoever , whiles they shall remain in their own vanities , jer. 2. 5. thus saith the lord , what iniquity have your fathers found in me , that they are gone far from me , and have walked after vanity and are become vain ? this walking after vanity , as it is the great sin , so it should be the great vexation of our souls : not only that it makes us become vain , but also that it casteth an aspersion of iniquity upon our god : according as saint basil hath spoken most divinely in his sermon concerning the love of god and our neighbour ; the devil will at the last day object it as matter of reproach against our lord and saviour , that we have despised and disobeyed him ; and will very much boast that he neither created us nor dyed for us , and yet that we have been his diligent followers in the breach and contempt of gods commandments : and this reproach ( saith he ) against my lord , is more dreadful to me then the torments of hell , that i should give the enemy of the lord occasion to blaspheme him , who dyed for my sins , and rose again to make me righteous . sect . iv. of the difficulty , necessity and excellency of this knowledge of mortality . it neerly concerns man to know vanity , that he may know himself , and much more that he may desire to know his saviour ; and therefore it is no wonder that this knowledge is invested with very great difficulty : for our mortal having put on sin , cares not to put off it self : david had been long pursued , and was like to be cut off every moment by his rebell subject and ungracious son , before he learned this prayer , lord let me know mine end : and though when he heard of absoloms death , he said , would god i had dyed for thee , o absolom my son , my son , yet he did not thereby so truly shew a desire of his own death , as a horror for his sons damnation : he knew that a wilful rebel dying in his rebellion , was not to be punished only with one death , but was to undergo a second death . the like is to be said of dying in any other wilful sin whatsoever , unrepented ; and therefore it is not possible for any man to desire god to part his soul from his body that he may die , till he hath parted sin from his soul , that he may not be afraid of the second death ; for he cannot but say leave not my soul destitute , or naked and bare , psal. 141. 8. but let it still be clothed with my flesh , and its insirmity , till thou shalt be pleased to cloath it with my saviour and his righteousness : for better is it for me to live in misery , then to dye in it : better for me to live in the infirmities of my body , then to dye in the iniquities of my soul : hence proceeds the great difficulty of learning this lesson , because our own fear makes us unwilling to learn it : but this same knowledge , as it is opposed by great difficulty , so it is extorted by a far greater necessity : for our mortal must put off both its sin and itself ; nay must therefore put off its self , that it may put off its sin : excellently theodoret , and most like a christian divine , in his questions upon genesis saith , god would not suffer adam to eat of the tree of life after he had eaten of the forbidden fruit , that he might not suffer sin to be eternal . therefore death is to us a remedy , not a punishment ; it is a medicine to cure us of our sins , rather then a judgement to corment us for them . our flesh is not so neer our body , as our sin is neer our flesh ; and therefore god hath in mercy appointed us to put off our flesh , that with it we might put off our sin. thus is it most necessary for us to know our mortality , that we may know an end of our sin and misery ; and this knowledge as it hath a great necessity , so it hath yet , a greater excellency : for he that knows truly how to put off himself , cannot but also know how to put on his saviour ; and sure there can be no knowledge of like necessity with this , and much less of like excelleny with it : yea doubtless i count all things but loss , for the excellency of th●… knowledge of christ jesus my lord , saith saint paul , phil. 3. 8. and let my sou●… say so too . for all other knowledge i●… excellent either from the object or from the subject ; but this only is excellent from the term or end of it ; one knowledge is more excellent then another , either for the exactness and perspicuity of the demonstration ( saith aust. 1. de an. c. 1. ) or for the height and sublimity of the notion ; either for the certainty of the subject , or for the excellency of the object . in the knowledge of earthly things , the science hath its excellency from the perspicuity of the demonstration ; in the knowledge of heavenly things th●… science hath its excellence from the sublimity of the notion : thus far aristotle could go , but no further , that som●… sciences were more excellent ratione subjecti , others ratione objecti ; but we must here add a third excellency ( unknown in philosophy , yet undoubted in christian divinity ) ratione termini : for the knowledge of christ jesus our lord is most excellent of all others , not only from the object , for that he is the brightness of his fathers glory , and the express image of his person , heb. 1. 2. and from the subject , for that h●… is the true light which lighteth every man that cometh into the world , john 1. 9. but also from the term or end of it : for this is life eternal , that they might know thee the only true god , and jesus christ whom thou hast sent : joh. 3. 17. did they not know their own temporal death , they would not care to know thy eternal life ; did they not know the vanity which themselves have contracted , they would not so heartily desire to know the glory which thou hast provided ; did they not know themselves , they would not labour to know their saviour ; and yet all the world cannot shew us any knowledge like this knowledge of christ jesus our lord , which thus begins in majesty , goes on in perspicuity , and ends in glory . chap , ii. tekel , or weighing of our selves and of our sins . sect . i. weighing of our selves . whiles man is in the st●… of nature , as he●… under the curse a●… dominion , so is he also u●…der the blindness a●… darkness of sin : for he●…ing he doth hear and doth not understa●… and seeing he doth see and not percei●… act. 28. 16. therefore it is necessary t●… the soul first weigh her self , before the●… weigh her sins . now the soul may 〈◊〉 weigh her self in her own ballance , but●… the ballance of the sanctuary ; by consid●…ing not what she is in her own , but w●… she is in gods account : quanti pretii est anima cujus redemptio est dei filius ? of how great price is the soul of man , which could not be redeemed but by the son of god ? of how great mischief is sin unto the soul , which doth make it forfeit the benefit of that redemption ? i should not easily debase my soul by sin , if i did but consider seriously , what she is in gods account : what she is in the account of god the father who created her after his own likeness : what in the account of god the son , who redeemed her with his own blood : what she is in the account of god ●…he holy ghost , who sanctifieth her , that ●…he may be sealed to the day of redemption , eph. 4. 30. o veneranda trinitas , o ado●…anda unitas ; per te sumus creati vera ae●…ernitas ; per te sumus redempti ; summa tu charitas . this consideration will bring the soul to know the state of grace , and then she will never be at rest till she know her self to be in that state . for if the soul be ●…ot in the state of grace and salvation , she must needs be in the state of fin and dam●…ation ; a third state of souls is not revealed , may not be phansied . holy ignatius determines excellently concerning this ●…oint , in his epistle to the magnesians ; i say there are two several stamps and impressions of men : some are of the true some are of the false stamp ; the godl●… man is of gods own stamp , true curran●… mony ; the ungodly man is of the devil●… stamp , a piece of counterfeit and false coin●… ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) not that god made two several sorts of men in the creation ; but tha●… the devil hath since got a power over a●… wicked men by their own election ; so tha●… the ungodly and unbelievers do now be●… the image of the prince of darkness . th●… godly and the ●…aithful do bear the imag●… of god the father , and of our lord jesu●… christ. thus far ( in effect , ) s. ignatius , s. p●…ters second successor in the bishoprick o●… antioch , and had from him learned thi●… divinity ; who in his first epistle , firs●… chapter , and third ver . blesseth god for having begotten us again to a lively hope , thereby teaching , that those can have no lively hope whom god hath not begotten again●… the same is also saint pauls divinity , ( fo●… the spirit of verity is alwaies the spirit o●… unity , speaking indeed by several mouths but still one truth ) who plainly contradistinguisheth the state of gentiles and th●… state of christians , the state of nature an●… the state of grace , eph. 4. 13 , 17 , 18. so that we all either walk as christians , till we come in the unity of the faith , and of the knowledge of the son of god unto a perfect man , unto the measure of the stature of the fulness of christ ; or we walk as gentiles walk , in the vanity of their mind , having the understanding darkned , being alienated from the life of god through the ignorance that is in them , because of the blindness of their heart . nor is it enough for a man to know the state of christians in general , but he must moreover labour to know his own state to be truly christian in particular : according to that of the same apostle , 2 cor. 13. 5. examine your selves whether ye be in the faith , prove your own selves ; know ye not your own selves how that jesus christ is in you except ye be reprobates ? the words import a standing relation of the soul to god , as he is the giver of life and salvation , as if he had said , examine your selves whether ye be in that faith , without which it is impossible to please god : whether ye so come to god , as to believe that he is , and that he is a rewarder of them that diligently seek him , heb. 11. 6. examine your own selves whether ye be in that faith , by which christ jesus dwelleth in you , and you in him . the●… is no man to be excused from this examination , from this self-tryal , much less to b●… exempted from it : for the apostle speaketh very passionately concerning it , an●… we may take this for the meaning of h●… speech : have you been so long called 〈◊〉 the faith of christ , and do you not yet kn●… whether ye be truly in that faith ? if you 〈◊〉 not know it , then examine and prove yo●…selves ; if you do know it , then examine a●… prove your faith ; for you must know th●… jesus christ is in you , or that you are in a m●… miserable condition , such as is the condition●… reprobates , not of good christians : whereby is evident that every man is bound to kno●… his own spiritual state or condition ; wh●…ther he be in the state of sin , or in the sta●… of grace ; whether he be in the state of s●…vation , or in the state of damnation ; wh●…ther he be in the state of faith , or in the sta●… of infidelity : nor is this knowledge gott●… by looking abroad , but by looking at hom●… not by searching into gods secrets , but o●… own ; so saith the apostle , rom. 10. 6 , 7 , 8 , 〈◊〉 the righteousness which is of faith speak●… on this wise , say not in thine heart , who sh●… ascend into heaven ? ( to wit that he m●… reveal to me from thence gods will co●…cerning my salvation ) for that is to bring christ down from above ( to deny that christ is already come down from heaven , of purpose to shew us the way up thither ) or who shall descend into the deep ? ( to wit , to rescue me from the power of death and hell ) that is , to bring up christ again from the dead , ( to deny that christ is risen from the dead , and hath conquered the power of death ) but what saith it ? the word is nigh thee , even in thy mouth , and in thy heart , that if thou shalt confess with thy mouth the lord jesus , and shalt believe in thine heart that god hath raised him from the dead , thou shalt be saved . as if he had said , what needs any man trouble himself about cu●…ious questions , to know whether he be in ●…he state of salvation ? for that 's a thing which he can best know from his own mouth , and from his own heart . if his ●…eart be true to his saviour by a lively faith in his death and resurrection ; and if his tongue be true to his heart by a ●…oyful profession of that faith ; if his faith●…e ●…e agreeable to the word of christ , and his ●…fe be agreeable to his christian faith , ei●…er by his innocency or by his repentance ; ●…f his inner man be true to christ , and his ●…uter man be true to his inner man ; he needs neither rove in uncertainties , no●… dive into curiosities , nor distract himself with perplexities , for he is undoubtedly in the state of salvation ; the spiri●… of god saith to a man in such a condition thou shalt be saved ; upon these premise●… of faith and obedience ( here specified b●… confession ) it would be unlogical , an●… much more untheological , to deny th●… conclusion , the state of salvation , tho●… shalt be saved . and if you shall yet desire to know whether you have a tr●… faith or no , i must tell you , that as th●… life of the soul is the life of the body , s●… faith is the life of the soul : for chri●… dwelleth in the heart by faith , eph. 3. 17. and as life is known to be in the body b●… its sense and motion , so also is life known t●… be in the soul : first , by its sence , for 〈◊〉 hath a feeling of its own sins and groan●… under the burden of them ; it hath a feeling of christs merits and mercies , and r●…joyceth in the comfort thereof . secondly , by its motion : the affections are the fee●… by which the soul moveth : hence tha●… saying , anima est , non ubi animat , sed u●… amat , the soul is not where it lives , b●… where it loves ; consequently the soul tha●… placeth its love in god , hath its life in god omnia sunt vita in deo , quae non vivunt in seipsis , saith the angelical dr. most angelically , all things are life in god , even those things which have no life in themselves . creatures that are dead in themselves , are alive in god : creatures without life are life in him : creatures that have life in themselves , yet in god have a far better life . thus men in themselves have but a momentany , a corruptible , an indigent , an inglorious life : but men in god have a life of eternity , of incorruption , of al-sufficiency , and full of glory : wouldst thou then live eternally , incorruptibly , contentedly and gloriously ? go out of thy self , o devout soul , and live in god : go out of thy self by thy affections , which will carry thee from earth to heaven , from thy self to thy saviour , and will make thee , whiles thy body is below , mount up on high , placing thy heart where thy treasure is , ( for christ alone is the treasure of souls , who alone is the saviour and lover of souls ) even in heaven ; nay in the highest part of heaven , at the right hand of god. this is the apostles advice , col. 3. 1 , 2. if ye then be risen with christ , seek those things which are above , where christ sitteth on the right hand of god : set your affections on things above , not on things on earth . and we may very well turn this advice into an argument , to prove that we are indeed risen with christ , because we do seek those things which are above , where christ sitteth on the right hand of god : because we do settle our affections on things above , not on things of the earth ; but withall we must carefully observe the nature of this proof . for 1. it is not a violent , but a voluntary motion of the affection that is her●… required ; the things above are such as w●… seek with desire , and find with delight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quae sursum sunt q●…aerite , seek those things which are above . no●… turn seeker after mens new phansies , b●… after gods old mercies , psal. 25. 6. th●… tender mercies and thy loving kindnesses , f●… they have been ever of old ; it is in the hebrew , quia à seculo ipsae , no verb at a●… to signifie any time , to shew they were b●…fore all time , from everlasting , and sha●… continue beyond all time , to everlasting . 〈◊〉 is the consideration of these everlasting me●…cies that maketh the soul to seek after g●… the father of mercies : not the fear of he●… but the love of heaven : it is not a viole●… but a voluntary motion . that is the first . 2. secondly , again , it is not the motion of one affection , but of all ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , set your affection , is spoken indifinitely , and therefore , since in a matter necessary , universally : it is not some affections for god , some for the world ; for so had wicked balaam num. 23. 10. saying , let me die the death of the righteous , and yet he loved the wages of unrighteousness , 2 pet. 2. 15. but all the affectious must be for god. for as a man cannot live the life of nature and have his heart divided , so much less can he live the life of grace . therefore all the affections ; his affections are settled universally . that is the second . 3. thirdly , this motion of the soul is not without deliberation and great judgement . for it is grounded upon the consideration and belief of christs resurrection [ if ye then be risen with christ ] the consideration that christ hath opened the kingdom of heaven to all believers , makes him believe . the consideration that christ sitteth on the right hand of god in the glory of the father , maketh him seek those things which are above , where christ sitteth on the right hand of god : his judgement goes before his affection ; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , requires no less ; he hath seriously computed with himself , and sees there is but one pearl of great price unto his soul , and for that he will sell all that he hath to buy it , mat. 13. 4. 5. his affections are settled judiciously on christ , that 's the third . 4. fourthly and lastly , this motion of the soul is not without right order ; for it begins from a right principle , and therefore must needs end with a blessed conclusion . he is not moved with the fear of gods majesty , but of his mercy , psal. 130. 4. but there is forgiveness with thee that thou maist be feared . the unregenerate fears god for his vengeance , but the regenerate fears him for his forgiveness : he looks not on god as he is in himself , a consuming fire ; but as he is in his son , a still small voice . god is a still small voice , only in his enternal word . in him he wil speak peace unto his people and to his saints , psal. 85. 8. but if he speak not in his son , then he is a god speaking out of the midst of the fire , deut. 4. 33. and his voice is accordingly with thunderings and lightnings , a voice great in power , and full of majesty , such as breaketh the cedars of lebanon , psal. 29. and is able to rend our stony hearts , but by no means to comfort and raise up our dejected souls . wherefore the true believer looks upon god in christ , where christ sitteth on the right hand of god. the right hand of god is terrible in it self , but not now christ is sitting at it : the psalmist cals upon god to pluck his right hand out of his bosom , to consume his adversaries and his blaspheming enemies , ps. 74. and which of us is not so much gods enemy as to be speedily consumed , did not the son of god , our blessed saviour , sit on his fathers right hand , to keep him from plucking it out of his bosome to consume us ? or when he plucks it out , to interpose betwixt us and it , that god cannot strike us but through the loins of his only begotten and only beloved son : so secure is that soul which is in christ , that it may draw neer with a true heart in full assurance of faith , heb. 10. 22. even to the right hand of god : t is an orderly motion of the soul , going to god in christ , that is the fourth . if your affections carry your soul to god thus voluntarily , thus universally , thus judiciously , thus orderly . t is an invincible argument , an undeniable proof that your soul lives in god , and therefore may comfortably from him expect everlasting life ; for you may then say with saint paul , gal. 2 20. i am crucified with christ ; nevertheless i live , yet not i , but christ liveth in me ; and the life which i now ●…ive in th●… flesh , i live by the faith of the son of god , who loved me , and gave himself for me . many men have measured their faith by the strength of its perswasion , and have mistaken themselves , for they have taken phancy for faith : but never was any man mistaken in his faith , who measured it by the strength of its affection . this is the surest way to know whether you have a true faith in christ , and whether your soul doth truly live in him by that faith : and if you shall yet further ask , what degree of faith is required to make the soul ascend up unto its saviour ? i must answer , it is not the measure or the degree , but the sincerity of faith that maketh it a saving faith , and placeth the man that hath it , in the state of salvation : wherein we may see the infinite goodness of god towards the souls of men : for were such or such a degree of faith required to justifie a sinner , no man could ever have any comfortable assurance of his justification ; for no man can exactly know the degree of his own faith ; and he that believes the most stedfastly , had need to say , lord i believe , help thou my unbelief , mar. 9. 24. he may undertake for the sincerity , he cannot for the strength or measure of his faith. but now since it is the true and lively faith that justifies , it is enough that a man only know he doth truly believe , and so rest and rely upon the merits of his saviour , for his justification . for this is the apostolical benediction , grace be with all them that love our lord jesus christ in sincerity , eph. 6. 24. sincerity , not sufficiency of love is the touchstone to try the soul , whether it be in the state of grace . the apostle saith not in abundance , for fear of disturbing the peace of souls , ( for who can tell when he loveth the lord jesus christ abundantly , considering how often he sins against him ? ) but he saith , in sincerity , to establish and confirm the peace of souls ; for every one that loveth , knoweth the sincerity of his own love , the soul being an infallible judge of its own act in the quality , when it may easily be mistaken in the quantity . saint peters threefold denyal of his master , had stopped his mouth from professing the abundance , but not from professing the sincerity of his love ; yea lord ( saith he ) thou knowest that i love thee : iohn 21. 15. he knew well the sincerity of his own love , or he durst not have appealed to the searcher of hearts to be judge of that sincerity , as if he had said , though i do not know that i love thee sufficiently , yet i do know that i love thee truly and sincerely : and thou knowest it too : nor could 〈◊〉 truly say , thou knowest that i love thee , if i did not know it my self : o happy man , whose conscience bears him witness , that he truly repents , truly believes , and truly loves . for he can promise to himself not only admittance to god , but also acceptance with him. for if he can say from the bottome of his heart●… lord i repent , he must be comforted i●… this , that he who came to call sinners to repentance , mat. 9. 13. will not reject a sinner that is repenting : he tha●… promised to spare a whole nation for one converts sake , ( jer. 5. 1. if but one of them did seek truth who had formerly despised it ) will much more spare that soul in which himself hath wrought a true conversion ; for he cannot despise the works of his own hands , though he cannot but despise and abandon the works of ours . those words then of the man that was born blind , god heareth not sinners , had little reason to trouble saint augustine for fear no mans prayers should be heard , for that all are sinners , which made him find out this exception rather then exposition , verbum coeci adhuc inuncti , i. e. nondum illuminati , & ideò non est ratum : this was the saying of a blind man before his eyes were fully opened to see , or his heart was illuminated to know the truth , and therefore it holds not : but we need no such exception : for this is one of those common notions which the devil and sin could not blot out of the hearts of men : and therefore we find it in effect avowed by a heathen poet , hom. il. a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god heareth those that obey him , and consequently heareth not the disobedient and unrighteous , which is all one with this , god heareth not sinners ; and this may be verified ( saith aquinas ) de peccatore in quantum est peccator , ( 22 ae . qu. 83. art . 16. ) of sinners as far forth as they are sinners , for so god heareth them not , yet he may and doth hear them as penitents : god heareth not such sinners as are willingly and wilfully under the power and dominion of sin , such as are habitually sinful , and still remain in the state of sin : for a man may be a sinner , yet not be in the state of sin . that notes a momentany action , but this a standing relation , or a setled continuance ; status notat dispositionem cum quadam immobilitate , ( saith aquinas . ) that makes a man unworthy of gods favor , but this makes him uncapable of it : so saith the prophet , what hath my beloved to do in mine house , seeing she hath wrought lewdness with many , and the holy flesh is passed from thee ? when thou dost evil then thou rejoycest , jer. 11. 15. these words shew the state of sin , and the miserable condition of that state ; the state of sin is the working of lewdness with many , and rejoycing in that work ; neither reluctancie before it , nor repentance after it ; and the miserable condition of that state , is , not to have to do in gods house , i. e. not to have any right to the word & sacraments ; for the holy flesh here ( saith r. david ) is the flesh of gods altar . an impenitent sinner hath nothing to do with that holy flesh ; and if he will needs intrude himself to have to do with it , yet it shall not be holy flesh to him , he shall have no benefit of its holiness : nay to him it shall be in its effect , what it is already in his account , an unholy thing , heb. 10. 29. impura es ipsa , ac proinde non potes non impurare omnes oblationes tuas , saith trem. thou thy self being in the state of impurity , canst not but make all thy offerings impure . thy prayers will be turned into sin , psal. 109. 7. and how then can thy sin not be turned into death ? therefore he that will offer to god an acceptable offering , must first offer himself : for if god accept not the person , he will not accept the offering . the lord first had respect to abel , then to his offering , gen. 4. 4. wherefore it neerly concerns every christian to forsake all his sins , and to assure himself that he is in the state of grace and acceptance with god , for that else he cannot be assured that either his prayer or his prayses will be accepted : and how shall we better know the state of grace , then from his mouth , whose hands , nailed to the cross , made it ? and whose side , pierced on the cross , poured it forth to us ? and he plainly tells us that our state is either of god , or of the devil , john 8. 42. if god were your father you would love me : from whence we may infer , they that do love christ have god for their father , and consequently are in a good , in a happy state : but v. 4. 4. ye are of your father the devil , and the lusts of your father ye will do : from whence we may infer , they that will needs do the lusts of the devil , have the devil for their father : not simply they that do the lusts , but they that wilfully do them . the text it self gives us this distinction , saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ye will do them : for there is a great difference betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , facio , and volo facere ; i do , and i will do . for saint paul saith of himself , the evil which i would not , that i do , rom. 7. 19. and yet proves that he is in the state of regeneration , notwithstanding his doing it : now if i do that i would not , it is no more i that do it , but sin that dwelleth in me , v. 21. sin may dwell in me , but i may not dwell in sin : if i do that evil i would not , it is because sin dwelleth in me : but if i will that evil i do , it is because i dwell in sin , and am one of those of whom it is said , ye are yet in your sins , 1 cor. 15. 17. he saith not , your sins are in you , but you are in your sins ; not , they possessed by you , but you possessed by them : not , they have a being in you , but you have a being in them . this regiment of satan doth not come to quarter with you against your will , but you have made an invitation to them , and provision for them : they find the house swept and garnished , and look upon it as their own ; and so have their habitation with you , as that they also have dominion over you . and in this respect doth our blessed saviour say to the jews , ye shall dye in your sins , that is , in the guilt , and under the bondage of your sins , unless by faith in christ you get out of that guilt , out of that bondage ; for so it is said , if ye believe not that ' i am he , ye shall dye in your sins , john 8. 24. to live out of christ , is to live in sin : and to live in sin , is the way to die in sin : and to die in sin , is to die eternally : for he that dies in sin , is an eternal sinner , and is therefore justly punished with eternal death . peccavit in suo aeterno , saith saint greg. he sinned in his eternity , and yet his whole life was but a span-long . the reason is , he that sins impenitently , would sin eternally , if he might live eternally . he sins eternally in his resolution , though not in his action , and shews whose child he is , by doing the works of his father , and wilfully doing them , the works of your father ye will do . a man may do the lusts of the devil , and yet be the child of god : but he cannot wilfully do them , and continue in that wilfulness , but he must be the child of the devil : he alone hath right in him , and he will claim his right : he will claim him as a father claims his child . for this is the specifical difference betwixt the regenerate and the unregenerate ; both are sinners , but the one sinneth eagerly with desire , and habitually with delight ; the other desireth not to sin , and delighteth not in sinning . though he may sometimes do the work of the devil , yet it is against his will , for he desires and delights to do the work of god. and that 's the reason our blessed saviour hath taught such a man to call god his father , and he would not have taught him to call god so , were he indeed not so : for truth teacheth no man to tell a lye , much less in his prayers : wherefore in that we are taught to say our father , it is evident that we are bound to be in the state of regeneration , or we have no right to say our prayers . for we are not taught to say our father in respect of our corporal creation , ( for so god is the father of the wicked as well as of the righteous ) but of our spiritual regeneration : that god is our father by spiritual generation , for that according to his abundant mercy he hath begotten us again , to lively hope , 1 pet. 1. 3. for of his own will begat he us with the word of truth , jam. 1. 18. and if god be our father by spiritual generation , then are we also his sons by adoption , and can rightly and truly say our father , and all the petitions after it , without giving the lie to our own consciences . whereas a man that is in the state of sin , cannot truly say any one petition of the lords most holy prayer . he cannot say , our father , for he will not be the son of god : he cannot say , hallowed be thy name , for he delights to profane it : he cannot say , thy kingdom come , for he fears nothing more then its coming : he cannot say , thy will be done , for he resolves against the doing it : wherefore if you ask me how shall sinners not yet converted say to god , our father : i answer , if they truly desire to be converted , and to become his children , they may say so , as the prodigal son resolving to arise and go to his father , though he were not yet come unto him , had a right of calling him father , luke 15. 18. for an unfained desire of conversion shews a true convert , god accepting the will for the deed , as working in us to will , no less then to do , of his own good pleasure . and the best man that is , will meet with inextricable difficulties , if he ground the truth of his conversion upon the ability of his performance , and not upon the sinceritity of his desire . saint bernard tells of a very religious monk , who undertaking to say his pater noster without the least a vocation or a version of his thoughts from god , ( which another professed that he could not obtain to do , by all the fasting and prayer that he had used for many years ) convinced and condemned himself by his own mouth , before he had gone over half the petitions , interposing such an impertinency in his prayer , as plainly shewed that his mind was on earth , whiles his tongue was in heaven . i conclude then , that only those sinners among the sons of men have no right to their pater noster , but do hypocritically and falsly say the lords prayer , who neither are , nor desire to be the children of god ; who so are sinners , as that they also are in the state of sin , and desire to continue in that state : for how can that man have a right to pray , who before he praies , hath set his heart against his god , and whiles he is praying , doth set his own tongue against his heart ? sect . ii. weighing of our sins . every man shall bear his own burden , saith the apostle , gal. 6. 5. and it will con●…ern every wise man to see he hath no greater burden then he is able to bear . of all burdens , none is so heavy as sin : ●…or other burdens can only press down to ●…earth , but this presseth also down to hell : therefore above all other burdens , it is a ●…oint of wisdom to be rid of this burden of ●…in . but how shall we rid our selves of it ? who will take it from us ? who will bear it ●…or us ? the psalmist hath told us , psal. 55. ●…2 . saying , cast thy burden upon the lord , ●…nd he shall sustain thee . if it be thy wi●…est course to cast upon him the burden of ●…hy body , then much more the burden of ●…hy soul : say then to him as hezekiah did , o lord i am oppressed , undertake for me , isa. 38. 14. thou didst bear the heavy ●…urden of thy cross , that thou mightest ●…ear the far heavier burden of my sins ; this is the burden that most oppresseth me : this is the burden that i most earnest●…y beseech thee to undertake for me , and to take from me ; thou didst admit of one to help thee bear the burden of thy cross , but of none to help thee bear the burden of my sins ; therefore i can flee to none for hel●… but to thee alone ; thou only wert able to●… satisfie the justice of an angry god , and 〈◊〉 beseech thee to make me a joyfull partake●… of that blessed satisfaction . one ange●… was enough to strengthen thee to bea●… the burden of the sins of the whole world●… but all the angels in heaven are no●… enough to strengthen me to bear the burden only of mine own sins ; therefore i slee●… unto thee to undertake for me ; be thou my●… pledge , my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to pawn lift for life , soul for soul in my stead , that 〈◊〉 who have forfeited both life and soul i●… my self , may recover them both in my pledge , in my undertaker . but i may not hope to be so easily rid of my heavy burden by desiring to lay it upon another shoulders , unless i first lay it on mine ow●… heart . for if my saviour were so exceeding sorrowfull for my sins , it is grea●… reason i should be sorrowfull for mine own sins , which alone caused his greate●… sorrow : and how can i be sorry for my sins , till i know the burden of them how can i know their burden till i have weighed them in the ballance of the sanctuary ? there i shall find , that sin is directly opposite to the goodness of god , and therefore must needs be as odious to him , as his own goodness is amiable to himself : there i shall find that the wilfull sinner is a rebell against the king of heaven , doth despise the golden scepter of his mercy , and would put him down from the throne of his majesty : there i shall find that every sin unrepented separates from god ; isa. 59. 2. your iniquities have separated betwixt you and your god ; ) grieves his holy spirit , excludes and expels grace from the soul , nay excludes and expels the soul from it self , bringing darkness on the understanding , perversness on the will , forgetfulness on the memory , debility and weakness on the power of action ; so that by sin the soul is neither rightly intellective , nor retentive , nor affective , nor active : most ingeniously the casuist , dicat saluberrimum peccavi , cujus singulae literae indices illi esse possunt miseriae in qua constituitur . let the sinner frequently and heartily cry peccavi , the several letters of which word will put him in mind of his several losses and miseries by his sins ; as for example ; p praemiis omnium meritorum privatus : e egestate oppressus : c coecitate mentis percussus : c charitate divina spoliatus 〈◊〉 a amaritudine repletus : v viam perdi●…tionis ingressus : i iram dei meritus 〈◊〉 ( reginaldus de prudentia in confessario●… cap. 5. ) innumerable are the miseries o●… the impenitent sinner , yet reducible all t●… these seven heads : 1. that he loseth th●… benefit of his former righteousness . 2. tha●… he is oppressed with many wants ; ( an●… above all with the want of repentance . ) 3. that he is smitten with blindness in hi●… understanding . 4. that he is out o●… gods favour . 5. that he is full of bitterness . 6. that he is in the way of pe●…dition . 7. that he is under the wrath o●… god ; and the word peccavi in latine●… will put him in mind of all these 〈◊〉 and as it will shew him his disease , so●… will also help him to his cure. for h●… that truly crieth peccavi , doth truly fe●… the burden of his sin ; and thereby hath a●… interest in that gracious invitation , an●… more gracious promise made by our ble●… sed saviour , mat. 11. 28. come unt●… me all ye that labour and are heavy-laden ( there 's the gracious invitation ) and i wi●… give you rest. ( there 's the more graciou●… promise ; ) wherefore let me ever b●… sure , cordially to say peccavi , i have sinned , and let me conceive this to be the meaning of my saying , i have sinned not only ignorantly or negligently out of common infirmity , but also impudently against knowledge , presumptuously against conscience , unthankfully against the means of grace , scandalously against the power of grace : there have been in my sins the three great aggravations of sin , contempt , ingratitude , and scandal : i have sinned with greater contempt , because god hath revealed himself farther to me then to others ; with greater unthankfulness , because god hath given me greater light and strength of grace to resist sin , then he hath given unto others and with greater scandal , because i have given occasion unto others of inceasing the number and burden of their sins : for though it is a great impudence to commit sin , yet is it a far greater impudence to conceal or to deny it . by committing sin i do grievously offend : but by concealing sin i do shamefully , ( or rather shamelesly ) affront my maker ; in committing sin there is a fowl disagreement of mans heart from the law of god ; but in out-facing it , there is yet farther a more horrid disagreement of mans tongue from his own heart ; o how great , how grievous is this schism , this division , when a man is divided both from his god and from himself ? from his god by apostacy , from himself by hypocrisie : not to do what is bidden him , that 's his apostacie : to deny what he hath done , that 's his hypocrisie . we read in jeremy the prophet , of a people in whose skirts was found the blood of the souls of the poor innocents , and yet they boasted of their own innocency : but shame was the end of their boasting ; for so it follows , behold i will plead with thee , bècause thou saist i have not sinned , jer. 2. 34 , 35. here were some far from god by committing sin : but further by denying it : contrariwise , luke 18. 13. we have gone far indeed from god by sin , but neer him by repentance . far from god by committing sin , but neer him by confessing it . he stands afar off whiles he saith god be mercifull to me a sinner ; but by so saying he presently gets neerer ; he would not lift up his eyes , but he did lift up hi●… heart to heaven : o the modesty of a true penitent , who takes the ready course to be acquitted , and yet acquit●… every one besides himself ! he dares no●… harden his forehead , for fear that should harden his heart : and though he hath made his soul odious in the sight of god by sin , yet he will not make his sin more odious in the sight of god by his impenitence ; for what shall we say of that wicked woman in the proverbs , who committeth her wickedness in secret , and when she cometh forth wipe●…eth her mouth and saith all is well , prov. 30. 20. what shall we say of her ? we must needs say that by wiping her mouth she defiled it : for had she come into gods presence with a penitent heart and an humble confession , though her sin had ●…tuck upon her lips , it had not stuck upon ●…er soul ; but now wiping her mouth , ●…nd saying all is well , she hath multiplied ●…er sin , and increased her wretchedness : ●…or whereas before with unchaste magdalen she had seven devils , now she ●…ath eight , and the last devil is worse then ●…l the rest . a dumb devil , that seals up ●…er lips , and permits her not to cry out to ●…e son of god for mercy : so that in ●…ch a wretch , the end is far worse then ●…e beginning : the beginning is sin , but ●…e end is worse then sin : can there be ●…y thing worse then sin which is directly opposite to gods own goodness ? yes , there can , there is ; impenitency in sin i●… worse then sin : for whereas sin opposeth the goodness of god , impenitency defyeth it : by committing sin i do displease my maker , but by defending it 〈◊〉 shall despise him : wherefore i will abhor my self in dust and ashes , not seek t●… cloke or disguise my wickedness , but acknowledge and confess it , saying , peccavi , i have sinned : i have sinned impudently presumptously , unthankfully , scandalously : but god forbid i should sin impenitently : this is the fittest arraignmen●… of a sinner at the bar of gods justice wherein there needs no witness to accu●… him , no judge to condemn him : h●… own conscience is a thousand witnesse●… and himself his own judge to pronoun●… the sentence of condemnation : so , it w●… with job , saying , i have sinned , wh●… shall i do unto thee , o thou preserver 〈◊〉 men ? job 7. 20. as if he had said , the●… needs no evidence but mine own for 〈◊〉 conviction , peccavi , i have sinned , i a●… fully convinced of my sins , and the●… needs nothing to my confusion but 〈◊〉 conviction , what shall i do unto thee thou preserver of men ? q. d. i am no●… at my wits end , at the end of my wits , though at the beginning of my trouble : i have hitherto done i know not what , and now i know not what to do : i have heretofore troubled my conscience , and now my conscience troubles me : because i have sinned against my maker and my preserver , against him in whom i live and move and have my being : i have sinned against thee o thou preserver of men , and what shall i do , since by my sins i have put my self out of thy protection and preservation ? what shall i do ? but confefs my sin , with as much sorow , as i committed it with delight : for i am under a grievous guilt , a heavy load , an unsupportable burden , and give god thanks for placing me in a church which hath taught me thus to confess my sins , the remembrance of them is grievous unto us , the burden of them is intolerable : and thus to pray for deliverance and redress , receive and comfort us who are grieved and wearied with the burden of our sins , much like that prayer of the greek church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , o lord raise me up and make me right and straite by the hand of thy saving help and mercy , who am now bowed and pressed down to earth ( i had almost said to hell ) with the grievous and deadly burden of my sins : thou didst lay thy hands upon the woman that had a spirit of infirmity 18. years , and was bowed so together that she could in no wise lift up her self , and immediately she was made straite , and glorified god , luke 13. 11 , 12. the burden of iniquity hath been more years upon me , then the burden of infirmity had been upon her , and hath not only bowed , but also thrown me down , and still keeps me under : thy hand o lord is not shortned that it cannot save , and loose me from the burden of mine iniquity , as it did her from the spirit of her infirmity : sweet jesus lay thy mercifull hands on me , that i may be immediately made straite , as she was , and glorifie god : for this is a grievous and 〈◊〉 deadly burden , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a grievous , and yet withal , a fatal burden ; a burden that brings grief with it , and damnation after it : such is the burden of any wilfull sin whatsoever , till faith and repentance have unloaded the conscience . most divinely saint chrysostom : if all my righteousness be as filthy rags , isa. 64. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what shall be said of my filthiness and of my unrighteousness ? surely if my best righteousness hath the aspersion of sin , then are my sins most exeeeding sinfull : but we all generally herein are like the pharisees , ready to bind heavy burdens and grievous to be born , and lay them on other mens shoulders , mat. 23. 4. whereas this is a burden that we should ●…her lay every man on his own heart : the evil of our neighbours heart we cannot know , and yet are very desirous to know it , though that knowledge tend directly to our damnation , either for our malice or our curiosity ; the evil of our own hearts we can know , yet care not to know it : though this knowledge immediately conduce to our salvation , either by our humility or by our repentance : for that man is worse then simon magus , who is in the very gall of bitterness , and in the bond of iniquity , and yet scorns to say to the successors of the apostles , pray ye unto the lord for me , that none of these things which ye have spoken come upon me ; acts 8. 23 , 24. for whatsoever god hath spoken in his word against impenitent sinners , he cannot but fear will come upon him , and it is just he should know it will so , that he may not still continue in his impenitency : sin doth at first grieve the god without us , maker of heaven and earth , but at last it will grieve the god within us , our own consciences ; it is at first vastans conscientiam , to waste thy conscience , that from a little conscience thou maist have no conscience : it will be at last aggravans conscientiam , to burden thy conscience , that from no conscience , thou maist come to all conscience . it is best then for the sinner to be his own ●…ndemner , that he may not be his own executioner : for it is a sign he is in bethesda , in the house of grace , if he find his conscience , ( like those waters ) troubled within him : for being impotent by reason of his sins , whether blind or halt , or withered ; whether blind in his understanding , or halt in his affections , or withered in his actions , he cannot be healod till he step into the troubled waters ; which though they are the worst to let him see his face , ( for all will appear in broken lineaments ) yet are they the best to help him heal his soul : be not afraid then to step one step further into these waters , as long as it is a good spirit from god that troubles them : the disciples being in a storm , and seeing jesus walking on the sea , and drawing nigh unto the ship , were afraid , till they heard and knew his voice , then they willingly received him into the ship , and immediately the ship was at the land whither they went. so when thy soul is in a tempest , though jesus himself be coming nigh , thou wilt be afraid , but when he is fully come , thou wilt most willingly receive him , and immediately upon his reception , thou wilt be at the haven of a blessed rest : for himself will say unto thee , let not your heart be troubled , ye believe in god , believe also in me , john 14. 1. a true believer should not be troubled , for by his faith he is more then conqueror : and yet he is often troubled ; for by reason of his weakness , and of his unworthiness he doth sometimes not perceive the conquest of his faith : his own conscience so convincing him , that he cannot but be much troubled at the conviction : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith aristotle . there is a twofold redargution or conviction ; the one proceeding from the confutation of the cause , the other from the confutation of the person . the cause is often overthrown , when yet the person still retains his former confidence ; the arguments of men may confute , and yet not convince ; they may convince , and yet not extort the acknowledgement o●… a conviction : but the argumentts of the conscience are truly and fully convictive , because they are truly and fully demonstrative : and that in such a kind of demonstration of which the philosophers words are most really verified , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , demonstration is not to confute the man in his person , for he may be contumacious and refractory , but to confute him in his reason and in his judgement . such is this demonstration of conscience , it seizeth on the inward man ; if that plead the cause , if that dispute and make an instance against the respondent , no sophistry , no elusion , no evasion will serve his turn , but his heart is troubled , his countenance dejected , and his tongue silenced , so that he can say nothing in excuse , much less in justification of himself , but is forced to flie to his saviours al-sufficient merits , and al-saving mercies , ( and it is a happy violence that so forceth him ) saying with the blind man in the gospel , jesus thou son of david , have mercy on me . and though many charge him that he should hold his peace ( even very many sins and unworthinesses ) yet he cries the more a great deal , thou son of david , have mercy on me , till jesus stand still , and command him to be called , and say unto him , what wilt thou that i should do unto thee ? then will his answer be , lord that i might receive my sight , not so much to see mine own sins , as thy mercies , thine infinite , thine undeserved mercies . thus i would receive my sight , to see the light of thy countenance , and i shall be whole . this was that admirable prayer in the greek liturgies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lord appease and allay those invisible tumults of mine own breast , which so much disquiet and torment my soul : other enimies may be resisted , and haply vanquished , but this internal enemy is altogether inexpugnable , and alwaies gets the victory over us . appease these invisible wars : we are much frighted with visible wars , but the invisible are infinitely more terrible , for these will frighten even the souldiers themselves , who make it their work , no less then their profession , to disturb and frighten others : and they are called invisible wars , not only because they alone can see them who feel them , but also because they are the most fatal and dangerous , even as an enemy is most dangerous when he is least seen ; most to be feared , when he is least to be discovered . conscience doth then war most dangerously , when most privately , most unsuspectedly , and doth then most hurt thee , when it doth least wound thee , when it wil●… not strike , till it be too late for thee to ward the blow : for then sin lyeth at the door , gen. 4. 7. robets , it layeth down o●… coucheth like some wild beast , at the mouth of his cave , as if he were asleep , bu●… indeed watcheth and waketh , and is ready to flie at all that come neer it : so is sin in 〈◊〉 mans conscience , couchant rather then dormant ; it sleeps dogs sleep , that it may take the sinner at the greater advantage and flie the more furiously in his face conscientia dormit respectu motionis , non observationis ; conscience may seem to sleep , whe●… indeed it doth not , for when it sleeps it is only i●… regard of motion , not in regard of observation . when it doth least check thee , it doth mos●… observe thee : it spares thee a while , to torment thee for ever ; it spares thee here , to torment thee hereafter ; a most cruel mercy to observe the sin , and let alone the sinner to register the wicked deed , but not to reprove him that did it . and this is all the mercy that a seared , a benummed conscience doth afford when it doth most befriend us . it will not cut , that it may kill : it will not convince , that it may confound : it will not accuse , that it may condemn . wherefore i will awaken my conscience to arraign me here , that it awaken not it self to condemn me hereafter : for that must , that will prevail at length , and that with such an evidence , to which i shall not be able to plead not guilty , and much less to withstand the guilt . it will come upon me as poverty upon solomons sluggard , like an armed man , not only as a valiant man , with power to overcome me , but also as an armed man , with frights and terrors to over-aw me . david a man of war , who said he would not fear though an host encamped against him , nay encompassed him round about , psal. 27. 3. & 3. 6. yet durst not look one sin in the face , but when nathan had said unto him , thou art the man , and his own conscience had attested the saying , he presently gives over the thought of denyal , or tergiversation , and much more the spirit of contradiction , and prostrates himself before the mercy seat , not being able to stand in the judgement , and cryeth out , i have sinned against the lord , 2 sam. 12. 13. he had sinned once by commiting his sin , and durst not sin again by lessening it : he neither desired to extenuate the guilt of sin in himself , nor to aggravate it in another ; and they generally go both together , no man being so ready to accuse and condemn his brother , as he that is resolved to acquit and justifie himself ; spiritual pride causeth thee to think thy brother the greater sinner , but indeed it makes thee so ; but consider awhile proud justitiarie , is it not practical blasphemy in the highest degree , for thee to set and settle thy self in christs judgement seat , and there to become a judge of souls ? he that said judge not , that ye be not judged , hath in effect told thee , that if thou dost lord it in his tribunal here , thou shalt tremble and quake before it hereafter . the joints o●… thy knees ( with belshazzars ) shall then be as loose , as is now thy tongue . the words o●… the psalmist are much to be observed , psal. 109. 30. he shall stand at the right hand of the poor , to save him from those that condemn his soul. christ will leave his throne at the right hand of god , rather then fail to stand at the right hand of the poor ; and what poor they are he takes such a care of , himself hath told us , mat. 5. 3. the poor in spirit . the kingdom of heaven is most theirs who least assume it to themselves : who think they are not worthy of a being upon earth , they shall be surest of a being in heaven ; they think themselves not worthy to kneel upon the earth , because it is the footstool of the most high god , much less worthy to look up to heaven , because it is his throne ; but he thinks them most worthy to be translated from the earth , and to be admitted into heaven ; saying , for theirs is the kingdom of heaven . these are the poor that our saviour christ doth alwaies stand by , ( and indeed they alone do constantly stand by him , though others pretend more to be his servants . ) and why doth he alwaies stand by them , or ( as the text speaks ) at their right hand ? even to save them from those that condemn their fouls , or as it is in the hebrew , to save from the judges of his soul , or to save his soul from judges . to save him from the judges of his soul , for though they condemn him , yet he will acquit and save him : or to save his soul from judges ; that is , ( as our other translation reads this verse , ) to save his soul from unrighteous judges : for no judge can b●… so unrighteous as he that judges anothe●… mans soul ; for his judgement proceed●… not out of inclination to justice , but meerly out of pride or malice , so that it is●… perverse judgement : it proceeds not fro●… a lawful authority , but from self-wi●… and presumption , so that it is an usurpe●… judgement : and it proceeds not according to the rules of prudence and discretion , but of folly and madness , so that it i●… a foolish and rash judgement . christ i●… the only over-seer and bishop of o●… souls , 1 pet. 2. 25. do not presume to go●… visitation in thy saviours diocess : judg●… no mans soul but thine own : so shalt tho●… not be judged of the lord , for two reasons , for not judging others , and fo●… judging thyself ; here at home thou mai●… rightly judge , and as rightly condemn nay if thou dost but judge , thou must condemn , it being all one for a sinner t●… judge his own soul and to condemn it and the more he judges the more he co●…demns . like ezekiels vision , chap. 8●… the more he looks , the worse he likes , v●… but turn thou yet again , and thou shalt s●… greater abominations : and v. 13 , is●… again the same : so is it in the vision of ou●… own sinful souls ; this must still be the epiphonema , the burden , the concluding sentence , hast thou seen this , o son of man ? turn thee yet again , and thou shalt see greater abominations : though thou hast already seen most wondrous strange & horrid sins , such whose very thought must needs affright the soul , and therefore whose guilt must needs oppress it , yet thou must still look to see greater abominations : when thou hast seen all manner of wickedness in thine heart , and sins there as firebrands of hell for torment , but as the stars of heaven for multitude , some of the greater , some of the lesser magnitude , but yet altogether innumerable , and every one too too great ; when thou hast seen all this , and imagined more then thou canst see , yet this saying must be the conclusion of all , hast thou seen this , o son of man ? turn thee yet again , and thou shalt see greater abominations then these . thou canst not turn to look upon , or rather into thy self , but thou wilt still find out some new abominations , and if thou find none , it is because thou thy self art the abomination of desolation ; so abominable , as reserved to destruction ; or because thou art all abomination , and therefore thinkest nothing abominable ; as that breath which is mo●… corrupt and unsavory , can least discern 〈◊〉 own corruption and unsavoriness : whi●… is therefore the greater , because the le●… discerned : but let us a little view this v●…sion more particularly , and in it our ow●… hearts ; we may here observe the wickednes●… of israel , both towards god and toward●… mans : towards god by idolatry , 1. i●… worshipping of baal , ( here called th●… image of jealousie , ver . 3. & 5. becaus●… it made god jealous , and we know idolatry is forbidden with this reason , fo●… the lord thy god is a jealous god●… 2. in offering incense to creeping thing●… ver . 10. 3. in weeping for tammuz●… ver . 14. 4. in worshipping the sun●… ver . 16. towards men by cruelty , ver . 17. for they have filled the land wit●… violence . and is not all this idolatry the sin o●… thine own heart ? is not all this cruelty the sin of thine own hand ? first for the idolatry , the sin that thou thinkest thy self least guilty of , when thou followest thine own phansie in serving god thou worshippi●… baal , ( nomen idoli , quia illud colentium dominus ) that 's now thine idol , nay indeed thy lord and master , and hath gotten dominion over thee , nor is there any image more dangerously worshipped then ●…hine own imagination ; god is a jealous god in all idolatry , but in none so much as when thou makeft thy self thine own idol . again , when for vile and base respects , or sordid advantages , thou transgressest the duties of piety , justice , or charity , thou then offerest incense to creeping things , ●…ay thy self art creeping on earth , when ●…hou shouldest be ascending into heaven : 〈◊〉 . when thou bemoanest thy temporall losses with too much pensiveness of thought , as being much more grieved for the wasting of thy treasure , then of thy conscience , thou then weepest for tammuz ; for he was among the aegyptians as ceres among the romans , the god of the harvest : and lastly , when thou dost basely temporize for thine own ends , having mens persons in admiration because of advantage , jude 16. thou maist properly be said to turn thy face towards the east , and to worship the rising sun ; thus will thine own heart ( if thou look into it ) accuse thee of israels idolatry , and in the next place thou must hold up thy guilty hand at the bar , and be arraigned for his cruelty ; for if saint augustines rule be true , qu●… non pavisti , occidisti ; whom thou hast 〈◊〉 fed , thou hast starved ; whom thou ha●… not filled with meat , thou hast fille●… with violence : whom thou hast not relieved , thou hast destroyed : we need n●… send thee among the outragious plundere●… to take thy share in this accusation [ they have filled the land with violence . ] for i●… that thou hast not helped those who hav●… been wronged , thou hast helped to wron●… them ; in that thou hast not fed the hungry thou hast starved them : in that thou 〈◊〉 not taken in the stranger into thine hous●… thou hast thrust him out of his own ; 〈◊〉 that thou hast not cloathed the naked , tho●… hast stripped him : thus shalt thou be a●… raigned , and condemned at the last day , no●… only for thy commissions , but also fo●… thy omissions , mat. 25. 41 , 42. but an●… if also for thine omissions , then certainly and much more for thy commissions for making others hungry , and thirsty , an●… poor , and sick , and naked ; thus if thou sha●… look impartially into thine own bosom thou wilt there find this vision , thou wi●… there see all these wicked abominations ; b●… turn thee yet again , and thou shalt see greate●… abominations then these , which are indeed the effects of these ; not only dismal repre●…tations of thine own sins , but also a ●…e dismal representation of gods judge●…nt ; thou hast been guilty of sins un●…rthy of a man , and now thou must ex●…ct to feel a judgement worthy of god : ●…sd . 12. 26. my flesh trembleth for fear ●…hee , and i am afraid of thy judgements , 〈◊〉 119. 120. this is the very abomina●…n of desolation , when a man finding ●…self under the terrors of gods impar●…l , and inevitable , and insupportable justice ●…ks under the burden , and hath so many ●…smal fiends rather then thoughts for 〈◊〉 inmates of his despairing soul. this was ●…ins case , which is therefore so expresly 〈◊〉 down , that it may not be ours , gen. ●…13 . and cain said , my punishment is ●…eater then i can bear , or my iniquity is ●…eater then that it may be forgiven ; the ●…rds will admit both interpretations : for ●…e same word signifies both iniquity and ●…ishment , and indeed it is iniquity alone ●…at makes the punishment ( for were it ●…t for sin , though we might be afflicted , ●…t we could not be punnished ) and that ●…akes it intolerable : for a wounded ●…irit who can bear ? another may ●…ound my body , but it is only my self that can wound my soul ; the sores of 〈◊〉 body may be very painfull , but it is only sins , the sores , the wounds of my soul●… are intolerable : a wounded spirit who bear ? prov. 18. 14. o thou who 〈◊〉 wounded for our transgressions , and w●… blood is the only balm to heal the wo●… of our souls , make us in time to thirst 〈◊〉 gasp after thy blood , that so we ma●… recovered of all our wounds ; give u●… hearty sorrow for our sins , but wi●… gives us thy immortal comforts in 〈◊〉 sorrows : sorrow for sin is a g●… sorrow , nay a sorrow according to 〈◊〉 ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 cor. 7. 10. ) 〈◊〉 godly sorrow , because it begins from 〈◊〉 and ends in god : and it is a sorrow 〈◊〉 cording to god , having him not only fo●… efficient and final , but also for its fo●… cause : a sorrow according to the ex●…ple of the son of god , mat. 26. my ●…ul is exceeding sorrowfull , even death ; the soul of the god of life was rowful unto the death : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my soul is encompassed round about with row : whence so much sorrow to him 〈◊〉 was the only joy of heaven and earth , 〈◊〉 proclaiming his indulgences on earth , 〈◊〉 made an eternal jubile in heaven ? ●…ence so much grief to him , who is the ●…ight of men and angels ? even from the ●…ath of god against sin , though himself ●…d never sinned : because of this was he ●…rrowful and very heavy . was the bur●… of my sins heavy upon my saviours ●…l , and shall it not much more be hea●… upon mine own ? did he cry out for 〈◊〉 sins , as if god had forsaken him , and ●…all i still be silent and not fear that ●…od will indeed forsake me ? i knowledge 〈◊〉 fault ( saith the true penitent ) ●…d my sin is ever before me , psal. 51. 3. 〈◊〉 if he had said , my sins are ever ●…ore almighty god , and shall they ●…t be also before me ? they are open in 〈◊〉 sight , and shall they not be so in mine ? that we would consider how far we have ●…t-gone david in his sin , and yet how far ●…ort we come of him in his repentance ? ●…r sin , though it is the work of darkness , ●…t may not hope to be covered or con●…led by it ; it is never invisible , but al●…ies comes to light : god sees it , man him●…f sees it : and happy is the man who sees ●…n due time ; for that is the only way to ●…ake god not see it , but turn away his ●…es from it : yet if he see it never so late , chap. iii. peres , or , dividing of our persons . sect . i. the soul divided from the body , while it lives by a voluntary separation conversing with it self , and with it●… saviour . a good man can neve●… want good company ; so●… if he may not have it fro●… his neighbour , he may hav●… it from himself : me interr●…gans , mihique respondent quùm solus essem , tanquam duo essemu●… ratio & ego , saith saint aust. ( lib. 1. r●…tract . c. 4. ) unde hoc opus soliloquia nominavi ; i did question and answer my self as if we had been two , reason and i , whence i called that work , my solilequies : and indeed a mans safest way of talking , is to talk with himself ; so will his tongue not defile his body ( as saint james complains , ) but purge his soul : not set on fire the course of nature , but thirst after the welsprings of grace : not it self be set on fire from hell , but inflame the soul with the love & desire of heaven : he that talks most with himself , is like to answer for himself : for the right judgement of things is made by the conscience , which looks not on time , but on eternity . the soul must answer by it self alone without the body , ●…nd therefore had need consult with it self ●…lone about its answer ; not admit the flesh ●…nto consultation , which will deprave the ●…udgement , and cannot rectifie it . mundus ●…egacosmus intrat in microcosmum , i. e. 〈◊〉 animam , scil . bonam in itinerario men●…is ; this great world was made to enter in●… man , the lesser world ( for the soul is ●…ble to receive it all , and yet still must ●…ontinue empty ) but man himself was ●…ade to enter into a better world : enter ●…ou into thy masters joy , mat 25. 23. ●…he world above is too big to enter into ●…s , we must enter into it : therefore it is better to know this world then to love because by knowledge this world ente●… into us : but it is better to love the wo●… above then to know it , because by lo●… we enter into that world . and surely is like to have the happiest entrance , t●… soonest knocketh at the door : for so●… there will be , who will say , lord , l●… open unto us , who will have this answer , 〈◊〉 rily i say unto you , i know you not ; mat. 〈◊〉 11 , 12. wherefore it is necessary that t●… soul be divided from the body , even wh●… it dwels in it , that so it may by a volunta●… both prevent and facilitate its violent se●… ration : for if she be accustomed to the o●… she will never fear the other . thu●… may be a separatist , and be no schis●… tick : by separating from my self , but 〈◊〉 from my brethren . the jews pha●… much of gods speaking with his own j●… cial house , and when they find him spe●… ing in the plural number , ( not know●… the mysterie of the trinity , or not ca●… to acknowledge it ) do only tell us , he is 〈◊〉 sulting with his own judgement : ( 〈◊〉 solomon jarchi on cantic . 8. v. 5. & 〈◊〉 how much more ought man to con●… with his own soul , that by so doing he●… also consult with god ? for the soul , more it descends into it self , the more it ascends unto its saviour ; god alone haveing the priviledge to be within the soul , as the soul alone hath the priviledge to be within the body . therefore let me have frequent colloquies with mine own soul , that i may have frequent colloquies with my saviour : my colloquies with my self will wean me from the love of earth : my colloquies with my saviour will make me in love with heaven ; my colloquies with my self will shew me the vanities of the world , the infirmities of the flesh , the malice of the devil , and the sight of these will make me say with the psalmist , o that i had wings like a dove , then would i flee away , and be at rest , psal. 55. 6. when the spirit of a dove will not give me rest , such may be the wickedness of men ; yet the wings of a dove will give it me , such is the goodness of god : when condescending to man by patience and meekness will not , then ascending to god by prayer and meditation , will give peace and rest unto my soul. my colloquies with my saviour , will shew me his al-sufficient merits , his almighty power , his al-saving mercy ; and the first of these will make me abandon the worlds vanity , that i may retire to his al-sufficiency : he hath ascribed sufficiency to his grace , 2 cor. 12. but he hath reserved the al-sufficiency to himself . the second will make me acknowledge mine own infirmity , that i may rely on his omnipotency , as saith the apostle , most gladly will i glory in mine infirmities , that the power of christ may rest upon me , 2 cor. 12. 9. for if the power of christ rest on me , sure i cannot but have rest in it . the third will make me not fear the devils malice , whiles i place my whole trust and confidence in my saviours everlasting and al-saving me●…cies ; for blessed be his undeserved goodness , i have a saviour who is able and willing to save , a jesus whose name is salvation , whose presence is salvation , whose work is salvation ; they are all three joyned together , john 11. 21 , then said martha unto jesus , lord , if thou hadst been here , my brother had not dyed : he is jesus , there 's salvation in his name , thou shalt call his name jesus , for he shall save his people from their sins , mat. 1. 21. if thou hadst heen here , there 's salvation in his presence ; my brother had not dyed , there 's salvation in his work : therefore must my soul be alwaies neer my saviour , that it may never be far from his salvation : it must converse with him , and therefore it must be united to him by the spiritual and blessed union which is wrought by faith , by hope , by charity . for without this union i may not hope for that conversation . the union or conjunction of the soul with christ by faith is expressed , and in that required , eph. 3. 17. that christ may dwell in your hearts by faith : not in your heads by phansie , but in your hearts by faith : not float in your brains , but sink down into your breasts : wherefore let me be sure to cherish in my soul this heavenly gift of faith , by refraining my mind from vain curiosities , and bringing into captivity every thought to the obedience of christ , 2 cor. 10. 5. and by cleansing and purging my will and affections ( for true faith is in the will no less then in the understanding ) from all filthiness of the flesh and of the spirit , perfecting holiness in the fear of god , 2 cor. 7. 1. for impiety doth directly dispose the soul to infidelity ; and they that are men of corrupt minds , ( though of never so clear judgements ) are also reprobate concerning the faith , 2 tim. 3. 8. the union of the soul with christ by hope is expressed , and withal required , isa. 26. 3. thou wilt keep him in perfect peace , ( heb. peace peace , the peace of a good conscience here , of a blessed eternity hereafter ) whose mind is staid on thee , because he trusteth in thee : & v. 4. trust ye in the lord for ever , for in the lord iehovah is everlasting strength : god takes it for an honour to be trusted ; & he that most trusts him , most honours him : and he that least honours him , least trusts him ; offer the sacrifices of righteousness , and put your trust in the lord , psal. 4. 5. he that offers not the sacrifice , cannot have the trust ; for he that doth not think it sit to honour him , cannot think it safe to trust him : therefore let my hope in christ be such as becometh a christian , and much more such as becometh christ : such as becometh a christian , not provoking him whiles i trust him ; & much more such as becomethchrist , trusting him with what he cares to be trusted , that is , my soul ; and for what is worth his trust , that is , my salvation . the union or conjunction of the soul with christ by charity is expressed , and in that required , 1 john 4. 16. and we have known and believed the love , that god hath to us ; god is love , and he that dwelleth 〈◊〉 love , dwelleth in god , and god in him ; here we must observe , that the soul is uni●…ed unto christ , not by every kind of love , ●…ut by a right , a great , a firm love : a right ●…ove , which loves him before all things , for 〈◊〉 loves him upon this ground , because he ●…oved us first , we have known and believed ●…he love which god hath to us : a great love , which loves him above all things , so that ●…he soul wills not for it self but for god : ●…ares not to know any thing but by him , ●…or desire any thing but for him , nor do ●…ny thing but with him ; nay yet more , ●…ares not to live , or move , or have any being ●…ut in him and to him alone ; he that tru●…y loves , dwells not where he lives , ●…ut where he loves , he dwelleth in love : thirdly and lastly , a firm love , which loves god beyond all things , by a ●…ove that hath an everlasting continuance , 〈◊〉 love not capable of being corrupted , and therefore not of being interrupted : for where the love of god is without corruption ( as in heaven ) it is also without interruption ; where it is a pure love , there it is also an everlasting love : a love so desiring an union , as to be fully resolved against a separation : he that dwells in gods love , will not endure the thought o●… being put out of his dwelling : and he tha●… dwelleth in love dwelleth in god , and god i●… him . excellent is the rule of the casuist●… spiritale bonum divinum consistere in amicitia inter deum & hominem , ac per hoc i●… consentire , conversari , convivere & colloq●… cum deo ; ( cajetane in summula , verb●… acedia . ) the spiritual good of man , o●… the blessing of the soul consists in this , th●… a man hath friendship with god , and consequently that he lives for him , to him , wit●… him , in him ; lives for him by consent , t●… him by conversation , with him by cohabitation , in him by contentation : and this i●… the friendship that the good christian hath with christ , whiles he converseth with him , or rather is united to him , by faith , hope , and charity ; for according to aristotles rule , 8. eth. c. 5. there may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there may be good will in those that live far asunder , but friendship only in those that live together ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an habitual , not an actual friendship : and he proves it by this proverb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the neglect o●… want of friendly salutes , and compellations , hath dissolved many mens friendships : so is it also in this spiritual friendship : he that will have christ for his friend , must be sure constantly to live with him , wholly to rely on him , and daily to call upon him : for want of friendly compellations hath made many lose his friendship , first falling into a strangeness , then into a sullenness , and at last into a plain dislike and discontent with their devotions , which makes them not care to have their conversation , where they do not expect to have their contentment : wherefore above all things , o my soul , never let go the exercise of thy faith , hope and charity , that thou maist never let go thy saviour . thy faith will best exercise it self about his bitter passion : thou wilt see him in the garden sweating blood , thou wilt see him on the cross dropping blood , with his feet nailed fast to stay for thee , with his hands stretched out to embrace thee , with his head bowed down to hear thee , with his side ready open to receive thee : this will be the best exercise of thy faith , that god having already punished thy sins in his own beloved son , will not in mercy , cannot in justice punish them again in thee his most unworthy servant ; hence will thy heart be filled with compassion for his sufferings , and much more with compunction for thy sins : hence will thy mouth be filled with thanksgivings to him for suffering , and thy whole life with a blessed conformity to his sufferings ; knowing it is a faithfull saying , for if we be dead with him , we shall also live with him : if we suffer , we shall also reign with him , 2 tim. 2. 11 , 12. thy hope will best exercise it self about his powerfull resurrection ; thou wilt there see a great earthquake , and a great man-quake ; thou wil●… there see a great earth-quake which opened the graves , so that many of the bodi●… of the saints which slept , arose , mat. 27. 53●… and that earthquake will much more open thy heart , to let into it th●… blessed hope , that is full of immortality & no less full of comfort , the hope of a glorious resurrection of thy body to the lif●… everlasting : thou wilt there also see a grea●… manquake , the keepers of the sepulchre●… the roman souldiers , trembling and shaking for fear of the angel , though ( poo●… mercenary souls ) they were soon afte●… bought out of their fright , and as soo●… bought out of their faith : a little pa●… more then ordinary made them forg●…●…eir fright , and forgo their faith : it mad●… them turn preachers , though it kept them ●…rom turning christians : but their do●…trine was accordingly fit for mammons chaplains , fit for money preachers , it was ●…he denying of christs resurrection ; when ●…we meet with such preachers , we have rea●…on to be afraid of such doctrine . souldiers can easily teach others to serve them , but they can hardly teach themselves , much less others , to serve god : and now you may also , ( if you please ) see a third quake , more terrible then the other two ; not a quaking of earth , nor a quaking of bodies , but a quaking of souls , in the first sect of quakers ; they who before quaked for fear of an angel , now much more quaking for fear of devils : but be not you , o christian souls , afraid of that sight , the angel himself saying , fear not ye , for i know that ye seek jesus which was crucified , mat. 28. 5. not seek , much less help to crucifie him : this reason doth no less concern all other seekers , that seek jesus which was crucified , then it did the women : they may well seek without fear , for they are sure to find with joy : they shall find that their lord is risen , and calleth them to rise with him : immediately in their souls , immortally in their bodies , incorruptably both in souls and bodies : this will be th●… best exercise of thy hope , that christ th●… head being risen , will make thee his member , partaker of his joyfull resurrection which consideration made our church compose a choice hymn of purpose for easter day , to express the joy and exultation o●… true christian souls for the resurrection of christ : and i suppose none will condemn her of singularity or novelty concerning that hymn , although it is not to be found entirely either in greek or latine liturgies : for there is no doubt of her communicating with the church of christ , whiles she communicates with the spirit of christ ; and in this hymn she immediately communicates with the spirit of christ , because it is all taken out of his word , rom. 6. 8. and 1 cor. 15. 20 , &c. and though the hymn it self may possibly be taken out of good christians mouths , yet surely the joy of it can never be taken out of their hearts , that christ rising again from the dead now dieth not , death from henceforth hath no power upon him ; and in that it hath no power upon him , i am sure it shall not long have a power upon me ; and that other , christ is risen again , the first fruits of them that sleep ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith theophil . he that goes first , sure hath some to follow him ; there cannot be first-fruits , but there must be after-fruits : this is my hope , the head being risen will not leave his members for ever in the dust ; my soul and my body cannot be now so unwillingly parted , in the death , as they shall hereafter be joyfully united in the resurrection from the dead : lastly , thy love and charity will best exercise it self about his glorious ascention : thou wilt there see hin attended on earth by his disciples , ready to receive his instructions ; thou wilt there see him attended in the air by a cloud , ready to receive his person ; thou wilt there see him attended in heaven by millions of angels and glorified souls , ready to congratulate his reception : if these considerations will not make thee love the christan faith that teacheth such heavenly mysteries , it is because thou hast dull affections ; if they will not make thee love thy saviour christ , who hath prepared such heavenly mercies , it is because thou hast no affections : this will be the best exercise of thy love , to inflame thy soul with the contemplation of those unspeakable joyes , which cannot more inflame , then they will content it : christ ascended into heaven , what hast thou to do but in heart and mind thither to ascend after him , that thou maist continually dwell with him ? he is gone to prepare a place for thee ; what hast thou left to do , but to prepare thy self for that place , and beseech him to assist and bless thee in that preparation ? sect . ii. the soul divided from the body , when it dies , by a violent separation . the soul of man had no subsistence before his body , and is therefore unwilling to have a subsistence without it . creatio & infusio sunt simul respectu animae , is the tenent of the school , the soul is not created till the body be fitted to receive it ; so that in the same instant wherein it is created , it is also received into the body : and that 's the reason , that coming cloathed into the world , she is so much troubled to think that she must at last go , as it were , naked out of it : hence it is , that though we groan in this tabernacle , being burden●…d with the miseries , and much more with the sins of our flesh , yet we do not desire to be uncloathed , but cloath●…d upon , that mortality might be swallowed up of life , 2 cor. 5. 4. that is , we would so lay aside our burden , as not to lay aside our flesh ; and would have our mortal bodies , not by death put off their mortality , but by a change put on immortality : wherefore the union of the soul with the body being altogether natural , the separation of the soul from the body must needs be against nature : consequently , it is not possible that a meer natural man should deliberately desire to die : for nature cannot desire its own destruction : and therefore a deliberate desire of death cannot possibly proceed from nature , but from grace , which alone can make a man both live contentedly , and die comfortably : & where there 's a great measure of grace , there is also a great measure of contentment in life , and of comfort in death : in so much that if we do not wilfully shut our eyes , we cannot but see : if we do not wilfully shut our hearts , we cannot but believe : if we do not wilfully shut our mouths against the truth , we cannot but confess , that godly and relig●…ous men do continually dye with more p●…tience and comfort then we dare live ; b●… the original of this patience & of this comfort is not from the man , but from th●… godliness : for thereby alone he is able t●… say with saint paul , for me to live is christ and to dye is gain , phil. 1. 21. to me t●… live is christ , for i die unto sin ; to me t●… die is gain , for i have lived unto righteousness . or else as beza expounds that place mihi enim est christus & in vita & in morte lucrum , christ is a gain to me , both i●… life and death . to talk of gain in death to a natural man , were to make him mad , or to think you so : for he loseth his soul he loseth himself ; but to talk of gain i●… death to the spiritual man , is to make him the more sensible of his spiritual comfort and condition : for the less he hath of the flesh , the more he hath of the spirit ; so that though death takes from him his body , yet it gives him his soul ; though it take from him his soul , yet it gives him his saviour . be it then that death takes from him all things but his god , yet sure that it gives him . christ is my gain whether 〈◊〉 live or dye . for whiles i live , i live unto him the only author , preserver and redeemer of my life , that when i shall dye i ●…ay die unto him the only joy , & comfort , ●…nd repairer of my death ; that whether i ●…ve or dye i may still be his : thus did ho●…y job comfort himself against the miseries ●…f his life , and the terrors of his death , ●…aying , i know that my redeemer liveth , job 19. 25. as if he had said , i know that i ●…m as one forsaken and forlorn , yet i ●…ave a redeemer . i know that i seem as ●…ne ready to be swallowed up by death , yet he who swallowed death it self up in victory , he liveth , i know that my redeem●…r liveth ; and hereupon do i ground my faith , my comfort , and my assurance ; my assurance is infallible & undeniable , for ●…t proceeds from knowledge , i know ; i am as sure that my redeemer liveth , as that i shall die ; my faith is firm and immoveable , for he is mine , none shall ever separate me from him , he is my redeemer ; my comfort is heavenly and immortal , answerable to those divine fountains of faith and hope from whence it floweth ; it is the comfort of eternal life ; for in that my redeemer liveth , i am most confident , that in him and by him i shall also live ; for when christ who is our life shall appear , then shall we also appear with him in glory , col. 3. 4. an assured hope , a constant faith , an immortal comfort ; these were jobs only supports in his greatest afflictions , ( and his were so great , that we can scarce imagine , but sure we cannot endure greater : ) never was his body in worse case , never was his soul in better . afflictions in the body then have the right end for which they are sent , when they make our souls magnifie the lord , and our spirits rejoyce in god our saviour . the devil intended to have added to jobs misery by increasing the torments of his body , but he did indeed add to his happiness , by increasing the devotion of his soul : mans extremity is gods opportunity : he then most helps us , when we can least help our selves ; when i am weak , then am i strong , 2 cor. 12. 10. and by the rule of proportion , when weakest then strongest ; when weakest in my self , then strongest in my saviour : yet dare i not venter to stay till the weakness of my body give strength unto my soul. for had not job been a man perfect and upright in his health , he would scarce have shewed so much perfection and uprightness in his sickness . what then should be the work of my health ; but to prepare for sickness ? what should be work of my sickness , but to prepare death ? then shall i so live as prepared death , then shall i so die as prepared judgement : then shall i so live and die prepared for christ and his kingdom grace in this world , of glory in the ●…ld to come : let me snatch away this ●…ry from my adversary , king●…odom ●…odom say , i have made abraham rich. 〈◊〉 . 14. 23. lest hell and the grave say , i ●…e thrown this man upon his knees : no ●…nk to him for his devotion : it is bare ●…ed and necessity , meer extremity and ●…r that makes him devout : happy is ●…t man whom this worlds afflictions ●…ve driven neerer to his god ; but much ●…ppier is he that hath made this approach his maker by voluntarily afflicting mself : for seldom is there so much sin●…rity , but never is there so much glory that repentance and devotion , which oceeds rather from compulsion then ●…om election , rather from necessity then ●…om choice . let the mercies of god in●…te me to repentance and amendment of ●…e in my health , and let me not expect his ●…dgements in my sickness ; lest instead of ●…eing amended , i be confounded : for if be afflicted in the flesh , and not comforted in the spirit , then will death , w●… was appointed to the end , be but the ginning of my afflictions : for what 〈◊〉 we say ? was jobs body ( now becom●… most as loathsome as the dunghil w●… he sate upon ) a fit embleme of immo●…lity ? and yet whosoever shall look into own soul with an impartial eye , will 〈◊〉 there much less hope and comfort of e●…nity , then job found in his body . 〈◊〉 how then can he contentedly compose h●…self for death ? i answer , he must do as did , cast but one eye down upon himsel●… lift up the other to his redeemer : when looks down upon himself , he finds not●… but worms to destroy his body , v. 26. 〈◊〉 when he looks up to his redeem●… then in my flesh ( saith he ) shall i see g●… what a strange contrariety is here , wo●… and flesh , death and life , destruct●… and seeing god! the worms are 〈◊〉 loathsome that turn to flesh ; the deat●… not terrible that ends in life ; the d●…struction is most welcome that ends in ●…ing god : but yet still , worms in theselves are worms ; death in it self is death●… and destruction is destruction : and wor●… as worms are loathsome ; death as deat●… terrible : destruction as destruction can●… welcome ; and the body is invaded by ●…ms , captivated under death and de●…ction , when the soul is separated from and therefore we cannot but look on 〈◊〉 as a violent separation , which com●…s a rape upon nature , and conse●…ntly must needs be an unwelcome ●…est , such as we are unable to exclude , yet much more unwilling to entertain . ●…erefore the soul while it is in the state conjunction with the body , though it now by reason of sin in a miserable state , is that state natural , and consequent●… desirable : nor is it easie to define how it need be made miserable , before it can made not desirable ; for we may easily ●…ern a very great desire of life in most 〈◊〉 , because the greatest miseries are not ●…e of themselves fully to expel that desire : ●…t the soul whiles it is in the state of sepa●…ion from the body , is in a state altogether natural , or rather contra-natural , for ●…s as long as she continues so , she hath 〈◊〉 the perfection of her own nature : it be●… as natural for humane spirits to be with ●…ies , as for angelical spirits to be with●… them ; which aquinas hath excel●…tly proved in this manner ; ( ia. p. q. 89. ) ●…all intellectual substances the intellective virtue or facultie is from t●… fluence of the divine light ; which 〈◊〉 the farther it is diffused from god more it is divided in it self ; and the n●… is divided , the more it must needs ●…minished . hence it is that those intelle●… substances which are farthest from 〈◊〉 such as are humane spirits , having th●… share of the divine light , hav●… so the weakest intellectuals : and ●…quently are not able to understand 〈◊〉 by such universal forms and represe●…ons by which the angels are able t●…●…derstand them . therefore it is nece●… that the souls of men be united unt●…●…dies , thereby to be made capable o●… universal forms and representations , such as are imprinted in the angels had god given unto men no other w●… understanding , then he hath given●… angels , they , not being able to under●… distinctly by such universal forms a●… angels , could not have had a part●… and distinct knowledge of any thing , only a general and confused knowle●… so it is clearly for the better , that hu●… souls be united unto bodies , because i●…duceth to the bettering of their u●…standing . but this reason conce●… the soul of man no longer then whiles it is here on earth ; whereas it is evident that the desire of re-union with the body , accompanieth the soul also in heaven : for though she there understand by a far more excellent and noble way without the body , then she doth here in the body : yet doth she still desire re-union with the body , and not think her own bliss so compleat , till she may have it in and with her old companion , her first friend and acquaintance . excellently the same aquinas , ( 12 ae . qu. 4. ar . 5. ) desiderium animae separatae totaliter quiescit ex parte appetibilis , quia habet id quod suo appetitui sufficit , sed non totaliter requiescit ex parte appetentis , quia illud bonum non possidet secundum omnem modum quo possidere vellet , & ideo corpore resumpto beatitudo crescit non intensive , sed extensive . the desire of the separated souls that are in heaven , is fully satisfied as to the object , or the thing that they desire , for they have all the blessedness that they can wish : but not as to the subject or their manner of desireing , for they have not their blessedness so as they do wish it , because it is not yet communicated to their bodies : wherefore after the resurrection of the body , the blessedness of glorified souls is said t●… increase , though not intensively , as if t●… bliss should be greater in it self , ( for th●… are already admitted to the vision and fr●…ition of god , ) yet surely extensively , b●…cause it shall be greater in respect of the●… that enjoy it , when it shall be commun●…cated from their souls unto their bodies and therefore the glorified souls of me●… do exceedingly desire , that their blessedness should be so communicated , becaus●… their supernatural bliss doth not extinguish , cannot exclude their natural desire , which is , to be united to their bodies accordingly aquinas tells us , that to th●… perfect consummation of mans bliss , is required , not only a perfect disposition o●… his soul , but also of his body ; and tha●… both antecedently and consequently to hi●… blessedness . antecedently , or before he i●… blessed : for else his body would clogg hi●… soul , and divert it from the beatifical vision : and consequently , or after he i●… blessed ; for the soul cannot but communicate her bliss and glory to the body : ( 12 ae . q. 4. ar . 6. ) therefore that which was a natural body at the separation , shall be made a spiritual body at the re-union : and being once made a spiritual body , the soul shall have power to keep 〈◊〉 ●…o for ever , according to that of saint aug. ●…am potenti naturâ deus fecit animam , ut ●…x ejus plenissimâ beatitudine redundit in ●…nferiorem naturam incorruption is vigor ; with so powerful a nature hath god endued the soul of man , that when her self ●…hall come to be perfectly blessed , she will be able to transmit her bliss and incorruption to the body . wherefore let ●…y soul be separated from this natural body , by which it is corrupted , that it may ●…e united to that spiritual body by which ●…t shall be perfected . the second part : or , the consolation against death . preface . he that will fully comf●… the soul of man agai●… death , must comfort against sickness , that co●…monly goes before it ; 〈◊〉 against judgement t●… alwaies follows after it . so that this●… consolation must branch it self into these t●… chapters . the comforts of the soul against sickn●… the comforts of the soul against death●… the comforts of the soul against judgment . it is as easie for those in health to g●… advice to the sick , as it is hard for the 〈◊〉 to follow it . but every one that can g●… advice to the sick , cannot give them c●… for t in their sickness . the best that any of us can say in this kind , is , the lord comort you . and yet surely there are some men who are obliged , if not enabled by their calling , to speak more comfortably then others , no less to body-sick , then to sin-sick persons : those men whose peculiar duty it is to visit the sick , and consequently to comfort them : for they may not do as jobs friends did , come to grieve with him , and then help , not to asswage , but to encrease his grief . for they by so doing , are lookt upon , not as gods , but as the devils instruments , though they were of the posterity of abraham , and therefore undoubtedly instructed in the true relion , according to that testimony given of abraham , by god himself , gen. 18. 19. for i know him ; that he will command his children and his houshold after him , and they shall keep the way of the lord. yet these men were so faulty in their conferences with holy job , that god himself saith of them , they had not spoken right concerning him , and that his wrath was kindled against them , job 42. 7. whereby it appears , that jobs former exclamations against them , proceeded not from the impotency of his passion , but from the justness of his cause , when he said , ye are forgers of lies , ye are all physitians of no value , job 13. 4. medici idoli , so jarchi expounds the word , and parallels it with that of zach. 11. 17. where we tanslate it the idol shepheard , and may here so too , the idol comforters ; men that made a shew of comfort , but afforded none at all , no more then if they had been but meer idols : nay that 's not all , they afforded him dicomforts instead of comforts , wherefore he calls them also miserable comforters , job 16. 2. hebrew , consolatores molestiae , troublesome comforters are you all ; and sick men may , ( in this brain-sick age of ours , ) quickly have enough , if not too much of such comforters ; men that scarce can settle others consciences , having so much unsettled their own : which made saint paul come with a benedictus in his mouth , ( and surely it was in his heart before it was in his mouth , when he considered what a great mercy it was in god , towards those in distress , to give either true comforts or true comforters , saying , blessed be god , even the father of our lord jesus christ , the father of mercies , and the god of all comfort , who comforteth us in all our tribulation , that we may be able to comfort them which are in any trouble , by the comfort where with we our selves are comforted of god , 2 cor. 1. 3 , 4. the apostle begins here with thanksgiving according to his accustomed manner in all his epistles , but contrary to his custome doth he apply this thanksgiving wholy to himself , the reason was , ( saith beza ) because the corinthians did begin to despise him for his afflictions ; ( the common course of the world , to despise that church that is in affliction ) therefore he answers confidently for himself , that though he had been much afflicted , yet he had been much more comforted : and he rejoyced the more in his comforts , because god had comforted him for that very cause , that he might be able and willing to comfort others . having thus considered the author of all true comfort , and the instruments he is pleased chiefly to use in comforting , and how they are bound to comfort , as his instruments : it follows that in the next place we consider the comforts themselves ; which are then most given from god , when most wanted by men ; for it is very observable , jer. 33. that gods promises to the jews were then greatest , when their own miseries were so : for he there promiseth to the captivity , a gracious return , a joyfull state , and a settled government , when they were even now transplanted from jerusalem to babylon ; surely to teach them and us , that his promises were to be understood spiritually in christ , and so to be fulfilled ; that when they had least comforts in themselves , they might have greatest comfort in their god ; that in the greatest temporal miseries , he did use to afford the greatest spiritual mercies ; that when the body is most afflicted , the soul is , or should be most comforted : thus we look on sickness , as a very great discomfort of the body : and yet even that may be made a greater comfort to the soul ; and truly from those very considerations for which it is a discomfort to the body , and they are three , because it afflicts the flesh , because it weakens the flesh , because it wasts the flesh : chap. i. the comforts of the soul against sickness . sect . i. the sickness of the body is a comfort to the soul , in that it afflicts the flesh. this age loves paradoxes , that is , ( strange opinions ) and these may justly be thought the strangest of all others , which seek to make us in love with sickness , that cannot but make us out of love with the world and with our selves ; but be it so , since we could never have a fitter time to be out of love with the world , because now it is so bad , nor with our selves , because we help to make it worse : welcome then a sickness to comfort the soul , since health is made 〈◊〉 uncomfortable to the body , as bad times 〈◊〉 worse men can make it : and indeed in th●… respect sickness is a comfort to the sou●… whiles it afflicts the flesh , in that it bring●… us to god , and god to us : for man bein●… afflicted in his body , and finding no re●… in himself , immediately makes his addresse●… to god , that he may find rest in him : t●…tianus told the heathen greeks so much that when thy were sick , then they woul●… send for their gods to be with them , a●… aggamemnon did at the seige of tro●… send for his ten counsellors ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and surely they who never think of god in thei●… health , yet are desirous he should think o●… them in their sickness : in their afflictio●… they will seek me early , hos. 5. 15. wherea●… before it was , they will not frame their d●…ings to turn unto their god , ver . 4. and 〈◊〉 affliction make those seek god who before did not regard him , then surely it cannot but make those who did seek him before they were afflicted , to seek him much more in their affliction : mine eyes are ever towards the lord ( saith david ) for he shall pluck my feet out of the net , psal. 25. 15. when his feet were most at liberty he desired not to look much away from god , for fear of falling into some snare : but when his feet were intangled in the ●…et , then his eyes were ever towards him . the prophet jeremiah prophecieth con●…erning the jews , that after their return from babylon , they should serve the lord ●…heir god , and david their king : he means ●…he son of david ( saith kimchi ) the messiah : and surely whereas before their captivity they often fell into idolatry , yet after it they were never guilty of that sin : and who will not call that a happy captivity in which they left their idolatry behind them ? so is it also in our distresses , it is a happiness , not a misery , which brings a man neerer and neerer to his god : ismaels name bids him believe that the lord will hear his affliction , for so saith the angel to hagar , thou shalt call his name ismael , because the lord hath heard thy affliction , gen. 16. 11. but israels faith bids him believe that the lord will not only hear his affliction , but also bear it : in all their affliction he was afflicted , and the angel of his presence saved them ; isa. 63. 9. what comfort like the comfort of salvation ? what greater comfort of salvation , then that christ is with us , ready to save us ? it is he that is here called the angel 〈◊〉 gods presence , or of gods face ; first b●…cause in his eternal priesthood he doth a●…waies minister before the face of god , m●…king intercession for us , heb. 7. 2●… wherefore he is able to save them to the utt●… most that come unto god by him , seeing he e●… liveth to make intercession for them . second●… because he is the express image of god , i●… so much that whosoever hath seen him hath seen the father , john 14. 9. this a●…gel of gods presence is most with us in o●… afflictions , and is therefore then m●… with us , that he may be afflicted with u●… our groans are his groans , our sighs a●… his sighs , our tears are his tears . t●… psalmist did say , put my tears into thy bott●… psal. 58. 6. but we must say farther , put m●… tears into thine eyes . for as christ is th●… angel of his fathers face , so he looks upo●… every true christian as the angel of h●… own face : & loves to be there most , whe●… he most sees his own face , his own image . and will you know when he most see●… his own image in you ? it is then when 〈◊〉 sees himself fully represented , not only i●… your doings , but also in your sufferings in all your affliction he is afflicted . le●… your soul then rejoyce for a double cause that it hath so good a companion , that it ●…ath so great a comforter . for lest you ●…hould be troubled at the hiding of his ●…ace , he hath taught you to see his face in ●…our own ; for when you can most truly ●…ay , behold and see if there be any sorrow like ●…nto my sorrow , lam. 1. 12. then do you ●…ost truly resemble him , who was called a man of sorrows , isa. 53. 3. this is the first comfort of the soul in sickness , when it afflicteth the flesh , because that affliction brings us to god , and god to us . a second follows , because that affliction makes us conformable to christ our saviour . justine martyr ( in his second apologie for the christians ) hath observed , that there is scarce any prediction or prophecy concerning our saviour christ the son of god to be made man , but the heathen writers , ( who were all after moses ) did from thence invent some fable , and fein it to have been acted by some one or other of jupiters sons . only the prophecies about the cross of christ they have taken for the ground of no fable ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they have not among their fictions told us of any one of jupiters sons that was crucified , that acted his part upon the cross. and he gives this reason for it , because the mysterie of the cross was so covertly foretold , that the heathen could not understand it . and indeed we do not find in all the hebrew bible so much as the direct name o●… a cross , or crucifying : there is mentio●… made of a tree , and of wood , but not of a cross ; of hanging and of lifting up , but not crucifying . however , we may we●… suppose , that if the heathen had understood the prophesies concerning crucifying the son of god , yet they would have thought such a disgrace not fit to have been fastened upon any of the sons of their idol gods ; and therefore would rather not have any such narrative , then have the reproach and shame that accompanied it . but we christians see the only son of the only true god , being found in fashi●… as a man , humbling himself , and become obedient unto death , even the death of the cross. and that for this reason , that all they should follow the example of his patience , who do hope to be partakers of his resurrection : for so himself hath said , he that taketh not his cross , and followeth after me , is not worthy of me , mat. 10. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that taketh it not of himself , without anothers proferring : he that taketh it not as a thing belonging to him , but rather as a burden imposed upon him : he that taketh it not where he finds it , but only when it is offered him ; for that is the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to take a thing of your own accord , whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly to take a thing from anothers hand : and it is observable that our saviour here saith , his cross , not my cross , to shew it belongs to us , no less then it did to him : and without doubt he requires every christian to take up the cross so willingly , as if it were a matter of choice , not of necessity : such a treasure as he would take up of himself if it lay in his way , and not tarry till another should bring it him . so desirable a thing is christs cross in it self , ( though not so to flesh and blood , ) were it only for this reason , that it makes us conformable to himself : it makes a man here on eatth conformable unto him who is the very beauty of heaven ; insomuch that my zeal to the truth bids me say , whiles the conscience of mine infirmity makes me afraid to say it , i had rather with the martyrs and confessors have my saviours cross , then with their persecutors , the worlds crown : and though i much distrust mine own shoulders , yet dare●… not disclaim so holy a burden ; and indeed if i would adore any reliques , it should be a piece of that shoulder , which did first help bear my saviours cross , for that of all others was certainly most like him , and therefore most worthy of adoration . but if conformity with christ in affliction be not , yet surely conformity with christ in glory is exceeding comfortable : and that is yet a third comfort of the soul in the sickness of the body whiles it afflicteth the flesh , because affliction is a necessary condition of our own salvation : so saith saint paul , rom. 8. 17. for in that we are joint-heirs with christ , we must look to come the same way that he did to this inheritance : that is , we must look to suffer with him , that we may be glorified with him . this consideration alone , that affliction was so necessary a condition of salvation , troubled the most reverend , and most religious , and most learned bishop davenant , upon his death-bed : a man of singular uprightness and integrity , and of so exemplary godliness , that thereby he truly honoured god , delighted angels , and converted many men : yet this man upon his death-bed having no sin to trouble his conscience , had this text to trouble it , heb. 12. 6. whom the lord loveth he chasteneth . for not being able on the suddain to recount his own chastenings , he had some short doubtings in himself concerning gods love towards him : he thought he had not drank of his saviours cup ; and therefore could not see how he should sit with him in his kingdom . and yet surely our saviours words , ye shall indeed drink of my cup , mat. 20. 23. were verified concerning saint john , no less then concerning s. james , though but the one was murdered by herod , the other dyed peaceably in his bed : for even he also was a martyr in the preparation of his soul , ( as appeared by his banishment , ) nay indeed he was also a martyr in the affliction of his body , though not by a corporal martyrdom in shedding his blood , yet by a spiritual martyrdom in crucifying his flesh , and so being under a continual death by a daily mortification : martyrium horrore quidem mitius , sed diuturnitate molestius , as saith saint bernard : which kinde of martyrdom , though it hath less of the horror , yet hath it more of the trouble . for the burning coals were not the less hot , because when tiburtius walked upon them bare-footed , he thought himself to have walked upon roses , ( as saith aqu. 22 ae . qu. 123. art . 8. c. ) nor is the constant practise of mortifying the flesh , the less to be accounted a dying daily , because saint paul looked on it as the work of his rejoycing in christ jesus . excellently saint hierom , recte dixerim quod dei genetrix virgo & martyr fuit , quamvis in pace vitam siniverit ; i may justly say that the mother of our lord was a virgin and a martyr , though she ended her daies in peace . for indeed true and constant virginity is in it self a kind of martyrdom , in that it is a mortifying of our members that are upon earth ; wherefore saint paul saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , col. 3. 5. that is , make them dead , which is yet more express in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom 8. 13. that is , put them to death . and doubtless such a righteous soul that daily chasteneth himself in the school of mortification , might have seen gods rod chastening him by his own hands ; but yet he not seeing the rod in anothers hand to chasten him , ( for he dyed before the late overflowings of ungodliness made the world so full of misery , and yet more full of sin ) he could not but have some doubtings concerning gods chastisement , and that made him have likewise for a time , some doubtings , though no distrust concerning gods love ; because the text saith so expresly , whom the lord loveth , he chasteneth . and why then should not we say , o lord , let us taste and see thy chastisement , that we may taste and see thy love ? o taste and see that the lord is good , psal. 34. 8. you will taste his goodness in the most bitter potion , you will see his goodness in the most bloody scourge , if you do but seriously consider that whom the lord loveth , he chasteneth , and consequently whom he most chasteneth , he most loveth . wherefore since thy loving kindness is better then life ; psal. 63. 3. though thy chastisement take away my life , yet i desire not thou shouldst take away thy chastisement , as long as that giveth me the true sense and feeling of thy loving kindness . gods rod ●…s it self a very good lesson , and doth here accordingly set down a two fold document , documentum amoris , documentum salutis . a document of his love , for loving and chastening go together ; and to be without correction , is to be without filiation , v. 8. but if ye be without chastisement , then are ye bastards , not sons : and a document of our salvation ; for his chastisement is as it were a plowing and tilling of our souls , to make us bring forth more fruit , even the fruit of unfeigned righteousness , and the fruit of everlasting peace , ver . 11. it yeildeth th●… peacecable fruit of righteousness unto them which are exercised thereby : the peaceabl●… fruit of righteousness : these words may be called eshcol , for they are a whole clustster of grapes , ( num. 13. 24. ) yet not to be carried between two upon a staff , being no less in effect then that etern●… weight of glory : or indeed , the who●…e kingdom of heaven : for if you press these grapes , and squeeze out the wine tha●… is in them , you will find righteousness an unfeigned righteousness , which is th●… kingdom of grace : and you will fin●… peace , an everlasting peace , which is th●… kingdom of glory : and this is the who●… kingdom of heaven , the kingdom 〈◊〉 grace , and the kingdom of glory : an●… as unfeigned righteousness is the way t●… bring us to everlasting peace : so is correction and chastisement , the way to brin●… us to unfeigned righteousness : where in we shall see very much to exercise o●… piety , but nothing at all to disturb ou●… patience ; for all chastening is but for a few ●…yes , ver . 10. whether it be by our ●…thers on earth , or by our father in ●…aven ; for neither takes the rod out 〈◊〉 delight , but only out of necessity : and ●…erefore is soon ready to throw it away ●…ter a little chastening : and a chastening ●…at is but for a few dayes cannot call ●…r many groans : a chastening that is ●…t for a little time , cannot require any ●…eat patience : and though our fathers 〈◊〉 earth chastening us after their own plea●…re , may chastise us both unjustly and ●…measurably : unjustly as to the end , un●…easurably as to the manner of their ●…astening : yet surely our father in hea●…n doth not so : he chastens not unmea●…rably , because much less then we deserve ; ●…even the damned souls in hell are pu●…shed citra condignum , saith aquinas , with ●…uch less then condign punishment ) ●…d he chastens not unjustly , because for ●…r profit , that we might be partakers of ●…s holiness : and therefore if we owe sub●…ction and reverence to the fathers of our ●…esh , much more to the father of spirits : ●…nd the rather because the reward of our ●…tifulness to them is but the prolonging 〈◊〉 a momentary and a miserable life : but the reward of our dutifulness to the ●…ther of spirits is to live blessedly , and live eternally , ver . 9. & 10. therefo●… we must be sure in this case , to follow o●… saviours advice , john 7. 24. judge 〈◊〉 according to the appearance , but judge rig●…teous judgement , for what though no cha●…ning for the present seemeth to be joyous , b●…grievous , ver . 11. yet doth it not foll●… because it seems not so , therefore it is n●… so : ab eo quod videtur , ad id quod est , n●… valet consequentia : to argue from th●… which seems to be , to that which really 〈◊〉 were a most absurd way of argume●… for this would prove the greatest hyp●…crite to be the most religious man , beca●… he most seems to be zealous of religio●… so neither may we think that chastening not joyous because it seems not so : 〈◊〉 though it bring grief to the body , yet 〈◊〉 suredly ( being rightly taken ) it bring joy unto the soul. and this is a very su●…stantial reason why we should not repi●… that god hath annexed affliction as●… necessary condition of our salvation ; y●… may we farther to this , add these oth●… reasons . first , because though our present affl●…ction be never so great , yet it is nothing i●… respect of our future glory : so saith saint ●…ul , rom. 8. 18. for ireckon that the ●…fferings of this present time are not worthy be compared with the glory which shall be ●…vealed in us : if you will compare them in ●…eir continuance , the one is momenta●… , the other is eternal : if in their quantity ●…e one is little or nothing , the other so ●…eat that it may be reputed all in all : if 〈◊〉 quality , the one scarce deserves our no●…ce , the other challenges both our atten●…ons and affections : so that in all three ●…spects , the comparison is very unwor●…y : the one are not worthy to be compared ●…ith the other . secondly , because our present affliction ●…nduceth to the assurance of our future ●…lory . therefore saint peter exhorteth us 〈◊〉 rejoyce in the fiery tryal , and gives this ●…eason for our rejoicing , in as much as we ●…e partakers of christs sufferings , that ●…hen his glory shall be revealed , we may be ●…ad also with exceeding joy , 1 pet. 4. 13. 〈◊〉 is a siery tryal , but that fire will both ●…rge your soul , and prove your faith : ●…our soul being purged , will let heaven it 〈◊〉 you ; your faith being proved , will let ●…ou into heaven ; for it will testifie unto ●…ou , that christ would not have made you partaker of his sufferings , if he had intended to make you partaker of his gl●… let him then punish temporally , tha●… may spare eternally : let him chastise body , that he may save my soul , and unto me the joy of his salvation . thirdly and lastly , because our pre●… affliction conduceth to the increase of future glory . justine martyr in 79. quest. ad orthodoxos , asks the re●… why , when josiah is commended in scripture above all the kings of is●… and judah , for his zeal to religion , 2 reg. 25. yet himself was slain by the sw●… and his sons after him carryed into ca●…vity : which was a greater misery then fell any of the worser kings : and he g●… this answer to his question , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : time of recompence and reward for th●… who do the works of righteousness , is in this , but in the next world : and ind●… they may here expect to suffer for t●… righteousness , but not till hereafter to rewarded for it : and they must with greater comfort expect this , because th●… present sufferings are for the increase their future reward : according to t●… ●…f 2 cor. 4. 17. for our light affliction which 〈◊〉 but for a moment , worketh for us a far ●…ore exceeding and eternal weight of glory ; our afflictions can work for us , when ●…e cannot work for our selves ; our ●…ufferings can do more then our doings . we dare not say that our actions shall , ●…ut we dare and must say , that our afflictions shall work for us that exceeding and ●…ternal weight of glory . this is indeed a very great comfort to the afflicted , that affliction is a necessary condition of their own salvation . and yet there is another comfort not far short of this in the doctrine of piety , but before it ( if possible ) in ●…he practice of charity , that our affliction is the ordinary & usuall means of others salvation ; for sure this must needs be a very great comfort to every good christian , that god should make him the happy ●…nstrument of bringing others unto christ ; saint paul was so zealous of his brethrens salvation , that he could have wished him●…elf accursed , to have procured their eternal blessedness , rom. 9. 3. and dives was so careful of his brethren , that he desired abraham to send one to them from the dead , to testifie unto them , lest they also come ( saith he ) into this place of torment , luke 16. 28. if you cannot arriv●… to that pitch of charity which saint pa●… brought with him from the third heaven●… yet you may be ashamed not to have tha●… charity which dives had with him whe●… he was in hell ; that charity was so great as to make him look upon the salvation o●… his brethren , as the alleviation of his ow●… eternal torment : how much more wi●… it make thee look upon it as the alleviation of thy temporal affliction ? saint pa●… tells the colossians , he did rejoyce in his sufferings for them , col. 1. 24. how were his sufferings for them , unless it were to confirm their faith ? and if his sufferings did confirm their faith , how could he eve●… sufficiently rejoyce in them ? according as h●… saith , who now rejoyce in my sufferings ; he would not stay so long for his joy , as ti●… his pain and sorrow was past , nor did thin●… it enough to rejoyce after his sufferings , bu●… also in them : who now rejoyce in my sufferings ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ( saith saint chrysostom citing this text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in gen. ) if he rejoyced in his afflictions , when cou●… he be sorrowful ? let us accordingly examine the reasons of his joy , for this doctrine is so much against flesh and blood , that if we can not prove it to be rational , we shall scarce admit it to be religious : the reasons of his joy were three ; for christs sake , for his own sake , and for ●…heir sakes : 1. for christs sake , because ●…hey were the afflictions of christ , not in ●…is own person , ( for of those afflictions it ●…s said , isa. 63. 3. i have trodden the wine●…ress alone , and there was none with me ) but ●…n his members ; not in his naturall , but in his mysticall body . 2. for his own sake , because there was a want and imperfection , and a kind of emptiness in him till he did ●…uffer ; therefore he saith , and fill up that which is behind of the afflictions of christ in ●…y flesh ; that is yet empty which must be filled up ; that is yet wanting which is be●…ind . 3. for their sakes , therefore he saith , ●…y sufferings for you , and for his bodies ●…ake , which is the church ; his sufferings did conduce to their salvation , not by way of merit or satisfaction , as if he had meant ●…o jussell christ from his cross , but by way of example or imitation , because he was so well contented to be crucified with him and for him . this example of piety , and pati●…nce , and perseverance , was so much for ●…heir edification , that he saith it was for ●…hem : accordingly as he saith again , 2 tim. 2. 10. therefore i endure all thin●… for the elects sake , that they may also obta●… the salvation which is in christ jesus wi●… eternal glory ; o the admirable priviledg●… of a sanctified soul , to pay a debt of s●… upon the score of grace ! suffering is 〈◊〉 debt that i owe for my sin ( and blessed be the mercy of heaven which accept of a temporal , in exchange for an etern●… suffering ) but if i suffer so patiently , s●… contentedly , so thankfully , as that i bene●… others by my example , then do i pay th●… debt of sin upon the account of grace●… then do i endure chastisement for othe●… sakes , as well as for mine own ; i endure 〈◊〉 things for the elects sakes , that they may 〈◊〉 so obtain the salvation which is in chri●… jesus ; as if he had said , that they seei●… me possess my soul in patience , may al●… learn to possess theirs so too ; for the sa●… christ who is all-sufficient to me in m●… sufferings , will be as all-sufficient to the●… in theirs : though the merit of my sufferings cannot advantage them ( for the sa●…vation is in and of christ jesus , not in a●… of his servants , but onely for them ) yet t●… example of my sufferings may advantag●… them ; my sufferings can do them litt●… good , but i that suffer may do them muc●… good ; and indeed we cannot doubt , and therefore may not deny , but that god ●…oth oftentimes visit his choisest servants with the sharpest afflictions both in health ●…nd sickness , meerly for others sakes : that ●…hose whom before they had examples of ●…iety , they should now have examples of ●…atience ; that those who had followed christ so far , as they had most benefited others by their doings , ( for he went about doing all manner of good ) might also follow him a little further , even to his cross , and most benefit others by their sufferings : a thing in it self very desirable to attain , and therefore very comfortable when attained ; for any man may in some sort advantage his brother by his doings , but onely the good christian by his sufferings : the doer may be the saviour of the body , but it is ●…hiefly the sufferer that is the saviour of ●…he soul ; god having appointed three wayes for man to benefit his neighbour ; by speaking , by doing , and by suffer●…ng ; but as speaking is out-vied by doing , so doing is out-passed by suffering . if thy affliction divert not thee out of the right way , it may be a means to convert another to it ; justin martyr confesseth that the constancy of the christiaus in their sufferings was the chiefest motive that converted him to christianity ; ( apol. ad sena●… rom. ) saying to this effect , i my self ( saith he ) was once a platonist , and did gladly hea●… the christians reviled ; but when i saw they feared not death , nor any of those miserie●… which most frighten all other men , i bega●… to consider with my self that it was impossible for such men to be lovers of pleasure more then lovers of piety ; and that made 〈◊〉 first think of turning christian. o what an immortall comfort will it be unto thy soul , to be a means of converting or confirming others by thy sufferings , when thou canst no longer by thy speaking nor by thy doing ! for so shalt thou sav●… two souls together , thine own and th●… brothers ; and by saving his soul fro●… death , shalt hide a multitude of thine ow●… sins , jam. 5. 20. this being the priviledge●… true christian patience ; to hide other me●… sins from us , and much more to hide ou●… own sins from god ; for though it cann●… expiate any one , yet it can hide a multitu●… of sins . but let us in a word sum up thes●… comforts of the soul from the affliction affliction●… the body , and they will appear to be thes●… four : first , it brings us to god , and go●… to us : secondly , it makes us conformable with christ our saviour : thirdly , it is a necessary condition of our own salvation : fourthly , it is an ordinary means of others ●…alvation : joyn all these together ; and when thy flesh is most afflicted , then let ●…hy spirit be most comforted , and most thankfull to god for his spiritual and immortal comforts , which in that they have been spiritual , do plainly shew they shall be immortall . sect . ii. the second comfort of the soul in sickness , is , that it weakens the flesh . if i would rejoyce as a man ( at the weakening of any ) it should be at the weakening of mine own enemies ; if as a christian , it should be at the weakening of the enemies of my god ; here then in the weakning of my flesh i may have true joys , for as much as that is both my gods and mine own enemy : 1. it is gods enemy , rom. 8. 7. the carnall mind is enmity against god ; for it is not subject to the law of god , neither indeed can be ; sapientia carnis , saith the vulgar latine ) the wisdo●… of the flesh is enmity with god ; what th●… is its folly ? the minding of the flesh , fai●… the greek . if the mindings of the flesh 〈◊〉 enmity with god , what then are the a●…ings of it ? and we may see the reason 〈◊〉 the enmity , for it is not subject to the l●… of god ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word spea●… two things : first , being in order , then b●…ing in subordination ; the flesh will not 〈◊〉 ordered , and therefore it will not be subo●…dinate : it is an obstinate , a perverse r●… bell , that hates all subjection , and therefor●… much more hates the law that requires i●… it is admirable to think that christ to●… our flesh , that he might be made unde●… the law ; but we as long as we are in th●… flesh desire to be above all law ; the reaso●… is , the purity of his flesh , the corruption 〈◊〉 ours ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith s. job●… 1 ep. 3. c. 4. v. ) sin is a transgression of t●… law ; and not onely so , but also a privatio●… ordetestation , or abolition of the law ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both ; and the flesh is guilty of such si●… for as it sins against the law by transgres●… on , so it would fain sin without the law b●… abolition ; and doth not onely forsake t●… rule of obedience , but also as much as 〈◊〉 possible destroyes it , by wishing there wer●… no command to restrain it , no lord to over-rule it , no judge to over-awe it . thus is the flesh not subject to gods law , as a wilfull rebell is not subject to the law of his supream governour , not ●…onely by an actual transgression , but also by an habitual detestation of it : this is the reason why s. paul puts christ against belial , 2 cor. 6. 15. for christ was obedient to the death , but belial will not endure to think of obedience : therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unrighteousness and undutifulness are put as terms convertible ; for belial is no other but sine jugo , one without a yoke , that is , without law : one that looks upon law as a yoke , and will be sure not to put his neck under it ; such a belial is the flesh , and is therefore gods enemy ; for to be without law , is to be without god , since law is no other but the reason of god , or at least , reason derived from god ; divine law is the reason of god , humane law is reason derived from god. but secondly , the flesh is also mine enemy ; for in being gods enemy , it must also be mine : whereof the apostle would fain make us all sensible , when he concludes his discourse concerning the flesh with this terrible epiphonema ; so then , they that are in the flesh cannot please god , rom. 8. 8. a●… what was he himself when he said this ( sait●… s. chrysostome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in gen. ) was he n●… in the flesh ? yes , he was in the flesh as 〈◊〉 cloathed with it , but not as one besotted by i●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he saith not , the●… which are compassed with the flesh , bu●… they which are captivated under it , th●… minde nothing but the things of the flesh they cannot please god ; non utique utiquei●… substantia sed in cute , as tertullian e●…pounds it : not they which are in the substance of the flesh , but they which are in th●… cares of the flesh ; they which care onely for the flesh ; for that is properly to be i●… the flesh : to be governed by the flesh , o●… rather buried in it ; to have all ou●… thoughts of it , all our desires for it , all ou●… delights in it , all our longings after it : the●… that are so , are in the flesh ; & they that are so in the flesh , do not truly look after god , and much less care to please him : therefore either siricius must recall his first dogmaticall epistle , wherein he saith in effect that to marry is to be in the flesh ; or st. paul hi●… apostolical determination , 1 cor. 7. 9. it i●… better to marry then to burn : and it is no matter whether you speak concerning the marriage of priests , or of other men , since abraham , isaac , and jacob were priests ( as the first born of their families ) and yet s. ignatius , after he had as highly extolled virginity , as it is worthily to be extolled , is contented at last to pray to god , that he himself , though a virgin , might sit at the feet of abraham , isaac , & jacob in the kingdom of heaven , which were all three married men : whereas if to marry were indeed to be in the flesh , & consequently not to please god , those holy men had been better never to have married , although by their marrying they had this priviledge , to be the progenitors of christ ; for much happier was the blessed virgin her self , in the judgement of s. augustine , that she did bear our saviour in her soul , then that she had born him in her body : he that pleaseth god doth bear christ in his soul , in whom alone god is well pleased ; and we are sure that those men pleased god , or they should never have enjoyed him : we must then say that siricius was no infallible doctor ; for if to marry is to be in the flesh , it cannot be better to marry then to burn ; for it is certainly much better to burn here , then to burn in hell ; and to be in the flesh is nothing else but to provide fewell for hell fire : for such as do not desire to please god , sure do not please him ; and such as do not please god here , cannot enjoy god hereafter ; such men need no enemy to destroy them , they have already destroyed themselves ; they are buried alive , they have changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and made their body the sepuchre of their soul ; and therefore saith st. chrysostome , the spirit of god calls them not men , but onely flesh gen. 6. 12. and god looked upon the earth and behold it was corrupt , for all flesh ha●… corrupted his way upon the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he dot●… not now vouchsafe to call them men , but onely flesh ; and doubtless , whosoever hath most of the corruption , hath most of the flesh ; and whosoever hath most o●… the flesh , hath least of the man in him ; and he that is all flesh , and no spirit , is in trut●… all beast and no man : which made o●… blessed saviour in his sermon concerning the necessity of regeneration , say unt●… nicodemus , that which is born of the flesh is flesh , john 3. 6. so flesh , as it is nothing else ; the unregenerate is nothing but flesh so far from being spirituall , that he make●… his very soul carnall . tell me now whether it be possible for any other , to be so fatall●… mine enemy as is mine owne flesh ; for other enemies can only hurt my body , but my flesh can and doth also hurt my soul ; making it the soul of a beast rather then of a man : and the breath of such a soul is articulated into a voyce , saying , take thine ease , eat , drink and be merry , luk. 12. 19. if thou hadst the soul of a hog , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith saint basil , what else couldest thou say unto it ? and as the flesh makes a man here fit company for beasts , so it will make him hereafter sit company for devils : of which the apostle hath accordingly forewarned us , rom. 8. 13. for if ye live after the flesh , ye shall die ; ye shall die whiles you live , and much more when you are dead ; you shall now die spiritually , but you shall then die eternally : the want on widow is dead while she liveth , 1 tim. 5. 6. and much more so is the wanton soul : nay , twice dead , saith jude , ver . 12. feeding themselves without fear , twice dead : feeding themselves after the manner of swine , without fear , ( not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the greek criticks distinguish ) and fed as swine onely to the slaughter , fed not for life , but for death ; d●…plicem hic mortem notari , unam in qua nati sint , alteram in quam sua defectione inciderint , saith beza ; here is mention made of a two-fold death . one in which their corrupt nature had plunged them ; another in which by a corrupt life they had plunged themselves : carnal men that live after the flesh , are twice dead whiles they live , and yet after they are dead , cometh infinitely a worfer death : what a mercy then is it of god to send us sickness to weaken the flesh which is an enemy , that cannot be conquered till it be weakened ? weakened in its affections , in its infections , in its defections : the affections of the flesh are as the sons of zervia to david , too hard for us , 2 sam. 3. 39. though we be anointed as he was , and have received the holy unction , yet they will commit their outrages , and it will be a long time before we shall get so much mastery as to slay but onely one of them at the horns of the altar : the infections of the flesh are to us as the leprous men were to the samaritans , so exceeding dangerous , that we have little reason to endure their company , 2 reg. 7. 3. onely we cannot do as the samaritans did , shut them out of our gates ; they will come in whether we will or no , and will bring their leprosie along with them ; lastly , the defections of the flesh are to us as fatall and deadly as the defection of abner was to ●…osheth , 2 sam. 3. 10. which translated ●…e kingdom away from him ; onely we ●…ve a greater loss by these defections ●…en he had : for we lose the kingdom of ●…eaven . the affections of the flesh are ●…isterous , the infections of the flesh are ●…ngerous , the defections of the flesh are ●…eadly ; o then for the blessing of a sick●…ess to shelter my soul from this storm , to ●…eliver my soul from this danger , to reco●…er my soul from this death ! sect . iii. the third comfort of the soul in sickness , is , that it wasts the flesh . the more the body is pampered , the more the soul is starved ; therefore ●…ith st. paul , flesh and blood cannot inherit ●…e kingdom of god , 1 cor. 15. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●…ith epiphanius haer. 42. he speaks not ●…is of the flesh , but of w●…cked men in the ●…esh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sait●…●…he same author in another place , haer. 66. ●…e speaks of the works of the flesh : and yet is he not fully satisfied , but gives moreover a third exposition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he speaks not of 〈◊〉 slesh which is sanctified , and labou●… please god , but of that flesh which is 〈◊〉 in sin , and seeks onely to please it s●… let me not then complain of the wasti●… of my flesh , since that so much tends the advantage and improvement of 〈◊〉 spirit : for i must decay in my natur●… that i may increase in my spiritual streng●… be an imperfect man in my self , that may be a perfect man in christ jesus ephes. 4. 13. the fulness of christ ca●… not well be in me , without mine own em●…tiness : for as in philosophy there is 〈◊〉 penetration of bodies , so in divinity the●… is no penetration of souls ; if i will ha●… my saviour be in me , then i must not 〈◊〉 in my self : for he hath said , if any man w●… come after me , let him deny himself : that is his body and his spirit , saith hugo ; corp●… in divitiis , & deliciis , spiritum in intellect●… & affectu ; let him deny his body in no●… regarding riches nor delights ; let hi●… deny his spirit , in not trusting to his ow●… judgement , in not following his own affections ; let him thus deny himself both in ●…ody and in spirit , that he may be fit for my cross , and that my cross may fit him ●…or me : and who will not upon this consideration say with holy ignatius ( epist. ad rom. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : let me be meat for wild beasts , so god be a portion for me : let the beasts devour me , so my god receive me ; let my foul disease destroy my body , so as my god receive my soul ; i will make no provision for my flesh , and take no care of it , if so be by putting that off , i may put on the lord jesus christ : the unruliness of the flesh rejects him as a lord to govern ; the uncleanness of the flesh hinders him as a jesus to save , ( for he is of purer eyes then to behold iniquity , hab. 1. 13. and therefore of purer hands then to touch it , and of a purer heart then to save it ) lastly , the undutifulness of the flesh hinders him as a christ to instruct ( for he will teach none that saith not to him as samuel did , speak lord , for thy servant heareth , 1 sam. 3. 10. ) i will therefore gladly put off my flesh , that i may put off my unruliness , my uncleanness , my undutifulness : thus i will gladly put off my self , my unruly , my unclean , my undutifull self , that i may wholly put on my saviour as lo●… as jesus , and as christ ; as lord to gove●… me , as jesus to save me , and as christ to i●…struct and to direct me ; christus susce●… fidelem ad curandum , docendum , tuendu●… dirig endum , saith hugo : christ hath u●…dertaken the true christian , to heal him , to teach him , to defend him , to direct him to heal him as jesus , to defend him a●… lord , to teach and to direct him as christ ( i know that the messias cometh which is called christ ; when he is come , he will teach u●… all things , joh. 4. 25. ) and all these mercie●… will he most readily bestow on me when 〈◊〉 most want them , and fly to him to supply my wants ; when i am most sick , he will most heal me ; when i am most weak , he will most defend me ; when i am least capable of other instructions , then will he most teach and instruct me ; when i am least able to guide my self , then will he undertake to direct and lead me in the way everlasting : there are some things that he hath to teach me , which whiles my strength is in me , i am not fit to learn : i must therefore be content to lose my strength , that i may gain these instructions . there are three impediments in men , which either keep them from the knowledge of gods truth , or hinder them in knowing it ( saith aquinas ) hebetudo ingenii , occupationes temporales , torpor addiscendi , their naturall incapacity , their temporall distractions , and their spiritual slothfulness ; all these proceed from the grossness of the flesh ; let that vanish , these will vanish with it . the natural dulness as to heavenly things , decaies with the nature ; the temporall distractions vanish with the time ; the spiritual slothfulness is shaken off with the flesh that brought it on the soul. thus i must confess my flesh needs be much wasted to make me live well , but much more to make me die well : for whiles that is in its vigour and lustiness , it will scarce afford me time to pray , much less sincereness and fervency in my prayers : i will then rejoyce in the wasting of my flesh , because it will promote the working of gods spirit : nor is this my onely comfort , that whiles i wast in flesh i grow in grace ; but i am also comforted in this , that whiles i wast in my flesh , the shame wasts that deforms me , the sin wasts that depraves me , the burden wasts that depresseth me ; for mans flesh is deformed , depraved , and depressed by the sin that dwelleth in it . first , mans flesh is deformed by sin for had there never been sin in the flesh , there would never have been deformity i●… it : neither deformity from the want , no●… from the indisposition of any member ; s●… brought in both deformities : and though at the resurrection god will take awa●… from the bodies of the wicked the deformity that is in them , from want or defect of any of their members , for he will justifie his own creation ; yet he will not take away the deformity that is in their bodies , proceeding from the indisposition or defect of a due proportion in their members ; for he will not justifie their sin , and therefore not abolish that deformity , which is in punishment thereof : st. paul tels us , there is a natural , and there 〈◊〉 spiritual body , 1 cor. 15. 44. and yet he speaks of one and the same body : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith epiphanius , haer. 64. not another , but the same body which i●… now natural , shall then be spiritual : and indeed st. paul himself speaks of the individuum demonstrativum : this corruptible , this mortall ; magis enim expresse non potera●… loqui , nisi eutem suam manibus teneret , saith tertullian ; he could not have spoken more expresly , unless he should have pinched up his flesh with his own fingers to shew it us . accordingly , ruffinus saith , the church did providently profess the doctrine of the resurrection , in saying , hu●…us carnis resurrectionem , the resurrection of this body or of this flesh ; to wit , this same flesh in substance , but not in qualities : it is now the flesh of a natural body , and is accordingly clogged with corruption , mortality , infirmity , and gravity or grossness ; it shall then be the flesh of a spiritual body , and accordingly incorruptible , immortal , full of power , and full of activity : for these are the four properties assigned to the body at the resurrection ; 1 cor. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , called by the school , impassibilitas , claritas , agilitas , subtilitas ; the contraries whereof are in the same body as long as it is a natural body , to wit , corruption , dishonour , weakness , and grossness : which are all as so many natural deformities of or in the body , whereby it becomes unamiable to it self , and unproportionable to the soul that doth inform and should govern it : so that though the body be never so beautiful in outward appearance , yet whiles it continues in the state of disobedience to the soul , it continues also in the state of deformity ; and disobedience will not be out of it as long as sin is in it : corpus gloriosum est ex totali subjection●… ad animam , saith aquinas , the body is not glorious till it hath learned a total subjection to the soul , even as the soul is not glorious till it hath learned a total subjection to its god : and the same author asserting , that the body of man hath a most convenient disposition , makes it good by this distinction , non simpliciter sed s●…cundum comparationem ad finem , not simply but in comparison of the end for which it was made , that is , the operations of the soul , therefore though heavenly bodies are much more beautifull then is mans body , yet a heavenly body had been less convenient for a man then an earthly body , because a heavenly body had been impassible , and consequently incapable of sense ; and the soul of man knows nothing naturally , but by and from the senses : wherefore as an artificer making a file or saw to cut , doth not make it of glass but o●… iron ; for he looks not after the beauty , but after the use of it , and cares not that it is the less beautifull , so he may have it the more usefull : so did god in making man not a coelestial , but a terrestrial body . wherefore if the necessity of nature hath ●…ut mans body under a comparative defor●…ity , to make it the less glorious ; how much more hath the corruption of nature ●…ut the same body under a positive deformity , to make it the more inglorious ? secondly , mans flesh is depraved by sin ; as it is deformed , so it is also depraved by ●…t ; nor may we here alledge , as before , the necessity of nature ; for though the deformity of mans flesh may in some sort be ascribed to the condition of his nature ; yet the depravation of it , may not ; for god may be the author of a comparative deformity , for that is but a lesser good ; but by no means of a positive depravation ; for that is in it self , an evill , or a sin ; and he cannot be the author of sin. wherefore it is a dangerous position , which some late divines have greedily embraced , and as violently maintained , that there was the same inordinate propensity in the nature of man to the works of the flesh before the fall , as is in it since the fall ; onely then it was restrained and fettered by original justice , or righteousness , but is now let loose by original sin ; this opinion is in it self dangerous , because it casts a blasphemous aspersion upon god ; for he is the author of nature , and therefore the author o●… the necessary conditions thereof , as w●… those that flow from the matter as fro●… the form ; but in its consequences it i●… no less then damnable ; for if it be granted , that the rebellion of the sensitive appetite against the dictates of reason , dot●… flow from the very principles and being 〈◊〉 the flesh , then it must follow , that it cannot be a sin ; for what is natural is no sinfull , sin being no less a monster o●… nature , then a monster is a sin of nature ; and consequently , that a man ma●… in and of himself attain to such a perfection of righteousness , as to say meerly ou●… of humility , not according to the truth forgive us our trespasses , a tenent anathematized by the second milevitane council , ( in which alypius and st. augustin●… were present , as appears by the synodica●… epistle , ) in the ? canon , in these words , s●… quis asserat haec verba dominicae orationis demitte nobis debita nostra , à sanctis di●… humiliter non veraciter , anathema sit the very same with the 117. canon in th●… council of carthage , as it is set forth b●… balsamon , who thus puts it into greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and when yo●… see binius and balsamon so well agree , yo●… may look on the tenent , not as anathema●…ized by one council , but by the catholick church : therefore we must conclude that ●…his inordinate desire of the flesh against ●…he spirit in man , is not a condition , but a ●…orruption of his nature ; and entered ●…ot into the flesh , till sin entered into the spirit : then , and not till then , did the body refuse to be subject to the soul , when the soul refused to be subject unto god : then that which before was a body of life , was presently made a body of death , rom. 7. 24. not of gods , but of mans own making : god made the body , but man made the death : the soul in that it is united to the body , hath by nature an inclination to the things of the body ; but it hath onely by sin , not by nature , an inordinate , an unruly inclination to them : the desires of the flesh are from nature , but it is only from sin there is a depravation and irregularity in any of those desires . thirdly , mans flesh is depressed by sin ; for it cannot be depraved by the guilt of sin , and not be depressed by the burden of that guilt : wherefore we may justly complain of a weight that is upon us , whiles we cannot but complain of the sin that doth so easily beset us , heb. 12. 1. man now groaning under a two-fold burden , the one of his flesh , and the othe●… of his sins , which is the heavier of th●… two , and makes the burden of the fles●… the more burdensome and unsupportable and as in sin there is macula , reatu●… poena ; the pollution , the guilt , the punishment ; so in the flesh because of sin ther●… is deformity , depravation , and depression ; deformity from the pollution , depravation from the guilt , and depression from the punishment of sin : i will therefore be glad and rejoyce in the wasting of my flesh , as i would rejoyce in the deliverance from my blemish that most deforms me from my corruption that most deprave●… me , and from my burden that most depresses me : it is a sweet contemplation of aquinas , ( 12 ae . q. 42. art . 5. ) that spirituall things , the more we consider them the greater they appear , so that we may lose our selves in the consideration of them ( if at least we can be said to lose our selves , whiles we seek and finde our god ) but corporal things the more we consider them , the less they appear , and vanish by degrees , till at length they are quite los●… in their consideration : so is it with my flesh ; the longer i consider it , the more i●… wasts , and becomes less in my opinion : and therefore it is but reason that the ●…onger i wear it , the more it should wast , ●…nd become less in its own substance , till ●…t length it come to nothing . chap. ii. the comforts of the soul against death . there is nothing more profitable for us then to think of death ; yet of all our thoughts that is the least welcome , and the most terrible : for death is the king of terrors : when nothing else will draw us unto god , that will frighte●… us to him : when nothing else will frighte●… us from our beloved sins , that will mak●… us affraid of sinning : whence it is the wis●… mans advice , remember thy last end , an●… sin no more : excellent is the casuis●… distinction of articulus mortis verus 〈◊〉 praesumptus , that there is one point o●… death in truth , another in presumption articulus mortis non intelligitur solus il●… in quo quis moritur , sed etiam ille in quo ●…ori probabiliter timetur , saith navar. the point of death is not only that where●… a man doth actually die , but also that wherein he may probably dye ; so that any ●…mminent danger , any dangerous sickness ●…s to be looked on as the point of death ; nay , yet further ( according to the christianity , though not the criticism of ca●…uisticall divinity ; ) there being not one moment of our life exempted from the ●…anger of death , the point of death doth 〈◊〉 effect pierce through our whole life , ●…uch more should it pierce through our ●…earts : as many mischiefs as are in the ●…orld , so many dangers ; as many dangers , 〈◊〉 many deaths : let this wicked world ●…en have this priviledge , that though it is ●…e worst that ever was to teach a man to ●…e , because its doctrines are so dubious ; ●…et it is the best that ever was to teach a ●…an to die , because its practices are so ●…ngerous : welcome then all ye mischiefs ●…d outrages of ungodly men , for their ●…es that suffer them , though not for ●…eir sakes that do them ; we can easily ●…sh the one less sin in their doings , ●…t we may not wish the other less bene●… in their sufferings : see the admirable providence of god towards his prophet he throws him into prison to keep him from starving , jer. 37. 21. ( for by tha●… means he had a piece of bread when many others had not , even till all the bread i●… the city was spent : ) he keeps him in prison , to keep him from being butchered by the sword of the chaldeans , jer. 38. 28. finds out an ethiopian to be his preserver when the princes of judah were his persecutors , ver . 7. ( more charity in one pr●…selite , then in many apostates : ) yet woul●… not let ebedmelech prevail for his enlargement , lest the prophet should have lo●… his life ( as the rest did , when the city wa●… taken ) by gaining his liberty : carcer 〈◊〉 obsonio & pro asylo ; quid ni & mors 〈◊〉 lucro ? when his prison was his grana●… and his dungeon his security ; tell me wh●… could be his loss ; for sure death wo●… have been his gain : do your worst the●… o ye ravenous wolves that seek to d●…vour the flock of christ ; well , you 〈◊〉 deny them a place to live , but sure yo●… cannot deny them a place to die ; and th●… look upon the troubles and afflictions 〈◊〉 their life , as so many calls or summons 〈◊〉 death : for god saith unto them mo●… particularly , as he did to his prophe●… jer. 18. 2. arise , and go to the potters house , and there i will cause thee to hear my words : they are sent to the potters house : that ●…s , they are bid to consider their own frail●…ty and mortality , that so they may the more attentively hear gods word ( the word of piety and patience that he is preaching unto them ) and the more benefit by hearing it ; for many a man that will not hear gods word in gods own house , will hear it in the potters house , when he shall consider that his body is no other but a polished potsheard ; to day a very weak and brittle , and to morrow , perhaps , a broken vessel : for theophilus ( lib. 2. ad antol. ) gives us this very similitude , as a vessel in the hand of a potter when it is faulty in the making , is therefore broken that it may be fashioned and formed again , till he make it perfect and compleat ; so is the vessel of mans body , broken in pieces by the hand of god , because it is now quite out of order , that it may be formed and fashioned again , and by that means become a glorious and an incorruptible , and an immortal body : wherefore it is not amiss going to the potters house , not only for gods sake , but also for our own ; for we need not fear being broken by that hand which alwaye●… mends in the marring : mans hand often mars in the mending , brings a deformation instead of a reformation , but gods hand alwayes mends in the marring : what then have you else to do in this world , but to live innocently , and to die comfortably , that so you may live in the faith , and die in the hope of a better world ? the day will come when a little innocency will go further with you then the greatest patrimony ; therefore keep your innocency , though you lose your patrimony : facile contemnit omnia , qui credit jam se esse moriturum , saith st. hierom : he that thinks himself a dying man , will be sure to keep himself an innocent man ; and will rather forsake all here , then carry guiltiness away from hence ; he can easily contemn the smiles of this world , and therefore cannot fear the frowns of it : for he believes that rule of the casuist to be true , though not pleasing divinity , mortem potius ferre debet quam consentire mortali peccato , that he is bound rather to suffer death , then to consent to any deadly sin ; the reason is plain , for that the death of the body is as nothing to the death of the soul : all death is the privation of some life : the corporal death is the privation of the life of nature ; the spiritual death is the privation of the life of grace ; the eternal death is the privation of the life of glory ; yet is the eternal death not called the third , but only the second death ; because the spiritual death is indeed no other then the inchoation of the eternal , and awaits onely the corporal death to be its completion . apoc. 20. 6. blessed and holy is he that hath part in the first resurrection , on such the second death hath no power : but it hath a power on the rest , though it hath not yet the exercise of that power : the second death hath power on a wicked man whiles he lives , though not the exercise of that power till he dies : therefore the wicked and ungodly man hath great reason to fear the first , because he cannot but expect the second death : but whosoever hath his part in the first resurrection ( and it is our shame if we have not a part in it , for let every one that nameth the name of christ depart from iniquity , 2 tim. 2. 19. ) is blessed and holy , and blessed in that he is holy : his holiness being to him the inchoation of blessedness , and the life of grace the beginning of the life of glory : such a man hath little reason to fear the first death , because on him the second death hath no power , and not having power on him while he lives , shall much less have power on him when he dies : yet do not divines think it necessary to exempt the most righteous man that is , from the fear of death : they onely think it necessary that he be furnished with comforts greater then his fears : comforts enough to conquer his fear , though not enough to expell it : suarez is of opinion , that the blessed virgin her self received extream unction , and fillieucius saith positively , that if you will suppose a man by special priviledge preserved from all sin , yet it will not follow that he should not need extream unction , because he is capable of the principal effect of it , which is , confortatio contr●… mortem , a comforting and strengthening against death : and though many divines do much doubt whether there be any suc●… aertue in extream unction as to comfort ●…gainst death , yet none do doubt but even ●…he most righteous may need such com●…orts : our saviour himself had an angel strengthening him : thou hast need of more : and blessed be his goodness , he hath given thee more : thou hast his spirit , god the holy ghost to strengthen thee : nay , thou hast his death , to comfort thee in thine ; and that 's the onely reason why when christ himself so much feared death , yet many christians have willingly embraced it , because death was not conquered to him , but it is now conquered by him to us : yet , not my will , but thy will be done , is the greatest degree of perfection we can rationally expect , when this bitter cup shall come to be tasted ; for certainly that could not but relish very ill to any mortal palate , had not the saviour of the world himself tasted it , and by tasting the bitter potion therein , sweetned the cup to those that should tast it after him : solus christus sensit amaritudinem mortis , in cujus anima omnes vires ac potentiae fuerunt per speciale miraculum conservatae , saith gabriel in 3. sent . dist. 15. christ alone did feel all the sharpness , and tast all the bitterness of death , in whose soul alone all powers and faculties were preserved in their full vigour and sense by special miracle ; but we will not argue the case whether the pains of death be most felt in the sensitive or intellective parts of the soul ; and whether they that have the strongest senses have alwayes the strongest pains ; for sure we are , what are the pains of death none do know , but those that cannot come to tell us ; yet we have reason to believe that they are so violent as to be able to shake the tallest cedar of libanus , much more the shrubs of carkemish : to terrifie men of undaunted resolutions , much more such as have too much guilt to have too little fears , or else the church would never have taught us to pray , o holy and mercifull saviour , thou most worthy judge eternal , suffer us not at our last hour for any pains of death to fall from thee ; thou art our saviour , we cannot fall from thee but we must fall from our salvation ; and the pains of death will make us fall from thee , unless thou shew thy self our merciful saviour to sustain us in the hour of death , as thou hast sustained us all our life . and why didst thou taste the vinegar at thy death , and not till then give up the ghost ? ( john 19. 30. ) but to teach me to pray , o my god , let me not taste the vinegar , when i am to give up the ghost , since thou thy self hast tasted it for me : so saith thy apostle , heb. 2. 14 , 15. for he also himself took part of the same flesh and blood , that through death he might destroy him that had the power of death , that is , the devil , and deliver them who through fear of death were all their life time subject to bondage : we see here a two-fold effect of christs death : the one was to conquer the devil that had the power of death ; the other was to deliver us that were under the fear of death , and fled to him for deliverance ; the devil had the power of death till he was conquered , and he was not conquered till the death of christ ; till then he kept the keys of hell and of death , but then christ took them away from him , and doth ever since keep them : apoc. 1. 18. i am he that liveth and was dead , and behold i am alive for evermore , amen : and have the keys of hell and of death : then let me not fear to pass through the gates of death whiles my saviour keeps the keys of it to open the grave ; let me not fear to pass by the gates of hell , whiles my saviour keeps the keys of it to shut the gates : yea , though i walk through the valley of the shadow of death , i will fear none evil , for thou art with me , psal. 23. 4. thou art with me to uphold me in that walk that i fail not ; to direct me in that valley that i stray not ; to enlighten me in that shadow that i stumble not ; christs guidance cannot but afford a very safe conduct , which is not unfitly expressed by these four words , educit , deducit , adducit , introducit ; he brings out , he brings on , he brings to , he brings in : first , educit , he brings the soul out , to wit , out of the body ; for it may not go till he call , and then it must ; o my soul , never be affraid to go from thy body , when thy saviour calls thee to go along with him : secondly , deducit , he brings the soul on , to wit , on the way to heaven ; and himself ( saith justin martyr in tryphon ) did pray to his father to guide his soul at his death , that we might know how to pray to him to guide our souls , psal. 22. 20 , 21. deliver my soul from the sword , my darling from the power of the dog , save me from the lions mouth : he thus prayed on the cross immediatly before his death , ( for it is the tradition of the church , that christ said all the 22 psalm upon the cross , though the evangelists mention only the first words of it ) to teach us to pray , when we die , that god , who alone can , would deliver our souls from the dog and from the lion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he would turn away the evil angel , ( who is compared to a dog for his impudency , to a lion for his violence ) least he should catch our souls at their going out of our bodies ; we know the devil is called the prince of the air , and we may be sure he would not let any mans soul pass from earth to heaven , were not he ready to convey it thither , to whom is given all power in heaven and in earth , and over hell : thirdly , adducit , he brings the soul to , that is , to god ; man when he dies , his body returns to the dust , but his spirit returns to god that gave it ; all spirits return to god at the hour of death , either as to a father , or as to a judge , and christ brings them all to him ; the spirits of wicked men as to a judge for punishment ; the spirits of good men as to a father for mercy ; whence that admirable prayer of our church for the sick , that whensoever his soul shall depart from the body , it may be without spot presented unto thee through jesus christ our lord ; christ presents all souls unto god ; but the souls of the impenitent and unbelievers , in the spots they have contracted by their sins ; the souls of those who by faith and repentance have laid hold on his righteousness , he presents without spot : those souls that are in their sins shall be rejected ; those souls that are in their saviour , shall be received ; there is no man at that day but will be speechless , who hath not the eternal word to answer for him . fourthly and lastly , introducit , he brings the soul in , that is into the state of eternal blessedness , to see and enjoy him who is the blessed and only potentate , the king of kings , and lord of lords , who only hath immortality , dwelling in the light which no man can approach unto ( unless christ bring him in ) whom no man hath seen or can see , to whom be honour and power everlasting , amen : 1 tim. 6. 15 , 16. no man hath seen him or can see him in this corruptible body , but the saints now do see him in their incorruptible souls , and do ascribe unto him his honour and power everlasting : accordingly the angelical doctor makes it his business to confute those , who said that the souls of the saints separated from their bodies , do not come to their bliss till the day of judgement , quod quidem apparet esse falsum autoritate & ratione , which ( saith he ) is apparently false , as we can prove , both by authority and by reason , ( and all the world is not able to afford better proofs , or gain-say them ) 1. by authority ; for the apostle saith , 2 cor. 5. 6. whiles we are at home in the body , we are absent from the lord ; and he gives the reason of that absence in the next verse , for we walk by faith , not by sight ; whence it appears , that as long as a man walks by faith , & not by sight , not seeing the divine essence , he is not yet present with god ; but the souls of the saints when separated from their bodies , are present with god ; for it follows verse the eighth , we are confident , and willing rather to be absent from the body , and to be present with the lord ; whence it is manifest , that the souls of the saints separated from the body , do walk by sight , seeing the essence of god , and consequently enjoying everlasting blessedness : 2. by reason ; for the understanding in the exercise of its operation , needs not the body , but only for some phantasms or representations ; but it is manifest that the divine essence is not to be seen by the help of any phantasm or representation : wherefore since the immediate bliss of the soul consists in the vision of the divine essence , it cannot depend upon the body , and consequently the soul without the body may be , and is undoubtedly blessed . thus aquinas , 12 ae . qu. 4. art . 5. shewing himself in this an exact scholar of the text , and as great a master of reason : and truly i●… we rightly consider the matter , that christ hath opened the kingdom of heaven to all believers , what can shut it against a believing soul departing hence , but onely sin●… and that cannot shut it , neither for its guilt , nor for its blemish and pollution ; for the guilt of sin is taken away from the believing soul by the imputation of christs righteousness ; and the pollution of sin is also daily diminished in it , by the operation of christs spirit during life , and quite taken away from it at the hour of death , even at the very instant of its departure ; this is the judgement of some excellent school-men ; so gabriel in 3. sent. dist . 15. animae , in mortis instantia , datur impeccabilitas & impassibilitas . god gives to the soul at the very instant of death , impeccability that it cannot sin , and impassibility that it cannot suffer ; o what a happy instant will that be , wherein we shall be delivered from our sins , and from our sufferings ! and agreeable to this , alexander ales our own country-man of merton coll. in oxford , and tutor both to the seraphical and to the angelical doctor , gives the distinction of gratia baptismalis , poenitentialis , finalis , ( par. 4. qu. 15. membr . 3. art . 3. ) that some grace ●…s baptismal , which rules and governs in the soul by vertue of the sacrament ; some poenitential , which causeth an imperfect subjection and conformity of the will to god , and this takes away all mortal sin ; and some final , which makes the will and all its faculties wholly subject and conformable to god , and this takes away both mortal sin and also venial ; but this grace is given only at the last instant of our life ; for which reason happily it is called final grace , as coming only at the end , only to men departing hence , to fit and prepare their souls for god : for nothing impure or unclean can enter into the kingdom of god ; and therefore the soul , before it can enter in thither , must be quite purged from all manner of impurity and uncleanness , which is accordingly done ( saith he ) by final grace ; for though other grace doth conquer sin , yet it is only final grace that quite expels it ; the soul not being wholly freed from that disorder which it hath contracted from the body , till it again depart from the body ; if this be so , what have i to do , but to long for a happy departure ? that is , to make the best use i can of baptismal and poenitential grace , that my soul may he delivered from the dominion of sin ; and to expect that final grace which shall deliver it from the very inhaesion of sinfulness : to bless god that hath given me grace in life to purge my soul from sin , and that will give me grace in death to perfect my soul in righteousness : that he parting all sin from my soul , before he part my soul from my body , i may at the end of my weary pilgrimage , lay me down in peace and take my rest ; lay me down in that peace which this wicked world cannot give , and this tumultuous world cannot take away ; the peace of a good conscience here , of a blessed eternity hereafter ; and take my rest in the bosome of the earth my mother , but in the arms of god my father , even that rest of which it is said , heb. 4. 3. for we which have believed , do enter into rest : a rest into which neither our disturbance can enter with us , nor our disturbers after us , unless as they have troubled others by their sins , so at length they trouble themselves much more , by their repentance ; a rest into which he hath already entred , who is both able and willing to keep us in everlasting rest : a rest of a quiet , of an uninterrupted sleep ; for so he giveth his beloved sleep , psal. 127. 2. the grave is a place of corruption in it self , but to the servants of god it is a place of rest ; thence were church-yards anciently called sleeping places , coemiteria or dormitoria , wherein the bodies of the saints were laid to their last rest : the ancients did think fit to name their burying places from the rest , not from the corruption that was to be found in them : athanasius tels us , that a man may be said to be corruptible both spiritually and corporally ; spiritually when he sins , as the scripture saith , they are corrupt , and become abominable in their iniquities ; and corporally when he dies : which corporal corruption ( saith he ) hath three names , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mors , putrefactio , interitus ; death , putrefaction , and destruction : the death is when the soul is separated from the body ; the putrefaction is when the flesh of the body decays ; but the destruction is when also the bones are consumed ; and he saith , that the body of christ was subject only to the first corruption , which is by death , not to the second by putrefaction , and much less to the third by destruction ; the like is damascens divinity ; ( lib. 3. de orth . fid . cap. 28. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this word corruption imports two things : either the separation of the soul from the body , or the total dissolution of the body ; ( for he hath joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one . ) from the first the body of christ was not exempted ; from the second our bodies cannot be exempt : the body of christ which knew no sin was subject to the first degree of corruption ; but our bodies that have been all over infected with sin , and defiled by that infection , are also subject to the other two degrees of it . christ tasted of death , heb. 2. 9. but we must swallow it down ; he fed on death , for he tasted it at his own pleasure : death feeds on us , for we must tast it against our wills ; and not only tast it , but also eat it down : corruption first seized upon our souls , and from thence passed to our bodies ; it was to our greatest disadvantage that it seized upon our souls ; but it is to our greatest advantage that it seizeth upon our bodies : for unless they should be quite destroyed , sin which first caused mortality , would in the corrupt remainders and reliques of our bodies , it self have a kind of immortality , whereas righteousness alone is , and ought to be immortal : and therefore it is very probable that those who shall be found alive at the last day , ( of whom the apostle hath said , we shall not all sleep , but we shall all be changed , 1 cor. 15. 51. ) shall have a change , not only equivalent to a death , but also to a total destruction ; for sin must totally be destroyed : and therefore also our bodies that have lodged it , and have been defiled by it ; that there may not be left the least monument of sin in the new world , wherein shall dwell nothing but righteousness , 2 pet. 3. 13. and now me thinks i can find a paradise in golgotha , ever since my saviour hath been there ; and bid hearty welcom to those worms which shall destroy that flesh which would have destroyed me ; for i can now safely conclude , that neither in regard of my soul nor of my body ought i to fear death ; which certainly is not so formidable in it self , as it is generally in the worlds opinion : for if the rule be true , nomen quasi novimen : the name of every thing is that whereby it is best known and discerned ; then by the name of death we may best know and discern the nature of it : and these are the chief names whereby the scripture expresseth it , a sleep ; a change , a departure , a dissolution ; and none of all these names is terrible ; and why then should the thing it self be so ? but if there be any terrour in the thing , yet we are sure that in the text there is a comfort greater then the terrour . first , death is called a sleep , mat. 9. 24. the maid is not dead , but sleepeth ; and though wicked miscreants who believed not the resurrection , laughed at our blessed saviour for calling death a sleep , yet let all good christians rejoyce that it is so , and give him thanks for making it so : it is a comfortable gloss which the third toletan council , cap. 22. gives upon those words of john 11. 35. jesus wept ; for they say , dominus non flevit lazarum , sed ad vitae hujus ploravit aerumnas resuscitandum , jesus did not weep that lazarus slept , but that he was again to be awakened to see the miseries , and feel the mischiefs of this wicked world : t was said before , verse 11. our friend lazarus sleepeth : and he that said it , having made his death a sleep , was troubled that he should awaken him so soon from his sleep : in vita vigilant justi , ideo in morte dicuntur dormire , saith st. augustine : the good man when he dieth is said to sleep , because he watcheth and waketh all his life ; but a wicked man sleeps all his life , and awakens only at his death : soul take thy rest , saith the rich worldling ; he lulls his soul asleep : but what follows ? thou fool , this night is thy soul taken from thee ; thy sleep shall soon be over , together with thy life , and vengeance and death they shall awaken thee ; for hast thou slept all thy life , and wouldest thou also sleep at thy death ? hast thou slept all the while thou wert here , and wouldest thou also sleep , now thou art going hence ? hast thou slept when god bad thee awake , and wouldest thou also sleep now that he bids thee die ? no ; thou mayest not any longer expect rest , ease and tranquillity ; for thou shalt certainly have disconsolation at thy departure , grief in thy passage , and shame at thy journeys end , when thou shalt appear before gods judgement-seat , and shalt not be able to give any account at all of thy life , ( no more then the souldiers could of christ , mat. 28. ) for thou wert asleep : thy death would have been a sleep , if thy life had not been so . secondly , death is called a change job 14. 14. all the dayes of my appointi●… time will i wait , till my change come : th●… sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i wi●… wait till i be made again : if death be thy making , tell me what can be thy marring ? a happy change doubtless , which is nothing but a new making of that which is quite out of order : and thus saith st. chrysostome did symmachus expound th●… words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 my holy nativity , or my holy natur●… come ; the nature which i now have i●… full of corruption , full of unholiness , so that my own flesh is not so neer me as i●… my sinfulness ; o for a regeneration of my body as well as of my soul , that i may be born again in my flesh , as i am in my spirit : nor is there any thing that can mor●… truly sweeten the thought of death , the●… this consideration , that it is a change ; for we are already in so bad a condition , that we cannot well fear our change should be for the worse ; and if we be truly sensible of our own condition , it is most sure tha●… our change will be infinitely for the better : for so saith the apostle , phil. 3. 20●… 21. for our conversation is in heaven , fro●… whence we also look for the saviour , th●… lord jesus christ , who shall change our vile body , that it may be fashioned like unto his glorious body ; as if he had said , we find nothing on earth worth conversing withall , therefore our conversation is in heaven : we know that our body is now vile and loathsom , and therefore we look for the lord jesus christ to change and fashion it like unto his glorious body ; here are two great changes , which the men of this world , that are most given to change , least care for ; a change of the soul from being on earth to be in heaven , [ for our conversation is in heaven . ] a change of the body from vileness to glory , [ who shall change our vile body , that it may be like his glorious body . ] thirdly , death is called , a departure ; and so doth abenezra expound the forenamed word in job , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chaliphathi , my change ; that is , ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 halicathi , my departure : for the jews express mans birth , as a coming , and his death as a going : so eccles. 1. 4. one generation goeth , or passeth away , and another cometh ; generatio vadens , and generatio veniens : the first is put for the dying , the latter for the living generation of mankind . and the first council of nice , can . 13. speaking of dying men useth a word that only signifieth going forth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , de iis q●… exeunt ; and again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; if any man be ready to depart hence not to deprive him of that necessary provision which god hath appointed as hi●… food for his last journey ; meaning the holy eucharist ; for though many me●… now account it as nothing worth , yet the primitive church thought there was great danger to that christian soul that went hence without receiving it , ( and much more without desiring it ) or they would not have dispenced with all their ecclesiastical discipline to restore a sid●… person to the communion , which they did again deny him upon his recovery , till he should give the church full satisfaction : but thus we see they looked upon a christians dying , only as upon a going out of his body ; exit è corpore , saith saint hierom , of devout lea , she is gone out of the body , when indeed she was dead ; and what then , though i go out of my self , ( and yet 't is but the worst part of my self ) as long as i go to my saviour ? why should i not joyfully sing with good old simeon , lord , now lettest thou thy servant depart in peace ; since , i have the very same ground and reason of my ●…ong that he had , even this , for 〈◊〉 〈◊〉 have seen thy salvation , luk 2. 〈◊〉 . 〈◊〉 . 〈◊〉 do as clearly see thy salvation 〈◊〉 〈◊〉 eye of faith , as he did with the eye of flesh ; and so far i have the advantage of him ; he saw himself embracing his saviour , i can more oversee my saviour embracing me . fourthly and lastly , death is called a dissolution , phil. 1. 23. desiderium habens dissolvi , having a desire to be dissolved , and to be with christ : two very great comforts at once ; the first , that i shall be dissolved ; the second , that i shall be with christ : which two being joyned ●…ogether in all true christians , haply made saint cyprian take saint pauls dis●…olution for an assumption ; for whereas ●…he apostle saith , 2 tim. 4. 6. the time ●…f my dissolution is at hand ; the good fa●…her recites him , saying , the time of my assumption is at hand ; not to furnish ●…ur criticks with a various lection , for ●…aint cyprian was not pur-blind , to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; nor hath the ●…hurch been so false as to change the reading , but to furnish our divines with various exposition ; for death , as it is dissolution in regard of the body , the●… is the first comfort , to be dissolved ; so●… is an assumption in regard of the soul there is the second comfort , to be wit●… christ. for the first , let themistius spea●… ( a heathen author ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; we say , th●… death is a dissolution , for the same reason that we call the body a bond , becau●… it binds , and manacles , and fetters th●… soul ; and who would not be dissolve●… or loosened , that is in fetters and bonds the wanton desire of imaginarie liberty hath brought many into thraldom : a●… 't is a wonder if the serious sense of re●… thraldom , should not in an ingenuo●… soul , increase the desire of true liberty bring my soul out of prison , that i m●… praise thy name , psal. 14. 2. v. 7. 't is vassalage , a meer bondage not to prai●… gods name ; if others hinder me fro●… praising it , they make me a bondma●… though they may pretend to have stretch●… not only their purse-strings , but also th●… heart-strings , and to have expended 〈◊〉 only their money , but also their blood the purchase of my liberty : if i hinder my self , ( whether by my sins , or for my pleasures ) it is i that imprison my self ; and because my flesh cannot but hinder me , it cannot but imprison me : for the service of god is perfect freedom , and therefore the soul cannot be truly free , till she come thither , where she shall do nothing else but serve him . a privative liberty , not to be enthralled in bondage , a heathen could see in death : but a good christian may farther see also a positive liberty , to have his soul and his spirit enlarged , according to that of psalm 119. v. 32. i will run the way of thy commandments , when thou shalt enlarge my heart : when the heart is most enlarged , it is most at liberty ; and the heart is most enlarged , when it most runs the waies of gods commandments : most readily , because without the sluggishness of the flesh ; most speedily , because without the ●…og and weakness of the flesh ; most incessantly , because without the weariness of the flesh : this is my first comfort in death , that i shall be dissolved or loosened from all my bonds and impediments ; and yet this second is far greater then this , that i shall be with christ : for saint paul spake not these words personally lest i should think that this personal priviledge was to pass away with himself ( according to the rule of the law , privilegium personale transit cum persona ; but 〈◊〉 spake them doctrinally , that i should believe , what was at that time true doctrine for his instruction , and comfortable doctrine for his consolation , was for ever to be so to all true believers , both for their instruction and for their consolation : for it is evident , that the convert-thief upon the cross cannot be looked upon as a priviledged person , and yet it was also pronounced concerning him , dying in the true faith of christ , though he had not lived in it , this day shalt thou be with me in paradise : he was so to depart from himself , as without doubt to be with his saviour in paradise , not in purgatory : bellarmine himself confesseth , de purgatorio incertum est : and none ever durst say , that the humane soul of christ was at all in purgatory ; but sure we are , that he is not now there , and as sure that they that are dissolved to be with him , cannot be where he is not . i am unwilling to go from this argument , because i am willing to come to my death , as to my sleep for rest : as to my change for advantage ; as to my departure from all inconveniences for relief ; as to my dissolution from all impediments for redress : the eyes of my body are content to be closed , so as the eyes of my soul may be the more opened : there are two eyes of my soul , as of my body ; the one of contemplation , which is as the left eye ; the other of affection , which is as the right eye . when the eyes of my body are nearest shutting , the eyes of my soul will be nearest opening ; and from seeing the light of nature , i shall go to see the light of glory : as for me , i will behold thy face in righteousness , saith holy david , psal. 17. 15. teaching me to lie down in this faith ; and again , i shall be satisfied when i awake , with thy likeness , comforting me , that i shall rise again in this vision ; for if the former part be my faith , the latter will surely be my vision . i know that i shall part with my dearest relations , but i also know , that i received them upon this condition , to part with them . and besides , there is none of these but will be infinitely bettered to me , by losing these ; for he hath said it , who is able to make good his word , mat. 12. 50. whosoever shall do the will of my father which is in heaven , the same is my brother , and sister , and mother . tell me , if there be any relations nearer and dearer the●… these ; and tell me , whether these can be so comfortable in earth , as they are in heaven . what loss is it then to me , though death take from me all , while it gives me him who is all in all ? the spirit of god saith unto every faithful soul ( psalm 4. 5. 10. ) hearken o daughter , and consider , forget also thine own people , and thy fathers house ; so shall the king greatly desire thy beauty ; for he is thy lord god , and worship thou him . non est ergo magnum ●…tu obliviscaris & dimittas populum tuum , & domum patris tui , ut te totum ejus servitio submittas ; quoniam ipse dimisit coelum , & se totum dedit , ut tibi serviret ; saith hugo . he requires no great thing of thee , to forgo thy fathers house on earth for his sake , who did forgo his fathers house in heaven for thy sake ; he was thy lord , and yet did that to serve thee ; thou art his servant , and wilt thou stick at doing this to serve him ? but you will say , herein consists my greatest perplexity ; for i know that i must go to him as my lord to judge me , but i do not know how i can stand in that judgement , that so i may find him my father to receive me , and my god to save me : but for this , i refer you to another chapter , as being a piece of divinity that most concerneth another world . chap. iii. the comforts of the soul against iudgement . sect . i. the terrours of the last judgement . there is a time for a minister to be a boanerges , a son o●… thunder , to proclaim god●… final judgement against impenitent sinners , that he may bring them to an earnest repentance , fo●… that impenitency is the high-way to damnation : but there is also a time for him to be a barnabas , a son of consolation , t●… proclaim gods mercies to the penitent that he may bring them to a lively faith for that true faith is the high-way to salvation . galatinus reports , that the jews did use to give a strong intoxicating wine to those that were condemned to die , that by disturbing their judgements , they might have the less terrible apprehensions of their approaching death ; wresting that text of prov. 31. 6. give strong drink unto him that is ready to perish , and wine unto those that be of heavy hearts : a miserable way of comforting was this , to take away the pain , by taking away the sense and the understanding ; to quiet the conscience , by drowning it : had it not been more mercy in the jews , to have given the guilty a bitter potion to awaken his conscience , then a pleasing potion to benum and to besot it ? for it is good the soul should weep with mary , ( john 20. 11. ) when she cannot readily find out christ , because it is sure , the weeping soul can never lose him : wherefore it will be requisite , that i first set before your eyes the terrours of the last judgement , that you may see your sins ; and then the comforts against those terrours , that you may see your saviour . as concerning the terrours of the last judgement , they are set down in few words , but many frights , 2 thes. 1. 7 , 8. when the lord jesus shall be revealed from heaven with his mighty angels , in flaming fire , taking vengeance on them that know not god , and that obey not the gospel of our lord jesus christ ; who shall be punished with everlasting destruction , from the presence of the lord , and from the glory of his power , when he shall come to be glorified in his saints , and to be admired in all them that believe , in that day . observe the terrible manner of this grand-assizes ; the judge shall visibly come down from heaven , and bring his posse comitatus with him , even his mighty angels , to execute his final sentence ; which shall be a sentence for the punishment of sense , [ they shall be punished with an everlasting destruction ] and for the punishment of loss , [ from the presence of the lord. ] that is , a sentence for all punishment that is imaginable , and for more then is endurable : and this judge shall come down in flaming fire , a real , a material , a corporal , not a metaphorical , or an imaginary , or a spiritual fire ; and this fire he shall bring along with him from heaven , not expect it to meet him from hell , ( that shall lose none of its own former flames , but receive more ) and therewith consume this corruptible and corrupted world , 2. pet. 3. 7. and after that , throw all the divels and wicked men into that same fire , and then throw the fire it self , with them , down into hell , there to increase the torments of those miscreants for ever , that had before fire from hell to torment them ; but then they shall also have fire from heaven to encrease their torments . god , as he shall be glorified and admired in his saints , because of his undeserved mercy ; so shall he also be glorified and admired in those sinners , because of his righteous judgement : and therefore , though their judges fire will be so terrible , because of the flame , yet their own sins will be much more terrible , because they alone minister the fuel to that fire ; for the books shall be opened , ( the book of gods remembrance , and the book of their own conscience ) and they shall be judged out of those things which are written in the books , according to their works , rev. 20. 12. then in both books shall they see such works registred , as call for a judgement worthy of god , because they had not only an impiety , but also an impenitency unworthy of man : and as they shall first see those works to their terrour ; so sha●… they after feel them to their torment : no●… a work that had putrefaction and corruption in it , but shall have its worm after it for corruption of sin begets a worm in th●… soul , as corruption of death begets worm in the body : vermis oritur ex putredine , 〈◊〉 mordit illud in quo oritur , saith bonaventure ; a worm is begotten of filthiness , an●… feeds on that which beg at it ; so is the wo●… of conscience , it is begotten of corruption even of sin , the only corruption of the soul & it frets , and corrodes , and gnaws , and bit●… that soul which gave it being . so that there must needs be all manner of terrours , terrours from within , where their worm dieth not ; terrours from without , and the fire 〈◊〉 not quenched , mark 9. 46. and to all these terrours , we must yet further add this terrible example out of saint peter , 2 pet. 2. 4. for if god spared not the angels that sinned , but cast them down to hell , and delivered them into chains of darkness to be reserved unto judgement : here is a kind o●… an imperfect speech , called ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his passion caused him to break off , without making the inference ; but our own consciences will thus make it up for him ; for if god spared not the angels that sinned ; much less will he spare men ( the more ignoble creatures ) that would not repent them of their sins ; and if he cast the angels down from heaven into hell , then surely he will not admit wicked men from hell into heaven ; and if he delivered the angels into chains of darkness to be reserved unto judgement , then much more will he deliver those wicked men , whom he hath brought to judgement , to be cast into that daarkness , where shall be weeping and gnashing of teeth ; for there was before an inner darkness in their sin , and it is but just there should be an outer darkness in their punishment . they that before would not see the light , then shall not see it ; for though they shall dwell in everlasting burnings , yet shall they have such fire as shall only afford heat to scorch them , not light to comfort them ; for then shall the fire that is prepared for the execution of gods judgements upon sinners , be divided by the word of the lord , saith saint basil ; all the light that is in it , shall be for the comfort of the saints ; that is , shall return back to heaven again , from whence it came down , ( as was said before ) but all the heat that is in it , shall be for the torment of the sinners : so that in heaven shall be all the light , and none of the heat ; in hell shall be all the heat , and none of the light : ( saint basil in his sermon upon the judgement to come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) there will pashur , that injuriously smote jeremiah the prophet , not be pashur , noble and excellent , but magor-missabib , fear round about , jer. 20. 3 , 4. est enim pashur idem quod excrescens princeps , vel scindens seu aperiens locum ; magor vero pavor , saith zegedine : then shall those who now only make way for their own greatness , only give way to their own fears : they that now think they have not room enough to live , shall then think they have too much room to die. this is so certain a truth , that it is set down by way of history , as if it were already done ; not of prophesie , as if it were to do , rev. 6. 15 , 16. and the kings of the earth , and the great men , and the rich men , & the chief captains , & the mighty men , and every bond-man , & every free-man , hid themselves in the dens , and in the rocks of the mountains , and said to the mountains and rocks , fall on us , and hide us from the face of him that sitteth on the throne , and from the wrath of the lamb ; for the great day of his wrath is come , and who shall be able to stand ? we may answer , they who now are most likely to fall ; for it is evident , that they who now are a terrour unto others , shall then be a terrour to themselves ; the great men , the mighty men that now engross all , will then think they have too much ; for they will wish the rocks and the mountains to fall on them , and think that weight nothing to the burden of their sins : they will desire to be hid from the face of him , in whose presence is the fulness of joy ; and from the wrath of that lamb , which alone delivereth from the wrath of god ; they will be afraid to see their redeemer , how much more to see their judge ? they will not know how to look upon him as a lamb , such as he is in himself ; much less will they know how to look upon him as a lyon , such as their sins have made him : they will be terrified at the thought of their neglected deliverance , and much more at the voice of their denounced damnation . but i dare not proceed further in these terrours , for fear they should prove greater then the greatest of our comforts , as we are able to receive them , though not so great as the least of our sins , as we have despitefully committed them : for it is not proper to bring a soul laden with sin to a servile , but to a godly sorrow ; not to a sorrow that worketh fear to confusion , but that worketh repentance to salvation : a sorrow that is not without hope , as well as not without fear , and hath hopes as far greater then its fears , as it hath fears lesser then its sins . for a sorrow that is without hope , is but the beginning of hell-torments ; and it is not safe bringing our souls too near hell-gate , for fear the devil should lay fast hold of us when we are there , and pluck us quite in : nay indeed it is not necessary ; for we are bound to believe , that our blessed saviour descended into he●… , that he might keep us from descending thither : all our labour then must be to enquire which is the best way to prevent these terrours , that they may not seize upon our souls ; and if they have seized us , which is the readiest way to expell them . sect . ii. the best way to prevent the terrours of the day of judgement . the best way to prevent these terrours , is to practise what we have been taught to pray , even to lead a godly , a righteous and a sober life ; a godly life , according to gods eternal order , the order of religion ; a righteous life , according to mans external order , the order of government ; and a sober life , according to our own internal order , the order of reason : but because some will the less regard this , or any other sound divinity , if it be taught them by the church ( thereby shewing themselves , in one and the same act , no less unthankful to gods mercy , which gave them a church to teach them the true way of godliness , then undutiful to gods authority , that they will not be taught ) it is necessary to shew how god taught it the church , before the church taught it us ; for so saith saint paul , tit. 2. 11 , 12. for the grace of god that bringeth salvation , hath appeared to all men , teaching us , that denying ungodliness and worldly lusts , we should live soberly and righteously , and godly or religiously in this present world ; denying ungodliness and worldly lusts : not gods ordinances , gods sacraments , gods authority , not the undoubted exercise of godliness , making all these by our denyals to be thought ungodliness : such a denyal as this , must needs be antichristian , and will justifie hyppolitus his gloss , who in the greek word of denying , ( ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) hath according to its numeral letters , found out the number of the beast , 666. we cannot deny the exercise of godliness , as if it were ungodliness ; heavenly practises , as if they were earthly and worldly lusts , but our denyal will help make up the number of the beast : if we will needs be denying , let us deny our selves : for that denyal will make us live soberly , and righteously , and religiously in this present world ; soberly in regard of our selves , by subduing our affections to reason ; righteously , in regard of our brethren , by subduing our actions to our subdued affections ; and religiously in regard of our god , by subduing both our reason and our affections to religion . thus if we do , we shall not be guilty of any inordinate work , and consequently we shall not fear any punishment , which is but the act of some violated or offended order , vindicating and revenging it self : i say , if we live soberly , and righteously , and godly in this present world , we shall not need live , and much less die in fear , lest any of those orders , under which god hath placed us , should rise up against us to punish and to depress us : but whiles we are under guilt , we cannot possibly be above fear ; for it is the property of all order , to suppress the contrary disorder , and consequently to punish it ; and sin being a breach of these three orders , the order of reason , the order of justice , and the order of religion , is accordingly punished by them all ; and therefore the sinner that hath not his sin forgiven him , cannot be exempted from the fear of all these three punishments ; neither from the fear of internal punishment by the remorse of his own conscience , which proceeds wholly from the order of reason , ( for it is from reason that a man hath a conscience , first to admonish him , and at last to torment him , because he would not be admonished ) nor from the fear of external punishment by the hand of outward government , which will never leave stretching it self out , till it hath reached the malefactor , and brought him to suffer according to his doings : nor from the fear of eternal punishment , proceeding from the wrath of god : so nearly doth it concern us to ful●…ill all righteousness towards god , our selves and our neighbours , that we may be exempted from all fear of punishment , either from god , or men , or from our selves , that is to say , our own consciences : this is the best way to prevent the terrours of the judgement to come , even to keep our selves in the first innocency , the innocency of obedience ; but because we have all lost this , and do continually lose it , we must therefore the more earnestly follow , that we may the more happily apprehend the second innocency , the innocency of repentance . for there is no protection against fear , but only innocency ; which since we cannot have by our obedience , we must seek to him by our repentance : and therefore it will not be amiss for every good christian to follow saint pauls example , who saith of himself , acts 24. 16. herein do i exercise my self , to have alwaies a conscience void of offence toward god , and toward men ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; we may look upon this as saint pauls asceticks ( although here is not one rule concerning a monastick life ) or as his exercitium quotidianum ; for so beza , ipse me exerceo , herein do i exercise my self . his daily exercise was this , to have a conscience void of offence towards god ; which they cannot have who are guilty of superstition ; and a conscience void of offence toward men , which they cannot have who are guilty of faction . good lord , how few is the number of those ( in such an innumerable number of christians ) who have a conscience void of offence , both toward god , and toward men ; since there are so few , who are not guilty , either of superstition or of faction ? herein a man must exercise by himself , that will exercise himself ; for in such depravations and distempers of the world , what he gets of the company , he may chance lose of the exercise : and indeed , since the exercise wholly concerns the conscience , it is most fit that every man exercise both himself and by himself , and accordingly catechize his own soul , how far he hath had a conscience void of offence toward god , and consequently in that regard toward himself ( for in loving god , he loves himself , and therefore there is no text that saith , thou shalt love thy self , but only , thou shalt love thy neighbour as thy self ; for the text that saith , thou shalt love the lord thy god , includes in it loving thy self , which cannot be but in relation to god ; and lastly , a conscience void of offence toward men ; every one must examine himself , how he hath observed his order towards god by faith and obedience , in believing his promises , in doing his commands : how he hath observed his order towards his neighbour , by justice and charity , whether that order be civil or ecclesiastical ; for he can shake off neither , and therefore must satisfie both : lastly , how he hath observed his order towards himself , by temperance , soberness , and chastity , bringing his body under his soul , and bringing his soul under his god ; for he cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unless he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he cannot be wise to be sober , unless he be sober to be wise . thus he must examine himself concerning all these three orders , and what he findeth concerning any of them defective in his obedience , he must labour to make up speedily by his repentance ; for which cause our church doth laudably require the distinct rehearsing of all the ten commandments , and the people after every commandment , to ask god mercy for their transgression of the same , that so we might be sure to pass by no one sin unrepented ; which they can scarce do , who yet are called to repentance upon more strict terms then we are , since the second commandment is not in so great repute with them , as to have any interrogatory concerning it : but he that heartily asks god forgiveness for his transgressions against every particular commandment , since every sin is a transgression of some commandment , is sure to pass by no sin whatsoever without repentance ; for he doth really and explicitly repent of those sins which he knows and remembers , and doth virtually and implicitly repent of all the rest : which is a thing we should all make sure of , since there is nothing but innocency can arm us against judgement ; and there is no innocency , but either in obedience , or in repentance : wherefore , it being impossible that any man , conceived and born in sin , should quiet his conscience by the perfection of his obedience , ( for in many things we offend all , jam. 3. 2. an●… having offended , must fear to be punished it is most necessary that we all labour to quiet our consciences by repentance : a●… bless god , who though he hath require●… obedience , yet hath also granted repentance unto life , ( acts 11. 18. ) and woul●… not have granted it , if he would not have accepted it : do then as did that godly centurion cornelius , ( a fit pattern no●… only for all military , but also for all sedentary men ) give much alms to the people , ( for sure if there be not a redeeming , ye●… there is a breaking off sins by alms-deeds and iniquities by shewing mercy to the poor , dan. 4. 27. ) and pray to god alway ; that is , be so far from taking away what is another mans , as to be ready to give of thine own ; give of thy substance 〈◊〉 thy brother , ( for his poverty hath no●… disannulled his fraternity ) give thy self to thy god , and it shall be with thee , as it was with cornelius , thy memorial shall be with god , thy comfort with thy self , thy conversation with an angel. no ma●… can be exempted from the terrours of 〈◊〉 dreadful judgement , but he that dares trust god with his soul ; and no man dares trust god with his soul , that is not either inno●…ent or penitent : and if you will ask me , ●…hich of these two dares trust him most , 〈◊〉 who my self am laden with sin must say , ●…he penitent ; for the innocent offers un●… god his own righteousness , but the ●…enitent offers unto him his sons righte●…sness ; and certainly , he dares most trust ●…od , who offers him that righteousness , ●…hich he is sure god can least refuse in ●…dgement . sect . iii. the best way to expell the terrours of the day of judgement . the greatest happiness of a christian , is not to be troubled in consci●…ce ; but the next to this , is speedily to be ●…livered from all his troubles : he is hap●…st that prevents the terrours of a guilty ●…nscience ; but he is next happy that ex●…ls them : and we have all most need to ●…k after this , for there is guiltiness enough ●…thin the most innocent soul to betray it , ●…d open the doors to let in these terrours , and therefore we must labour to see th●… be faith enough in the guilty soul , to exp●… and thrust them out again . and surely the doctrine of justification by work though it pretend to be a great friend righteousness , yet is it , in this respect , great enemy to the righteous , w●… can never attain to that perfection righteousness , as to be able to stand up his own legs in the last judgement : the●…fore saint paul imputeth our peace 〈◊〉 god , to justification by faith , rom. 5. being justified by faith we have peace 〈◊〉 god , through our lord jesus christ : 〈◊〉 is a league that cannot be broken , a pe●… that cannot be disturbed , which is thro●… our lord jesus christ , of whom the 〈◊〉 from heaven said , this is my beloved s●… whom i am well pleased , mat. 3. 17. 〈◊〉 that voice cannot but speak comfort to according to the learned zanchies g●… lib. 4. de tribus elohim , cap. 1. 〈◊〉 beneficia iis paucis verbis docet pa●… christum nobis communicari , dilecti●… reconciliationis , adoptionis , seu reg●…tionis ; three ( great ) blessings in●… few words doth the father himself 〈◊〉 us , are communicated by christ to good christian ; the blessing of love ●…e is beloved in himself , we beloved in ●…m ; the blessing of filiation or adopti●…n , for he was his son by nature , we his ●…ns by adoption and grace : and the ●…lessing of reconciliation , for god is well●…leased with christ for his own sake , and with us for christs sake . for , wherefore ●…d there come forth blood and water out of thy side o sweet jesus ? was it not that ●…he water should wash my soul , and the ●…lood should heal it ? i confess , that i have ●…ierced thee by my sins more deeply then ever the souldiers spears pierced thee ; yet ●…et me still look on thee by a lively faith , that the scripture may be daily more and more fulfilled , which saith , they shall look on him whom they pierced , john 19. 37. thus did holy men heretofore look upon thee ; nor had saint bernard any other answer to return to the devil when he accused him , as he supposed , at gods judgement-seat , but only this , fateor , non sum dignus ego , nec propriis possum meritis regnum obtinere coelorum ; caeterum duplici jure illud obtin●…ns dominus meus , haereditate sc. patris & merito passionis , altero ipse contentus , alterum mihi donat , ex cujus dono jure illud mihi vindicans non confundor ; in vita s. bernardi , lib. 1. cap. 12. i confess that i am not worthy , nor can i plead mine own merits , why i should obtain the kingdom of heaven ; but my lord having a double right thereto , one from his father by inheritance , the other from himself by the merit of his passions ; he being contented with one of them , hath given the other unto me ; and i claiming heaven by his gift , cannot be confuted , and much less confounded in my claim . thus hath saint bernard taught me to answer the devil ; and sure he is too old , too cunning a sophister to be answered by any fallacy : there is no silencing him but by a down-right truth , whose evidence is undenyable , and whose power is unresistable . nay yet more , thus hath saint anselm taught me to answer god himself , in the form of visitation of the sick , antiently used in this kingdom , ( for saint anselm that used it , was arch-bishop of canterbury ) who after some questions to the dying man concerning his faith and repentance , thus concludes his exhortation , for the quieting and setling of his conscience : ( i will put the words into english , as thinking it most reasonable , that what equally concerns all , should be in a tongue equally understood by all. ) therefore still give him , ( that is , your blessed saviour ) thanks , whiles your breath is in your body , that he was pleased to die for you ; place all your confidence in his death ; commit your self wholly to it , involve your self wholly in it , cover your self wholly with it : and if god go about to judge thee , say unto him , lord , i object the death of my saviour jesus christ , between me , and thee , and thy judgement ; if he say , that thou hast deserved damnation ; then say unto him , lord , i object the death of my jesus between me and my evil deservings ; and i bring with me the merit of his most worthy passion , instead of the merits which i should have had , but alas i have not : then let the sick man say thrice , into thy hands lord i commend my spirit ; and let those that stand by , say so with him ; and let him die securely , for he shall never see the eternal death . thus did the antient church think it not only comfortable , but also conformable divinity , that christ alone should answer all objections that were made against the soul ; and yet a church much antienter then this , did believe and teach the same truth , even the church in the apostles times , heb. 3. 6. whose house are we , if we hold fast the confidence , and the rejoycing o●… the hope firm unto the end . whose house ar●… we ; that is , all we that are christians , the whole catholike church ; for particular men and churches are but several stones in this living building ; it is the whole christian church that is the house of christ : and that is his house upon this condition , if it hold fast the confidence , and the rejoycing of the hope firm unto the end ; as if he had said , by the same means that we are built up in christ , we are still preserved in his building ; by the same means that we are contained , we are also continued in his house ; that is , by faith and hope in him : by holding fast the confidence , and the rejoycing of the hope unto the end : by laying hold on my saviour , i get into his mystical body , and by keeping my hold , i continue in it : the syriack translation instead of confidence , here saith , the uncovering of the face , to shew that there is not left in the true believer , the conscience of any one sin unrepented or unsatisfied , ( through the all-sufficiency of his saviours satisfaction ) which may make him cover his face , either out of shame , or out of fear to look upon god ; either out of shame , because of his own unworthiness , ( for by faith he hath his saviours worthiness to make him confident ) or out of fear , because of gods unplacableness , for by hope he hath a cause to rejoyce , not to fear ; therefore it is said , the rejoycing of our hope : and the same apostle moreover , gives the reason of this saying , chap. 4. v. 15 , 16. for we have not an high-priest which cannot be touched with the feeling of our infirmities , but was in all points tempted like as we are , yet without sin ; let us therefore come boldly unto the throne of grace , that we may obtain mercy , and find grace to help in time of need : what is the hope that we can rejoyce in , but the hope of eternal life ? and we have this hope , because we have a great high-priest that is passed into the heavens , jesus the son of god , v. 14. he is passed in before us , to make way for us to follow after him ; nor ought we to be dismayed at our infirmities , since he is touched with the feeling of them ; for himself was tempted , to strengthen us in our temptations ; that in his strength we should encounter them , and by his strength should overcome them : let us therefore come boldly to the throne of grace , &c. wherein we have set forth the manner and the reason of our going unto god ; the manner , it must be with a holy confidence , in the righteousness of our high-priest , [ let us come boldly ] the reason is two-fold , the first concerns our god , because he hath erected a throne of grace to pardon us , not of judgement to condemn us [ unto the throne of grace . ] the second concerns our selves , that we may obtain mercy and find grace , to help us in time of need : what help so welcome , as that which helps in time of need ? what time of need so much wants help , as that wherein we can neither help our selves , nor have any else to help us , the hour of death , and the day of judgement ? in this time of need it is , that our high-priest doth chiefly help us ; he will make intercession for us , when we shall not be able to speak for our selves , at the hour of death ; he will make answer for us , when we shall not be able to answer for our selves , at the day of judgement : what though the devils will then busily accuse me , as long as his righteousness shall be interposed in answer for me ? what if my conscience doth condemn me , as long as his satisfaction doth acquit me ? why should not my soul joyfully say , i will go forth , ( even out of my body ) in the strength of the lord god , and will mention thy righteousness only , psal. 71. 16. though i dare not go forth in mine own strength , for fear i should fail in my journey , or miscarry at my journeys end , yet i dare go forth in his strength ; though i dare not mention mine own righteousness at the bar of gods justice , yet i dare mention my saviours righteousness [ i will make mention of thy righteousness , even of thine only : ] having therefore boldness to enter into the holiest by the blood of jesus , by a new and living way , which he hath consecrated for us through the vail , that is to say , his flesh , and having an high-priest over the house of god , let us draw near with a true heart , in full assurance of faith , heb. 10. 19. here are three singular benefits , that all they have who have communion with christ , to assure them of their entrance into heaven , when they depart from the earth ; the first is , that the door is opened unto them , and they have such a right to enter as cannot be doubted , must not be denyed [ having boldness to enter into the holiest by the blood of jesus . ] the second is , that the way which leadeth thither is a safe way , keeping all from death that walk in it , [ a new and lively way . ] and also , a ready way , such as they may hope to walk in , notwithstanding their infirmities , because he hath made it plain for them , for he hath consecrated it for us through his flesh . the third is , that the house whither they are to go , is wholly disposed and ordered by their high priest , who both guides them in the way , and is ready to receive them at their journeys end , [ having an high-priest over the house of god ] these being the premises , that the door is open , and we have a right to enter ; that the way is both safe and plain ; that the house whither we desire to go , is wholly ordered by our own high-priest , who guides us thither , and is ready to receive us there ; what else can be the conclusion but comfort and confidence ? what have we else to do , but to draw near with a true heart , in full assurance of faith ? a true heart , that is true to its saviour , by believing in full assurance of faith ; that is true to it self , by drawing near according to that belief : and surely , the apostles invitation is as urgent for us to draw near to the church triumphant , as to the church militant , because all power is given to our saviour christ , as well in heaven as in earth , mat. 28. 18. he hath power over the house of god in heaven , as well as over the house of god in earth : and where he hath power of the house , we need not be afraid to enter : for as he hath made the passage for us , to pass from the bondage of sin and satan , to come into his kingdom of grace : so much more hath he made the passage for us , to pass from his kingdom of grace , to come to his kingdom of glory : and if we have already passed from death to life , much more shall we pass from life to everlasting life : if we have already passed from nature to grace , much more shall we pass from grace to glory : for the distance betwixt nature and grace is much greater , and harder to be passed , then the distance betwixt grace and glory ; for nature scarce affords a capacity of grace , but grace is the very inchoation of glory . profitable ; if thou wilt not help us for our miseries which we have deserved , yet help us for thy mercies which thou hast promised ; for thy goodness is more willing to forgive , then thy power is to punish : and thy blood cryeth much lowder for pardon and forgiveness , then our sins can cry for punishment : thou hast not yet forgiven so much as thou hast promised ; and thou hast not promised so much as thou hast purchased : one drop of thy blood had been a full and sufficient satisfaction for the sins of the whole world , but thou wast pleased to shed many drops of it , to shew that there was satisfaction still left for the sins of many worlds : lord , hath thy blood satisfied for more sins then we can commit , and shall it not satisfie for those sins that we have forsaken and do detest ? hast thou purchased mercy for more then do repent , and wilt thou not shew mercy on those to whom thou hast given repentance ? hast thou been so long calling us , that thou shouldst at last reject us ? hast thou so long promised salvation , that thou shouldst at last deny it ? thou hast purchased redemption for us by thy blood , thou hast promised it in thy word ; thou hast purchased more then thou hast promised , and hast thou promised less then thou wilt perform ? i am thy debtor for the purchase , and i owe thee more then i am able , if not more then i am willing to pay : but thou art my debtor for the promise ; i could not oblige thee by my desert , but thou hast obliged thy self by thy word , and the obligation is much the stronger for being of thy making , then if it had been of mine . this is the obligation that i trust to , the obligation whereby thou art obliged to thy self , to thine own blood , to thine own truth , help thy servant whom thou hast redeemed with thy precious blood , and to whom thou hast promised the benefit of this redemption in thy word : thou wilt judge me for those sins for which thou thy self hast satisfied , and is it possible that the sentence of thy judgement should disannual the merit of thy satisfaction ? how comfortable are those words of thine to my guilty soul , the father judgeth no man , but hath committed all judgement to the son , john 5. 22. for when i look upon the father , i must needs say of him , our god is a consuming fire , heb. 12. 29. he is as fire , and i am as stubble , easily consumed ; my sins have made my soul combustible , which his goodness had made impassible ; have so much fewel about me and within me , that i cannot but dread the fire : therefore i do most exceedingly rejoyce , that the father will not judge me , but hath committed all judgement to the son ; for in the son i cannot but see flesh of my flesh , and bone of my bone ; and since no man yet ever hated his own flesh , ephes. 5. 29. i will not think that the saviour of man , will be the first to hate that flesh in me , which he hath in himself ; i will then no longer stagger at those words of the apostle , that the lord the righteous judge hath laid up a crown of righteousness for them , and will give it to them , and to them only that love his appearing , 2 tim. 4. 8. for now i my self cannot but love it ; i cannot but love his appearing as my judge , when my soul doth magnifie him as my lord , and my spirit doth rejoyce in him as god my saviour : for to me , being thus prepared and disposed as i ought , it is all one to look for that blessed hope , and to look for the glorious appearing of the great god , and our saviour jesus christ , who gave himself for us , that he might redeem us from all iniquity , tit. 2. 13. he gave himself for us , that he might redeem us from all iniquity ; and therefore it is nothing else but looking for that blessed hope , to look for his appearing to the compleating of our redemption . divines tell us of a three-fold advent or coming of christ to holy and religious men ; adventus ad redemptionem , consolationem , & remunerationem ; his coming to their redemption , to their comfort , and to their reward : his first coming was in the flesh , when he took on him their nature ; his second coming was in the spirit , when he imparted unto them of his grace : his third coming will be in power , when he will impart unto them his glory . his first coming was to redeem them , his second coming to comfort them , and therefore his third coming cannot be so much to judge as to reward them : himself hath said no less , john 6. 40. this is the will of him that sent me , that every one which seeth the son , and believeth on him , may have everlasting life : lord , thou hast opened mine eyes to see thee here by faith , and wilt thou not hereafter open thy self , that i may see thee by clear vision ? and what priviledge is it , that i may have everlasting life here , where it is not , if i may not have it hereafter , where it is ? and yet for strengthening my faith , thou hast said much more , to shew that i cannot believe enough of thy goodness , john 3. 36. he that believeth on the son , hath everlasting life . and again , john 5. 24. he that heareth my word , and believeth on him that sent me , hath everlasting life , ( it is as sure as if he had it already ) and shall not come into condemnation , ( though he shall be judged , yet he shall not be condemned in judgement ) but is passed from death to life . he is already passed from the death of sin to the life of grace , and shall assuredly pass from the life of grace to the life of glory : and indeed , what is the summe of the whole gospel , but the promise of eternal life upon condition of faith in christ ? this is the record , that god hath given to us eternal life , and this life is in his son , he that hath the son hath life , 1 john 5. 11 , 12. have i life , in having thee my saviour , and can i lose it in having thee my judge ? o the immortal comfort that my soul enjoyes , to think , that though i have been to my master in heaven , a far worse servant then onesimus was to philemon , not only to run away from him , but also to rob him , yet upon my true repentance , my saviour will say to his father on my behalf , as saint paul did to his friend , if thou count me a partner , ( and truly , he is his partner in the same god-head ) receive him as my self , ( now he is invested with my righteousness ) if he hath wronged thee , or oweth thee ought , put that on mine account : ( saint paul to philemon , v. 17 , 18. ) o lord , i owe thee so much , that i can never say sufficiently , and much less may leave off saying , forgive us our debts ; yet since thou hast already put my debts upon thy sons account , how wilt thou let them lie still on mine ? didst thou not punish thy son , that thou mightest spare thy servant ? or canst thou in justice punish the same sin twice , once in my surety , another time in me ? it was the great necessity of thy offended justice to punish the sin ; and is it not as great a necessity of thy satisfied justice , to spare the sinner ? i will not then say , he is to be my judge , whose majesty i have honoured , whose mercy i have embraced , whose glory i have promoted , whose goodness i have proclaimed , whose presence i have desired , for if i have done any of these , yet t was not i , but the grace of god which was with me , 1 cor. 15. 10. and yet for that very cause alone i must needs confess , that those are thrice happy , who have so far been assisted by gods grace , that they can , not pharisaically , but truly say this ; for though it was his meer mercy to give the grace , yet it is in some sort his justice , both to continue , and to regard his own gift ; so saith saint paul , god is not unrighteous , or unjust , to forget your work and labour of love , which ye have shewed towards his name , heb. 6. 10. where this is in effect his argument ; he that desists from a just work , justly begun , is unjust ; but god is not unjust ; therefore he will not desist from those good works he hath begun in you , so far as not to perfect them , and much less so far as not to reward them , but i am contented to pretend to no such happiness . this is the immortal comfort of the righteous ; let my soul look after the comforts of the sinner , wherein i am not like to have the less remedy , because i am sure to have the more company : i will say then , he is to be my judge , whose majesty i have contemned , whose mercy i have neglected , whose glory i have hindered , whose goodness i have denyed , whose presence i have shunned : but withall , he is to be my judge for those sins for which i have already judged and condemned my self ; and will he for these , judge and condemn me the second time ? this is scarce agreeable with his justice , much less is it agreeable with his mercy ; for the apostle saith , if we would judge our selves , we should not be judged , 1 cor. 11. 31. i ask , how should we not be judged ? not temporally ? that were not to be loved ; for whom he loveth he chasteneth , heb. 12. 6. and saint peter saith , that judgement must begin at the house of god , 1 pet. 4. 17. and sure we are , that his love begins there , and comes down to particular men but as they are parts of his family or houshold ; we must therefore say , that if we would judge our selves , we should not be judged eternally ; for most universally true , is that rule of the civil law , favores sunt ampliandi , all matters of favour are to be enlarged : gods mercies if they could be with restriction , they could scarce be without repentance ; and what a cruel mercy were this , not to judge temporally , that he might judge eternally ? i say then , i have judged my self for all my sins , and therefore believe that i shall not be judged of the lord ; that is , not so judged as to be condemned in the judgement : for sin , as it must be judged , so it can be judged but once : if i have judged my self for it , i shall not be judged of the lord : i shall then be enabled to pray in faith unto my saviour , enter not into judgement with thy servant , psal. 143. 2. and i am sure , that praying thus in faith , i shall find him my advocate , and not my judge . why should i then be dismayed for fear of that judgement , wherein he is to be the judge , who at first suffered for me as my surety , that he might satisfie his fathers justice , and my debts : hath ever since prayed for me as my intercessor , and will at last plead for me as my advocate ? sect . v. comforts against judgement , from the manner of the judges proceeding . there is none that is guilty , but the law will ; none that is innocent , but the judge may condemn him : what then can be the comfort of a malefactor , but that he shall have his tryal by a favourable law , and by a more favourable judge ? and this is my comfort against the judgement to come , that my judge will proceed to a favourable trial with me , because according to that law which will not easily condemn me , and with that mind which will readily acquit me : for i have confessed my sins , and therefore may not doubt but that he is faithful and just to forgive me my sins , and to cleanse me from all unrighteousness , 1 john 1. 9. he is faithful to forgive my sins , because himself hath promised forgiveness ; he is just to forgive my sins , because his son hath purchased forgiveness ; and how shall he then not cleanse me from all unrighteousness by his holy spirit , and seal unto me the assurance of that forgiveness ? and if i be cleansed from all unrighteousness , why should i not be rid of all my fears ? how can i look upon him as an angry judge , when i have found him a most merciful father ? if god will not withdraw his anger , the proud helpers do stoop under him , job 9. 13. that is , the angels ( saith jarhci ) that are the helpers of egypt ; for he there takes rahab for egypt , ( as indeed it may signifie , ) which we interpret proud ; and proves out of dan. 10. 13. that particular nations have particular angels , as it were their patrons in heaven , ready to intercede on their behalf : some late divines have unadvisedly enlarged those patrons , finding out amongst men some tutelarie saints , which having righteousness over and above to serve their own turn , are able to spare enough to help others : hence that strange kind of invocation , o thomas didyme succurre nobis miseris , ne damnemur cum impiis , in adventu judicis : o good saint thomas help us , that we be not condemned in the last judgement ; when alas , the saints will have enough to do to help themselves ; and the best of them all may say to his petitioner , if the lord do not help thee , whence shall i help thee ? 2 king. 6. 27. but be it so , that there may be phansied such lofty and puissant helpers , for they can never be proved ; yet sure we are , that if god withdraw not his anger , even those helpers must stoop under him ; as it is said , job 4. 18. behold he put no trust in his servants ; that is , his saints , his best servants ; for the text makes it an universal negative , admitting of no exception ; and we may not doubt it concerning any man , when we cannot deny it concerning any angel , as it follows , and his angels he charged with folly : therefore if these mighty helpers cannot in this day of anger help themselves , much less can they help me : if god withdraw not his anger , they must stoop ; and if they must stoop , all that lean and rely upon them , must needs fall . i will then look after such an helper as may be able to stand himself , and to support me ; for else it cannot be worth my while , and much less worth my devotion to pray to him for help ; and truly i can find none but the eternal son of god , who is able to withdraw the anger of his father , because he was able to satisfie his justice ; and yet having him my helper , it will not be safe for me to argue and dispute , but only to pray and deprecate , as it follows , v. 15. whom though i were righteous , yet would i not answer , but i would make supplication to my judge : and what is the supplication that i would make unto him ? even that which his own holy spirit hath taught me to make , and will cause him to hear , that he will not be extream to mark what is done amiss , psal. 130. 2. lord hear the voice of my supplications ; for what ? even for this , that thou shouldst not mark iniquities ; as it follows , if thou lord shouldst mark iniquities , o lord , who shall stand ? but there is forgiveness with thee , that thou maist be feared . this is the favourable proceeding by which i hope to be acquitted ; for why hast thou taught me to believe the forgiveness of sins , unless i may attain what i do believe ? and if i may attain forgiveness of my sins here , how shall i be condemned or punished for them hereafter ? since that is no forgiveness , which either holds guilty to condemn , or holds as guilty to punish and torment : i do then believè that god will proceed in judging me , not according to the law which requires an absolute obedience without sin , but according to the gospel which admits of repentance for the forgiveness of sins : thus hath the doctor of the gentiles long since determined , rom. 2. 16. in the day when god shall judge the secrets of men by jesus christ , according to my gospel ; not according to the law which will condemn all that have been guilty of any sin , but according to the gospel which will condemn none but the unbelieving and impenitent sinners : for the gospel pronounceth sentence of absolution to all that believe ; so mark 16. 16. he that believeth and is baptized shall be saved ; but he that believeth not , shall be damned ; where damnation is denounced , not for breaking the law , but for rejecting the gospel : and again , john 3. 16. for god so loved the world , that he gave his only begotten son , that whosoever believeth in him should not perish , but have everlasting life . the words speak four such truths as the angels desire to look into , and men can never enough look upon , yet four miracles rather then truths . 1. that god who was provoked to inflict death , should offer life , and that everlasting life . 2. that he should offer it to the world which had so provoked him . 3. that he should offer it , by sending his only begotten son away from himself into the world . 4. that he should so send this son as to give him , giving his only son , the son of his love , to give life to those that hated him , and more deserved his hatred ; that whosoever believeth in him , should not perish , but have everlasting life . since then i know that i believe , why should i fear that i shall perish ? why should i think that i shall not have this everlasting life , which the father hath promised , the son hath purchased , and the holy-spirit hath sealed ; for i can say , with a thankful heart and a chearful voice , in te domine speravi , ne confundar in aeternum , psal. 71. 1. in thee o lord have i put my trust , let me never be put to confusion , deliver me in thy righteousness : i pray not to be delivered in mine own righteousness , but in thine ; deliver me in thy righteousness o god the father of heaven , for thou hast promised deliverance ; deliver me in thy righteousness o god the son redeemer of the world , for thou hast purchased deliverance ; deliver me in thy righteousness o god the holy-ghost , proceeding from the father and the son , for thou hast sealed both the promise and the purchase of deliverance ; deliver me in thy righteousness , o holy , blessed and glorious trinity , three persons and one god , for i trust on thy promise , on thy purchase , on thy seal for deliverance : for with thee is the fountain of life , in thy light shall we see light , ( psal. 36. 9. ) my soul desires nothing but life and light ; for as a spirit she was made for life ; as an intellectual or rational spirit she was made for light : and she must go to god for both ; she must go to him for life , for with thee is the fountain of life ; and she must go to him for light , for in thy light shall we see light : and the life is before the light , even as living is before seeing : the soul cannot work before she sees , and she cannot see before she lives , so that life is in truth given before the work , and cannot possibly be given for it : and will you know who gives both life and light ? saint john will tell you , john 1. 4. in him was life , and the life was the light of men ; life and light both proceed from the eternal son of god ; and life before light ; i had life in him , before i had light from him ; he purchased the life , before he gave the light , and therefore sure he hath not given the light to take away the life . i know it is said , that we must all appear before the judgement-seat of christ , that every one may bear the things done in his body ; according to that he hath done , whether it be good or bad , 2 cor. 5. 10. and i confess i have done very bad things in my body ; but since my saviour hath already born them for me , must i still fear to bear them for my self ? christ is called the mediator of the new-testament , heb. 9. 15. it is not said , the mediator of the new-covenant , ( as in other places ) but of the new-testament ; for a covenant doth wholly depend upon mutual conditions , which if either partie fail , the covenant is broken , and made of none effect ; but a testament is a thing meerly of grace and liberality , without any condition ; and so may be fulfilled , meerly out of the goodness of the testator : and this goodness is the support and comfort of my soul ; i am afraid of the covenant , and i flie to the testament , even to that testament by which i am made a child , an heir , even an heir of god , and joint heir with christ , rom. 8. 17. wherefore i cannot but hope that he will judge to me the inheritance which he hath already given me by his own will and testament : for i look for him to appear the second time without sin unto salvation , heb. 9. 28. not only without sin in himself , for he never had any , but also without sin in me and all his members , from whom he hath taken away all : for the death of christ is doubly beneficial to all true believers ; first in respect of his priest-hood , that he hath expiated their sin . secondly in respect of his testament , that he hath given them an inheritance ; i dare not deny the first , the benefit of his priest-hood ; for he is the lamb of god that taketh away the sin of the world ; and why should i doubt the second , the benefit of his testament , since he did therefore take away the sin , that he might give the inheritance ? i confess , that the unrighteous shall not inherit the kingdom of god , 1 cor. 6. 9. whether fornicators , or idolaters , or adulterers , or thieves , or covetous , or drunkards , or revilers , or extortioners , or guilty of any other kind of unrighteousness like to these ; but my belief is , that i having repented of my unrighteousness and forsaken it , shall no longer be accounted as unrighteous : for so it follows , such were some of you ; but ye are washed , but ye are sanctified , but ye are justified in the name of the lord jesus ; and by the spirit of our god ; in that it is said , ye were such before ye were washed , and justified in the name of the lord jesus , and sanctified by the spirit of our god , it is evident that after your justification and sanctification you are not such . be it then taken for granted , which cannot be denyed , for truth himself hath said it , that every idle word that men shall speak , they shall give account thereof at the day of judgement , mat. 12. 36. yet sure , not if they have given an account of it already ; or rather , christ hath given an account for them , in that they have by a lively faith embraced his all-sufficient satisfaction , and by an earnest repentance are admitted to it and instated in it : their sins shall be laid open before the face of men and angels , as davids , or as saint peters , to the glory of gods justice in acquitting them ; not as sauls or judas's , to the glory of gods justice in condemning them . if it shall be recorded , ( for it is a problem of divinity , that the text hath not so positively determined , but that learned men think they may abound in their own sense concerning it ) i say , if it shall be recorded how david and saint peter sinned , it shall also be recorded how they repented : if it shall be declared th●…t demas did forsake saint paul , having loved this present world , 2 tim. 4. 10. it shall also be declared , that the same demas did afterwards repent and turn back again to saint paul , whiles he was still a prisoner of jesus christ , and then became his fellow-labourer , epist. to philemon , v. 24. for without doubt , as much as they shall be terrified at the sight of their sins , so much they shall be comforted at the sight of their faith and repentance . in christo simul summum gaudium & summa tristitia , saith gabr. in 3. sent . dist . 15. in christ there was the greatest joy and the greatest sadness at the same time , though not in the same respect ; his joy was from his union with god ; his sadness was from his union with man , and the imputation of our sins : and possibly ( think some ) it may be so with the best christians , in that great and dreadful day , when their bodies shall be re-united with their souls , and all their sins represented , whether of body or of soul : they may have the greatest sorrow ( say they ) in regard of themselves and of their own sins ; and yet have the greatest joy in regard of their saviour , and of his free-grace : saint paul prayeth for onesiphorus , that he may find mercy of the lord in that day , 2 tim. 1. 18. therefore it is probable he shall need mercy in that day , though he shall not need so much as he shall find : and saint peter speaks of blotting out sins in the times of refreshing and restitution of all things , acts 3. 19 , 21. that is , at christs second coming ; for till then there will not be a restitution of all things : and this consideration , though it is not cause enough why the living should pray for the dead , ( and yet without doubt , it is one of the best causes that can be alledged ) yet sure it is cause more then enough why the living should pray for themselves , even after their justification , and still say , forgive us our trespasses : for it seems there is some kind of forgiveness , at least a general absolution , reserved until the day of judgement . what is it then ? will there be the same terrour to the just and to the unjust ? no doubtless : and this may appear from the very titles which are given by saint paul to the day of judgement , rom. 2. 5. and they are three , a day of wrath , a day of revelation , and a day of righteous judgement . the day of righteous judgement doth equally concern all sinners , whether they have been penitent or impenitent ; but the day of wrath concerns only the impenitent sinners ; and the day of revelation doth likewise chiefly , if not only , concern them : i say , the day of wrath concerns only the impenitent sinners , such as after their hardness and impenitent hearts , have treasured up unto themselves wrath against the day of wrath : but to those that have faithfully and penitently served god ( for true faith never yet went without repentance ) it will be a day of exultation and redemption ; he hath called it so , that hath made it so , luke 21. 27 , 28. then shall they see the son of man coming in a cloud , with power and great glory , sc. to judge the world : but what then ? must ye therefore ( that have been his disciples and followers ) be terrified , as if he were coming to take vengeance of you ? no , you must then look up , and lift up your heads , for your redemption draweth nigh : this same day , that is to them a day of vengeance and a day of wrath , is to you a day of redemption , to lift up your heads , and much more a day of exulcation to lift up your hearts : and so also the day of revelation , doth chiefly , if not only , concern those who are concerned in the day of wrath ; for , as for the believers and the penitent , if there shall be any revelation of their sins ( for some do doubt it ) it shall be so in order to gods justice , as not to their punishment : for the text plainly saith of them , i will forgive their iniquity , and i will remember their sin no more , jer. 31. 34. and so again , all his transgressions that he hath committed , shall not be mentioned unto him ; whatever shall be done concerning the revelation of his sins , shall be done only that gods justice may be cleared in his absolution , not that his soul may be terrified by the representation . what then , though i shall see , with ezekiel , a hand sent unto me with a roul , a dismal roul , written within and without full of all the sins that ever i committed in thought , word and deed , as long as i shall not see written therein , lamentations , and mourning , and wo unto the sinner ? for christ jesus that came into this world to save sinners , will assuredly in the next world compleat that salvation : i will then willingly say with saint paul , quorum primus ego , of whom i am chief , 1 tim. 1. 15. or with the antient missal . ( dominica secunda post epiph. feria quarta ) quorum primus ego ego sum , of whom i , i am chief . the earnestness of my repentance , shall bring me to an often repetition of my sins ; i will rather add to their number in my confession of them , then diminish from it ; i will rather say , that i am a double sinner , then that i am no sinner : for being a penitent sinner , that is , one of those sinners that christ came to save , as i have been chief in the sin , so i shall be chief in the salvation : the more i have seen mine own sins , the more i shall see the salvation of my god : it is a most comfortable observation of divines , that our saviour christ is now here in all the bible called invisible ; and therefore that doxologie in 1 tim. 1. 17. now unto the king eternal , immortal , invisible , the only wise god , be honour and glory for ever and ever , amen ; is to be expounded of god the father , because the word invisible is in it ; and our saviour christ is now here in all the bible called invisible : and truly , blessed be his mercy , i have hitherto found it so ; for when i have most seen my sins to trouble me , i have most seen his salvation to relieve me : and sure i am , that though my sins should be never so visible at the last day , yet they shall not be half so visible as my saviour : for i shall then certainly with saint stephen see jesus standing on the right hand of god , acts 7. 55. i shall see him standing up , as ready to give sentence ; but surely that sentence will be for me , not against me ; for he is not willing to give sentence against me ; but sure he cannot give sentence against himself , that is , against his word ; for a sentence against his word , is against himself : his word therefore being the truth , because it is his word , who is the truth : therefore the sentence that shall be given at the last day , can be no other then what is given already , in gods word and in mine own conscience ; his word hath pronounced a merciful sentence , and i must never leave rectifying my conscience , till that pronounce sentence according to his word . sect . vi. comforts against the last judgement , from the sentence that shall be pronounced . a sentence that is resolved on before the hearing of the cause ( though not pronounced till after it ) must needs be the sentence of an unrighteous judge , and is most like to be the sentence of an unrighteons judgement ; but shall not the judge of all the earth do right ? gen. 18. 25. and how then can we now have comfort from the sentence he will pronounce at the last day , since he cannot resolve upon a sentence before the hearing of the cause , nor can we know before hand what is his resolution ? i answer , the cause is heard here , and the sentence is pronounced here , though many men will not take notice of it ; and that which shall be pronounced hereafter , shall not be a new sentence , but a publication of the old ; which may not unfitly be called an old sentence , since it hath been twice pronounced here already , once in gods word , another time in our own consciences ; for the spirit of god doth here judge us in gods word ; and the son of god will not thwart or contradict the judgement of gods spirit , but only ratifie and confirm it : the word that i have spoken , the same shall judge him at the last day ; john 12. 48. that is , the sentence at the last day shall be but a declaration and confirmation of the sentence that is already spoken in the word : and haply in this respect it is said , that the apostles shall judge the world , not only in regard of their persons , as all other saints shall judge it , by approving the sentence of the righteous judge ; but also in regard of their doctrine , which shall be the rule of judgement : wherefore if we can have comfort from the sentence that is already passed upon us by the apostles , we may have also comfort from the sentence that will be passed upon us by their master : and truly , if we be not hypocrites or apostates , but true and constant christians , we may have very great comfort from the sentence that is already passed upon us by the apostles : a comfort which no partial judge here can give us , though he resolve to come with omnia bene , and to admit of none but of white suffrages : for in vain doth the spirit of man set it self to absolve ●…hose whom the spirit of god doth con●…emn : and a comfort , which no unrighte●…s judge here can take from us , though he ●…esolve to write his sentence , as draco did ●…is laws , in characters of blood : for in ●…ain doth the spirit of man set it self to ●…ondemn those whom the spirit of god ●…oth absolve : for this is the sentence ●…assed upon us by the apostles , he that ●…elieveth on the son hath everlasting life , ●…ohn 3. 36. the whole doctrine of the new-testament driving at this , that true ●…aith in christ , as it is not to be supposed without a true christian life and conversation agreeable to the faith ; ( for it is in ●…ain to profess christian , and to live athe●…st , or to act infidel ) so it cannot but de●…iver the true believer from the guilt and ●…urden of all his sins : for all the whole gospel is nothing else but a sermon upon ●…his text of our saviours own choosing , john 11. 25 , 26. i am the resurrection and ●…he life ; he that believeth in me , though he were dead , yet shall he live ; and whosoever ●…iveth and believeth in me , shall not die for ●…ver : words properly used by the church , as they were spoken by christ himself , at the burial of the dead : for they are the chiefest comfort against death , because they are the chiefest comfort against judgement : and so hath the beloved disciple explained them , that leaned in his masters bosom , and thence got this soul-healing and soul-saving divinity ; but if we walk in the light as he is in the light , we have fellowship one with another ; and the blood of jesus christ his son , cleanseth us from all sin : and again , if we confess our sins , he is faithful and just to forgive us our sins , and to cleanse us from all unrighteousness , 1 john 7. and 9. here is the true comfort against judgement ; for if my soul be cleansed from all sin and unrighteousness , i shall have reason not to dread , but to desire the coming of my judge : and this christian consolation cannot be separated from the true christian faith , that is to say , faith in the blood of christ which cleanseth us : and this christian faith cannot be separated from a christian conversation , walking in the light ; nor from a christian communion , we have fellowship one with another : nor from christian repentance and contrition , if we confess our sins : and wheresoever we find this christian faith , and christian conversation , and communion , and contrition , we may not deny the christian consolation : for god himself hath said , comfort ye , comfort ye my people , isa. 40. 1. they that are gods people , may not be deprived of gods comforts : and what are his comforts ? but ( as it follows ) that our warfare is accomplished , and our iniquity is pardoned : the beginning of the pardon , is the end of the war ; her warfare is accomplished , and her iniquity is pardoned , do both speak one and the same comfort unto the soul , do both signifie one and the same peace : completa est malitia ejus , saith the vulgar translation , for militia , by a small mistake of the letter , as we may suppose , but none of the sense ; for our malitia is our militia , our iniquity is our warfare ; the hebrew word here used , signifies not only the work , but also the time of war : and rabbi david saith , the prophet here means the time that jerusalem was to pass in banishment or captivity : so that if we joyn the text and the gloss together , we shall find , that sin is a time of war , of banishment , and of captivity : of war with god ; of banishment from god : and of captivity , not under god , for he can be no tyrant , but under the devil : a sad time certainly , as full of fears and jealousies , as empty of joyes and comforts ; an●… therefore that must needs be a joyful time wherein this warfare , this captivity , thi●… banishment is at an end , because our sin i●… pardoned : to say this , is to speak truly to the heart , which is the hebrew expression for speaking comfortably : all other comforts go no farther then the ear then the outward man , that his stock is increased , his request granted , his cause advanced ; it is only this comfort that enters into the heart , and revives the inner man , that the time of his warfare , banishment , and captivity are at an end , because his sin is pardoned : and this is the comfortable sentence that is already pronounced in gods word , that he pardoneth and absolveth all them which truly repent , and unfeignedly believe his holy gospel : all our labour must be to get this same sentence derived from gods word into our own consciences ; and then surely , in the mouth of two such witnesses ( the least whereof is no less then a thousand ) it is no doubt but the testimony will be fully and firmly established : for as the word doth witness the thing infallibly true in it self ; so will the conscience witness it insallibly true to us : the use of a witness is either for information in defect of evidence , or for confirmation in defect of assurance ; and an infallible witness is both these together ; for he gives evidence from his testimony , and assurance from his infallibility : such an infallible witness is a good conscience , that is grounded and established on the word of god , and thence collecteth this comfortable sentence ; whosoever truly believeth and heartily repenteth , shall not come into condemnation ; but i do truly believe , and heartily repent ; therefore i shall not come into condemnation . the major proposition is clear by the testimony of gods word ; the minor is clear by the testimony of our own consciences , which can certainly tell us whether we be hypocrites or true believers ; whether we be sheep to hear the voice of christ , and to follow him , that he may give us eternal life , john 10. 27 , 28. or whether we be goats to follow our own hearts lusts , so to persist and perish in our sins : and the conclusion cannot but follow the premises . read over the sentence that is set down , matthew 25. and thou wilt easily , by comparing thine own actions with that sentence , see whether at the last judgement thou art to be set on christs right hand or on his left : thou wilt easily see which part of that sentence concerns thee ; and that part which thine own conscience pronounceth of thee here , thy judge will both pronounce and confirm hereafter : i hope that with mary thou hast chosen that good part , and if so , cannot but assure thee , it shall never be taken from thee , luke 10. 42. for christ will never reject any man that hath sate at his feet to exercise his humility and patience ; and heard his word , to exercise his piety and obedience : he will never say , depart from me , to those who here did love his company , and enjoy his communion : and what is their work who are of his communion , but to know , and love , and praise him ? and they that are thus of his communion on earth , can you think he will excommunicate in heaven ? saint john sets forth this judgement of the conscience very fully in few words , 1 john 3. 19 , 20 , 21. saying , v. 19. and hereby , ( that is , by loving in deed and in truth , not in word or in tongue , as appears from the former verse , ) we know that we are of the truth , and shall assure our hearts before him ; that is , we know that we truly love him , and therefore may be well assured of his love ; for he that loves is assured of love ; for which cause beza thus renders saint james his words , mercy rejoyceth against damnation , james 2. 13. for he that is truly merciful , hath a special promise to assure him of mercy , that he shall not be condemned in the last judgement ; and this hard-hearted age of ours would doubtless much more incline to mercy , if we did seriously consider , that the sentence of condemnation ( mat. 25. ) is denounced against the unmerciful ; not against the unjust for taking away , but against the unmerciful for not giving ; but yet if against the unmerciful , much more against the unjust ; for as justice is before mercy in order of nature , so is also injustice before unmercifulness ; wherefore though we discourse of assuring our hearts before god more then any others , yet we must needs have a much less assurance of his love , because we our selves know that we do love only in word and in tongue , not in deed and in truth ; as it follows v. 20. for if our heart condemn us , god is greater then our heart , and knoweth all things ; and therefore can and will condemn us much more then our heart ; for this is the true meaning of the words , not ( as they are commonly explained ) that we ought to oppose the greatness of gods mercy being ready to acquit us , against the sentence of our own heart that is ready to condemn us ; for indeed the words are not spoken to comfort a distressed , but to terrifie a guilty conscience : it being the apostles intent to perswade us above all things both to get and to keep a good conscience , that we may not condemn our selves , and then we may be assured that our god will not condemn us ; as it follows , v. 21. for if our heart condemn us not , then have we confidence towards god , sc. that he will not condemn us ; for the whole argument in brief is this ; if our conscience now condemn us , god will also condemn us at the last day : but if our conscience acquit us , god will also then acquit us ; the conscience acting gods part before hand , in condemning the guilty , and acquiting the innocent ; whether they have the first innocency , that of righteousness ; or the second innocency , that of faith and repentance : and the same doctrine is again re-inforced , 1 iohn 4. 17 , 18. herein is our love made perfect , that we may have boldness in the day of judgement , because as he is , so are we in this world : here is both the good confidence , and the ground of it , the good conscience : the confidence is , that we may have boldness in the day of judgement ; the ground of that confidence is this good conscience , because as he is , so are we in this world ; for this is in effect the syllogism : whosoever is here like him in piety , shall hereafter be like him in glory : but we that truly believe in him , are here like him in piety , therefore we shall also be like him in glory : he that hath that good confidence , upon this good conscience , as he may not be ashamed of his hope , so he shall not be disappointed of it ; for he is sure to stand in the last judgement , because he hath the eternal son of god to support him ; on the one side with his all-sufficient merits , on the other side , with his all-saving mercies : two such supporters , to which he cannot trust too much , for which he cannot glorifie christ enough , though he glorifie him world without end . amen . deo trin-uni gloria , in secula seculorum , amen . a sick mans cordial , composed of three ingredients . i. contemplations . ii. ejaculations . iii. devotions . contemplations on isaiah 53. verse 3. o my beloved saviour , wast thou despised and rejected of men , and shall not i learn to despise and reject my self , that i may be like to thee , approved of thee , and received by thee ? wast thou a man of sorrows , and acquainted with griefs , who knewest no sin ? and shall i , who came into the world with sin , look to go out of the world without sorrow ? verse 4. didst thou so patiently bear the griefs , and carry the sorrows that were due for my sins ? and shall not i patiently bear the griefs and carry the sorrows that are due for mine own sins ? how could i have sorrows , if i had not sins ? and why should i not have patience , now i must have sorrows ? wast thou stricken and smitten of god and afflicted , who wast his only begotten , and most dearly beloved son ? and shall i look to escape the scourge who heretofore have been his enemy , and still am his undutiful and unworthy servant ? verse 5. i will look upon my wounds and maladies , as upon so many cures and remedies ; upon my bruise , ( for i am all over nothing else ) as upon so much soundness , since both wounds and bruises are inflicted , not as satisfactions for my sins , but as checks and amendments of my sinfulness : for he was wounded for my transgressions , and bruised for mine iniquities ; therefore my wounds and my bruises are not now to pacifie the wrath of the father , but to make me conformable to the son : and the chastisement of my peace was upon him ; therefore i will not repine at my chastisement , since i have my peace ; it being indeed but a chastisement to correct the sinner , not a punishment to avenge the sin : and since i am healed in my soul , i will not fear being wounded in my body ; for with his stripes i am healed , and mine own stripes do but make me the more to see the want , and the more to crave the benefit of his healing . verse 6 , & 7. i have been a sheep in my strayings , for i have turned to mine own waies ; o make me also a sheep in my sufferings , not once to open my mouth when thou shearest me , clipping off all the comforts of my life ; no nor when thou slayest me , bringing on all the torments o●… my sickness ; no nor when thou slayest me , bringing on all the pangs and horrour●… of my death : that as my saviour was oppressed and afflicted , yet opened not his mouth ; so i may be kept from murmuring and repining in all my oppressions and afflictions : for i may well be as he was , meek and patient , since thou hast laid min●… iniquities on him ; but if i follow not his meekness and his patience , i fear i shall again lay mine iniquities upon my self . verse 8 , & 9. he was cut off from life , whose generation was life ; & what can i expect but death , who had it in my very birth ? who was corrupted when i was generated , and therefore not only in regard of my death , but also in regard of my life it self , must say to corruption , thou art my father , and to the worm thou art my sister and my mother . who shall declare his generation ? for he was begotten of his father before all worlds ; but who shall declare my corruption ? for i was corrupted when i was begotten by my father , before i came into the world : he was taken away by death , but he was taken away from a mortal , a miserable , and a contemptible life ; so let me be taken away ( good lord ) from mortality , misery and contempt , to immortality , blessedness and glory . my life hath not left much for my death to take away from me ; lord let my death take from me all that is left but my saviour , and let it fully give me him . he was brought to prison that he might be judged , and he was brought to judgement that he might be condemned ; and his death was his release , both from prison and from judgement : lord make my death so to me : make my death my release from prison ; for whiles i am in the body , i am imprisoned , fettered with the bonds of sin and corruption : but bring my soul out of this prison , that i may praise thy name ; then the righteous shall compass me about ; for thou shalt deal bountifully with me ; ( psal. 142. 7. ) a most happy goal-delivery for my soul , for then the righteous shall compass me about , and not sinners ; nay more , then i shall be compassed about with rightousness , who now am compassed about with sins , and that not so much with other mens , as with mine own sins : thus make my death my release from prison , and make it also my release from judgement : for thy son hath been judged and condemned for me , that i might escape the judgement of thy condemnation : lord i ask not that thou wouldest not judge me ( for after death comes judgement , heb. 9. 27. ) i ask only that thou wilt not condemn me when i shall be judged : and this is agreeable with thy very justice ( though i wholly appeal unto thy mercy ) not to condemn and punish the same sin twice : thou hast already condemned and punished my sins in my saviour ; o then let me escape thy condemnation and thy punishment : he was judged for mine unrighteousness ; o let me stand in the judgement for his righteousness . for the transgression of my people was he stricken : lord thou hast placed me among thy people , and therefore i must believe that he was stricken for my transgressions ; nay , thou hast brought me nearer to thee , and made me one of thine own family , having admitted me thy servant : nay , thou hast brought me yet nearer to thee , and made me one of thine own inheritance , having adopted me thy child . i deserved not to be among thy people , and i am placed among thy servants ; i deserved not to be among thy servants , and i am accepted among thy children . o then correct me good lord , as a father in thy pitty , to amend me , not as a judge in thy fury to confound me : thou didst redeem me with thine own most precious blood , that thou mightest convert me : and how then wilt thou judge me , being redeemed with that blood , that thou maist condemn me ? well may my sins be condemned of thee who art the righteous judge ; for i who have been the sinner , and who still am an unrighteous man , cannot but condemn them , and my self for them : but surely thy precious blood can never come under condemnation ; nor my soul , whiles thou lookest upon it as washed with that blood . thus thou hast given me a pledge of delivering my soul from the terrours of my death by conquering them ; and from the severity of gods justice , by satisfying it ; and thou hast also prepared a deliverance for my body : for in that thou madest thy grave with the wicked in thy death , thou hast sanctified the grave as a repository for my dead body , till my flesh shall be totally wasted therein , and with my flesh , all the sin and wickedness which hath so long dwelt in it , and cannot be destroyed before it : and thou wilt at last raise me from thence after thine own likeness , that i may come from the grave , as thou didst go to it , not having violence in mine hand , nor deceipt in my mouth , nor wickedness in mine heart . lord let it be thy pleasure thus to deliver me ; make hast o lord to help me : take away all my sin from my soul , and then ( as soon as thou pleasest ) take away my soul from my body : that having no unrepented sin in my life , i may have no unsufferable sorrow in my death ; but may find comfort in it , deliverance by it , and glory after it . amen . contemplations on heb. 12. verse 1 , & 2. in my troubles and distresses , either of my body or of my soul , i cannot bestow my time better then in looking about me for help : and in looking about me for help , i cannot bestow mine eyes better then in looking up to heaven ; for my help cometh from the lord who hath made heaven and earth , psal. 121. 2. and if i look up to heaven , i shall soon spie there a bright cloud , even a cloud of witnesses , to enlighten me , that i stumble not in my waies for any darkness of my understanding : and if i look up yet higher through that cloud , i shall behold a far greater light , even the sun of righteousness to enflame me and to quicken me , lest i should sit still , when i am bound to be walking , for the dulness of my will , and the deadness of my affections ; for above that cloud dwelleth he who is the brightness of gods glory , and the express image of his person , heb. 1. 3. wherefore my sight may not be terminated or bounded by this cloud of witnesses : but through it i must be looking unto jesus the author and finisher of my faith , if i desire the comfort of my faith when i most want it , even in the day of my visitation , and at the hour of my dissolution . and indeed , where should a good christian fix either his eye or his heart , but only on christ ? and i may here see christ in his mystical body , that is , in his church , the cloud of witnesses ; and christ in his natural body , that is , in himself , jesus the author and finisher of our faith : and the same christ in either body , destitute , afflicted , tormented . o lord , how many arguments are here alledged to perswade me to behave my self with great constancy , humility and patience , in those conflicts and agonies which i must expect as a christian , unless i will renounce communion with christ , and embrace an unwarrantable and an unprofitable christianity ? i think there is a lyon in the way ( as said solomons sluggard ) ready to devour me ; and i see nothing but briers and thorns in it , ready to intangle my feet , and to tear my flesh ; but god telleth me , it is the ready way to heaven , and the race that i must run if ever i hope to get thither ; let us run with patience the race that is set before us : if it be my race , then i must run it ; if it be set , then i cannot remove it ; if it be set before me , then i cannot decline it . and truly i cannot deny but it is set before me by the dispensation of gods providence , and the indispensable duty of my christian vocation : and therefore i give him hearty thanks , that he hath so plainly shewed unto me the manner of running this race , and the reasons that i have to run it . the manner of running this race is twofold . first , i must forsake my self , and all my selfishness ; that is , all those things to which i have naturally an immoderate desire , and in which i have naturally an immoderate delight ; let us lay aside every weight , and the sin which doth so easily beset us : for what am i , or what is my flesh but a weight that doth beset me , rather then befriend me , even an unprofitable , and an unsufferable burthen ? and what else cometh from me , or cleaveth to me , but only sin ? which living in me , cannot but work with me , ( operari sequitur esse , ) and working with me , cannot but defile my purest and my best works . secondly , i must fix mine eyes and mine heart only upon my blessed saviour , looking unto jesus the author and finisher of our faith : looking to and on nothing else , either within me or without me , but only christ , whether in the way of my sanctification , for he is the author of my faith , whereby alone my heart is purified and sanctified ; or in the way of my salvation , for he is the finisher of my faith , whereby alone my soul is saved . it is he that hath brought my soul from infidelity to faith , whereby i now see through a glass darkly ; it is he that will bring my faith to a clear vision , whereby i shall see him face to face . the reasons i have to run this race , are drawn from that grand topick which works so much upon all the world , that pelagius thought thereby to shift off original sin from mans nature , and to put it only on his imitation ; this topick is the common-place of example . and first , i have the examples of all those holy men that were before christ , who through their faith in gods promises , and constancy in their faith , possessed their souls in great patience whiles they lived , and resigned their souls in great comfort and contentment when they dyed : this innumerable company of saints , is here called a cloud of witnesses ; and it is such a cloud as must needs at some time or other drop down many cool showers , able to allay , if not to extinguish , the flames of my greatest fiery tryals . secondly , i have the example of christ himself ; he is the author of my faith , he is the captain of my salvation , that marcheth before me to this battle , instructing me by his word , encouraging me by his promises , supporting me by his assistance , confirming and rejoycing me by his communion : and this example of our saviour christ , is recommended to me in three respects : first , because of its powerful efficacy in working ; for he is the author and finisher of my faith : and he that worketh my faith , will also make my faith work this patience : secondly , from its exact conformity with my present condition , in that no misery hath befallen me , which did not first befall him who made and redeemed me : nay his cross was much heavyer , his shame was much greater then mine can be : yet he endured the cross patiently , defpised the shame couragiously , and by this patience and courage , is set down at the right hand of the throne of god : thirdly , from its unavoidable necessity , in regard of my present obligation : for it is not left to mine own choice , whether i will consider this or no , but i must needs consider the example of christ , or i cannot be a good christian. verse 3. for consider him that endured such contradiction of sinners against himself , lest ye be wearied and faint in your minds . what though mine own heart be given to contradict this rigid way of suffering ? yet he that is greater then mine heart , hath gone before me in the very same way , and hath passed through far greater contradictions . he looked on the joy that was set before him , not on the contradictions that were round about him , and he now lives and reigns in his glory , and hath promised that if i do suffer with him , i shall also raign with him , 2 tim. 2. 12. he is at the beginning of my sufferings , either to inhibit and stop them , that they shall not invade me : or to proportion and stint them , that they shall not overwhelm me : if he shew me not a way to avoid them , he will give me a courage to encounter them : nay moreover , strength to conquer them : and an adversary , though he may be more securely avoided , yet he is more gloriously conquered : he is also at the middle of my sufferings , to encourage and support me in my conflict , lest i should be wearied and saint in my mind , as i cannot but be wearied and faint in my body : he had but a weak cyrenian to help him bear his cross , but he himself doth help me bear mine : he had but an angel to strengthen him , but he sends the holy-ghost to strengthen me . lastly , he will be at the end of my sufferings to reward me : nay he himself , who is now my shield to succour me , will at last be my exceeding great reward to content me : my exceeding great reward in all respects , for exceeding my best abilitie to deserve him : exceeding my best capacity to receive him : exceeding my best activity to enjoy him as he is in his own greatness : be it then that my affliction is very great , yet sure i am my reward will be infinitely greater : but indeed my affliction cannot be great in it self , it is so only in my opinion : the spirit of truth saith , it is but light and momentary ; for our light affliction which is but for a moment , 1 cor. 4. 17. it is light , and therefore not great in quantity ; it is but for a moment , and therefore not great in continuance : and well may this light and momentary affliction work patience in me , since it doth work glory for me : nay a far more exceeding and eternal weight of glory : though it be light and momentary in it self , yet it is weighty and eternal in its reward : for our light afliction which is but for a moment , worketh for us a far more exceeding and eternal weight of glory ; whiles we look not at the things which are seen , but at the things which are not seen : for the things which are seen are temporal , ( and so is also the smart and misery which is felt ) but the things which are not seen are eternal ; ( and so is also the glory which shall be enjoyed : ) these are reasons sufficient why i should gladly follow the apostles advice , consider him that endured such contradiction of sinners ; for so shall i not be enforced to endure the contradictions of mine own sins , whiles impatience suggests one temptation to me , and infidelity another : for though these two sins are inseparable companions , because there cannot be impatience without some kind of infidelity , yet are they such twins as were pharez and zarah , ( gen. 38. ) they cannot come into my soul , but they will make a breach betwixt themselves ; ( one drawing this , the other that way ) nor can they tarry in my soul , but they will make a breach betwixt my god and me . therefore the holy apostle in this case appealeth to mine own conscience , saying , verse 4. ye have not yet resisted unto blood , striving against sin : thereby calling me to witness against my self , that i am yet far short of my duty in my strivings against sin , because i have not resisted unto blood ; whereas flesh and blood are to be resisted in the first place , as being that weight which doth so easily beset me , and must therefore be soonest laid aside . i ought then in this quarrel to undertake a double strife ; a strife against my self , and a strife against my sins : for whiles i strive against my sins , my flesh and blood will strive against me : and if i do not resist so far as to thrust away my flesh and blood , how shall i thrust away my sins ? if i do not lay aside my self , how shall i do to lay aside my greatest weight ? but least i should not regard this appeal , ( for appeals to the conscience are often made , but seldom regarded ) in the next place , he appeals to gods most holy word ; plainly shewing , how earnestly that calleth upon me to be patient under gods hand , and zealously enforceth many reasons for my patience . verse 5. and ye have forgotten the exhortation which speaketh unto you as unto children : i am called upon to be patient , not as a servant for fear , but as a child for love : he is pleased to invite me by way of exhortation , he might have enforced me by way of command ; yet i may not forget his exhortation , unless i would have him forget my supplication ; for if i regard not his speaking to me as unto a child , how shall he regard my speaking to him as unto a father ? wherefore if i desire with joy and comfort to say our father ; i must be attentive and obedient as a child ; nor can i forsake the temper of my patience , but i must forfeit the benefit of my ●…iety ; and consequently lose all the com●…orts of my devotions , which yet alone , in these times of rapine , are left me for my ●…nsequestrable comforters . i may not then neglect to hear this exhortation , which calls upon me to be patient ; much less may i neglect those reasons which are alledged for my patience ; and powerful reasons they are . first , because chaistisement is an effect of gods love ; for verse 6. whom the lord loveth he chasteneth . was ever yet any man angry with god for loving him ? and why then should i be angry and offended at the effects and tokens of his love ? for thy loving-kindness is better then the life it self , psal. 63. 3. what then , though thou take away my life by thy chastisement , if so be thou give me thy loving-kindness which is far better ? what is my life in it self , without thy love ? o then take away my life as it is in it self , and give it me as it is in thy love : i desire not to live in mine own life , but in thy loving-kindness . secondly , because chastisement is a proof of my adoption , verse 7 , & 8. for what son is he that the father chasteneth not ? but if ye be without chastisement , whereof all are partakers , then are ye bastards , not sons . if i be not one of his sons , what expectancy can i have of his inheritance ? and if i be not under his correction , how can i be assured i am one of his sons ? wherefore let me rejoyce for being under the discipline of his chastisement , as for being under the care of his fatherly protection : and let me be afraid of not being chastised on earth in this mortal life , as i would be afraid of being bastardized from heaven , and declared illegitimate as to the inheritance of immortality . thirdly , because chastisement is a testimony of my obedience verse 9. we have had fathers of our flesh , which corrected us , and we gave them reverence ; shall we not much rather be in subjection to the father of spirits and live ? would i be accounted an obedient child ? i must shew my self so , not only by my doing , but also by my suffering ; for my active obedience may be very much for mine own sake , because i expect a blessing ; but surely my passive obedience is meerly for my fathers sake , because i know my duty . if therefore i desire to be truly dutiful to my father in heaven , let me shew him reverence whiles he punishes me , and not only whiles he cherishes me : and let me consider him to be the father of spirits , and i shall be sure to shew him this reverence ; for i shall never deny him the subjection of my spirit , and much less of my flesh ; i shall be willing to trust him with my soul , and shall not desire that he would trust my soul too long with my body . this the natural man looks on as the high-way to destruction , but the spiritual man knows it is the way to salvation ; for thus did christ himself pass to life , even by being obedient unto the death : let me labour to follow his example , for i have no reason to hope to fare better then he did , and sure iam , i cannot fare worse : let me accordingly desire to kiss my fathers hand then chiefly when it holds the rod wherewith he strikes me ; or rather , let me desire to kiss his rod : for it is much better for me , that his scourging should testifie my obedience , then extort it : and if my weak and sinful flesh , whiles it is yet wedded unto my soul , shall deal with me as jobs wife did with him , and say , dost thou still retain thine integrity ? curse god and die ; let me be sure to give her the same answer as he did his wife , thou speakest as one of the foolish women speaketh ; what ? shall we receive good at the hand of god , and shall we not receive evil ? job 2. 10. this is the true way , not to bless god and die , but to bless god and live : for so it is in the hebrew , bless god and die ; and jobs wife speaking in that holy language , had her tongue sanctified , though not her heart , in so much that she did not say , curse god and die , though she meant it , but bless god and die : i say , this is the way not to bless god and die , but to bless god and live , and i may well say it again and again , for so saith the apostle , shall we not much rather be in subjection to the father of spirits and live ? fourthly , because chastisement is a furtherance of my sanctification : verse 10. for they verily for a few daies chastened us after their own pleasure , but he for our profit , that we might be partakers of his holiness : good lord , can i not be partaker of thy holiness , until thou chasten me ! then let thy hand spare me no longer ; for in thus sparing , it will most severely punish me , since there is no greater punishment , either in this world , or in the next , then not to be partaker of thy holiness : our fathers on earth by chastening us after their own pleasure , and not for our profit , do often make us partakers of their sin , even of that impatience whereby they do either unduly or unmeasurably chasten us ; but our father in heaven is never peccant either in the manner or in the end of his chastening ; not in the manner , for he takes no pleasure in scourging us , and therefore cannot do it either unduly , or unmeasurably : not in the end , for he aims only at our profit in scourging , that he may brush away , or strike off some excrescencies of our flesh , or some adherencies to it , thereby to make us partakers of his holiness in a far greater proportion and measure , then otherwise we could have been . fifthly , because chastisement is a furtherance of my salvation ; verse 11. now no chastisement for the present seemeth to be joyous , but grievous ; nevertheless afterwards i●… yieldeth the peaceable fruit of righteousness unto them which are exercised thereby . if i look no further then after mine own joy , it is most evident that i cannot endure , much less desire chastisement ; because that for the present is not joyous but grievous ; but if i look after my masters joy , i must enter into it the same way that he entred ; he entred into his joy by sufferings , and so must i. ought not christ to have suffered these things , and to enter into his glory ? luke 24. 26. he suffered that he might enter into his own glory , which was undenyably his from all eternity ; and shall i hope to enter into that glory without suffering ? ought christ to have suffered , and ought not the christian to expect suffering ? surely , it hehoved christ to suffer for these three reasons , propter remedium peccatorum . propter exemplum virtutum . propter complementum scripturarum . for the expiation and redress of sin , by his merit . for the propagation of righteousness by his example . for the fulfilling of the scriptures by his obedience . as the seraphical doctor teacheth . now tell me which of these reasons is not a fit and sufficient ground for my sufferings . have i not brethren to be edified by my example , who seeing my patience in the day of my visitation , may also glorifie god in the day of theirs ? hath not my god a word to be fulfil●…ed , which hath expresly said , that we must through much tribulation enter into the kingdom of god ? acts 14. 22. have not 〈◊〉 my self much sin to be redressed and amended ? for though i will gladly impute the expiation of all my sins only to my saviours sufferings , yet i may with humility , and ( i hope ) not without some truth , impute the amendment of many of them , to mine own sufferings . the ground hath been tilled , and the tree hath been pruned : and why should not this tilling and pruning yield the peace●…le fruit of righteousness unto me that have been exercised thereby ? i have been ●…ng and often ploughed ( as it were ) ●…nd broken up , and harrowed by the hand of god , and why should i not be somewhat amended and improved by his good husbandry ? i have been long and often ●…ned ( as it were ) in my flesh by his ●…harp knife , cutting off my superfluities , 〈◊〉 make me the less sinful , and the more ●…ruitful : and why should i not bring ●…rth good fruits in due season ? even t●… peaceable fruits of righteousness , or the fruits of righteousness , which bring forth peace , the peace of a good conscience here , and of a blessed eternity hereafter . therefore earnestly desiring to walk in this righteousness , i will hope to lay me down in this peace : and at the end of my wearisom pilgrimage , to take my rest in the arms of gods eternal mercy , though now i groan under the hand of his justice ; for so laying me down to sleep , none shall ever be able to take either me from his arms , or my rest from me . amen . the sick mans ejaculations . to the reader , these ejaculations are eighty in number , and they are like mans years in moses time , when they come to that same number , full of labour and sorrow ; though this latter age of the world will not let it self tarry so long for labour , nor others tarry so long for sorrow : and they are therefore called ejaculations , because they are as it were so many dartings of the soul , ( upon some reflexion or thought either of mans misery , or of gods mercy ) sent up towards heaven : all aiming at one mark , though from several occasions , and after several waies ; that is , at the rest of the soul in god : nor may you here look for curious method , but for religious matter : sometimes you will find the sick mans soul troubled for fear of death ; sometimes almost inflamed with the desire of it ; sometimes bemoaning the disturbance of his body ; sometimes fearing the distemper of his soul ; sometimes affrighted with the thought of judgement ; sometimes rejoycing against it . if you find any thing to comfort you in your extremity , thank not me for speaking to my self , but thank god for speaking to your soul : and be not troubled that your passions , like these ejaculations , are not orderly , so as they be religious : trouble and sorrow cannot look after order , but they must look after religion : and a sick mans expressions are not so much beholding to his head to make them methodical and eloquent , as to his 〈◊〉 to make them affectionate and devout : and god grant your sickness may make yours so . ejaculations . 1. grant lord that i may be dead unto sin , before i am dead unto the world ; that being planted together in the likeness of thy sons death , i may be also in the likeness of his resurrection : that like as christ was raised from the dead by the glory of the father ; so i walking in newness of life , may have a comfortable death here , and a glorious resurrection hereafter . 2. destroy in me , o god , the body of sin , before thou destroy in me the body of flesh ; that i may be justified from my sins whiles i live , and freed from my sins when i shall be dead : make me to lie down in comfort , because by my death i shall wholly die unto my sins : make me to rest in hope , because by my resurrection i shall wholly live unto my god. 3. make me to look upon my sickness , ( my tedious and terrible sickness ) as upon thy visitation , that i may bear it patiently ; make me look upon my death , as upon my release , that i may take it comfortably . 4. o thou who wouldst be crucified before thou wouldst be glorified , and didst suffer pain to enter into joy , make me submit to thy cross , that thou mayest prepare me for thy crown : make me contentedly to suffer with thee in this world , that i may triumphantly reign with thee in the world to come . 5. o lord i have judged my self , let me not be judged of thee , so as to be condemned ; for it is agreeable with thy mercy to save the sinner , though thou destroy the sin : and it is agreeable with thy justice , not to punish that sin in me , which thou hast already punished in my blessed redeemer . 6. o lord thou didst make thy beloved son perfect with sufferings , and i cannot hope thou wilt let thy unworthy servant be perfected without them : o then let not my sufferings betray the imperfections of my flesh , but conduce to the perfections of my spirit ; and make me ever willing to suffer , since thou canst and wilt make me perfect by suffering . 7. o thou god of peace that broughtest again from the dead our lord jesus christ , that great shepherd of the sheep , through the blood of the everlasting covenant ; make me perfect in every good work to do and suffer thy will , working in me that which is well-pleasing in thy sight , and working for me that which is profitable for my salvation , through jesus christ , to whom be glory for ever and ever , amen . ( heb. 13. 20 , 21. ) 8. o blessed jesu , the chief corner-stone , on which alone is laid for us the foundation of a blessed eternity ; the rock upon which thy church is built , and all our souls relie : be merciful unto me , and give ear unto my prayers , and to my sighs and groans when i cannot pray : be unto me a fountain of comfort whensoever my heart is in heaviness , and my body is in pain , that my soul may have continual health , and joy and rest in thee , and in thy merits and mercies for evermore . 9. lord make me desire the dissolution of my earthly house of this tabernacle , that i may have a building of god , an house not made with hands , eternal in the heavens ; for i know that whiles i am at home in the body , i am absent from the lord : make me therefore willing rather to be absent from the body , and to be present with thee my god ; for in thy presence is the fulness of joy , and at thy right hand there is pleasure for evermore : and make me labour , that whether absent or present ; i may be accepted of thee , through the righteousness of thy dearest son , my only lord and saviour , amen . 10. give unto me true sorrow for my sins , that thou mayest give me true comfort in my sorrows : grant i may have peace in thee , whiles i have tribulation in the world ; and make me be of good chear in all my tribulations ; for thou hast overcome the world , and wilt not let the world overcome me . 11. o lord jesus christ , who hast overcome the sharpness of death , & opened the kingdom of heaven to all believers : make me ●…ot to fear death , since thou hast made that ●…n inlet into thy heavenly kingdom : my-sins had shut the gate of paradise against my soul , but thy merits have opened it again : o let me earnestly desire to enter in , for thou art gone thither before ●…e , that thou mightest be there ready to receive me , and retain me with thy self for evermore , amen . 12. lord when shall this corruptible put on incorruption , and this mortal put on immortality , that in me may be brought to pass that saying , death is swallowed up in victory ; o death where is thy sting , o grave where is thy victory ? the sting of death was sin , till sin was expiated : the strength of sin was the law , till the law was fulfilled ; but thanks be unto god which hath given me the victory through our lord jesus christ , both over my sins and over his law , in this great contestation : having imputed my transgressions unto my saviour , that my sin might be expiated ; and having imputed my saviours righteousness and obedience unto me , that his law might be fulfilled : therefore being justified by faith , i have peace with god through our lord jesus christ , by whom also i have access by faith into his grace , and rejoyce in hope that i shall at last have access into his glory . 13. o lord jesus christ who art the resurrection and the life , be unto me life in death ; be unto me resurrection from the dead ; and so guide me through death , that it may be my passage into everlasting life , there to see , and to bless , and to enjoy thee , who art the redeemer and lover of souls , and livest and reignest the king of saints , with the co-eternal spirit in the glory of god the father . 14. my soul truly waiteth still upon god , and still shall wait upon him , for of him cometh my help ; he verily is my strength and my salvation , even in weakness and in destruction : he is my defence so that i shall not greatly fall : and if through mine infirmity i do fall , by his power i shall rise again , and be able to stand fast , being supported through the merits and mercies of our lord and saviour jesus christ. 15. o lord see the blood of thine immaculate lamb which taketh away the sin of the world , sprinkled on my soul , that thou mayest see no sin in it : and when thou seest that blood , let the destroying angel pass over me , never to return again ; and let the comforter come unto me , and remain with me for ever . 16. o dearest advocate , be pleased to intercede and plead for me , and to answer all the accusations which the devils will alledge , and mine own conscience will witness against me in the day of judgement : that i being made the monument of thy mercy , who am the purchase of thy blood , may bless and praise thee among thy redeemed in the land of the living for ever and ever . 17. o thou eternal son of righteousness , who risest with healing in thy wings , heal thou me , and i shall be perfectly healed : shew me the light of thy countenance , to dispell all the mists and clouds which now threaten to bring darkness upon my soul : turn thy merciful eyes towards me , that i may see thy glorious face in thy heavenly kingdom , where no tears shall dim my sight , no sighing shall interrupt my speech , no fears shall disquiet my heart , and no sadness nor amazement shall disturb or discompose the blessed rest of my soul with thee , the longing desires of my soul to thee , and the infinite delights of my soul in thee , and in thine all-sufficient merits , and all-saving mercies for evermore . 18. o saviour of the world , save me , who by thy cross and precious blood hast redeemed me : help me o my god at all times , but most especially at this time , now i am least able to help my self , or my friends to help me : intercede for me by thy precious death and passion , in all my distresses , but then most when i shall least be able to speak for my self , at the hour of death , and in the day of judgement : be now , and then , and ever my defence , and make me know and feel that there is no other name under heaven given unto men in whom and through whom i may expect health and salvation , but only thy name o my lord and saviour jesus christ. 19. o lord god , which art the giver of all good things , and never repentest of the good gifts which thou hast given , give unto me health and ease , as long as they shall be blessings from thee , and give me thy grace to desire them no longer : and when thou most takest from me these or any other comforts of this mortal life , then lord most increase and multiply upon me the joyes and comforts of a blessed immortality . 20. lord i am desirous to go out of my self , and out of this vale of misery , that i may come unto mount sion , and to the city of the living god , the heavenly jerusalem , and to an innumerable company of angels , to the general assembly and church of the first-born , which are written in heaven , and to god the judge of all , and to the spirits of just men made perfect ; and to jesus the mediator of the new-covenant : o thou who hast prepared these immortal joyes for my soul , prepare my soul for these joyes , that being made a citizen of thy heavenly jerusalem , i may be able to joyn in consort with the angels thy first-born there , and with the spirits of just men made perfect since them ; who now both together make but one quire , and are alwaies singing hallelujah , and worshiping him that liveth for ever and ever . 21. o blessed jesus , thou only comfort of miserable and distressed sinners , consider my distress ; look upon mine adversity and misery , and forgive me all my sin . o thou blessed mediator betwixt god and man , intermediate for me : let the unspotted righteousness of thy life , be an acceptable sacrifice for the multiplyed unrighteousness of mine : and let the bitter pangs of thy death , keep from me all the bitterness of the temporal , and much more the pangs and horrours of the eternal death : thou didst taste the gall and vinegar when thou gavest up the ghost ; therefore i beseech thee keep me from tasting it : thou didst seem to be forsaken of thy god , o let not me b●… forsaken of thee : but grant that i putting my whole trust and confidence in thy merits and in thy mercies , ●…ay from henceforth most chearfully serve thee in all holiness and pureness of living , and most faithfully persist in thy service by a resolved constancy , contentedness , and patience of dying ; that i may yet more and more know thee , and the power of thy resurrection , and the fellowship of thy sufferings , being made conformable to thy death , that so i may attain to a joyful resurrection of the dead , to give praise and thanks unto thy holy name , world without end . 22. o thou eternal son of god , who didst take upon thee the nature of man , that thou mightest lead a miserable life , and undergo a shameful death ; i beseech thee sweeten unto me all those present miseries of my life , which thou hast already sanctified , in that thou hast born them ; and all those possible horrours of my death , which thou hast already conquered , in that they durst assail thee to bear them : that i who of my self am in death even in the midst of life , may through thee my blessed saviour , find life in the midst of death , and glory after it , to glorifie thee who art the lord of death , and the giver of life , amen . 23. o holy jesus thou only redeemer of souls , who by ' thy death hast overcome death , and opened unto us the gate of everlasting life . i most humbly beseech thee , that as by thy special grace preventing me , thou dost put into my mind good desires of departing hence and of being with thee ; so by thy continual help i may bring the same to good effect , and at last joyfully depart in thy peace , for that mine eyes have seen thy salvation , my heart hath believed it , and my soul goeth hence to enjoy it , and with it , thee my blessed redeemer , who with the eternal spirit art most high in the glory of the father , one god everlasting , amen . 24. o thou who layedst down thy life for my redemption , make me ready to lay down my life at thy command ; teach me more and more to despise the treasures and the pleasures of this world , which have in them a double vanity ; that they are transitory ; that they are not satisfactory : as they cannot give me true content whiles i possess them , because they are not satisfactory ; so let them not create in me any discontent when i must have them , because they are but transitory : o make me lay up for my self a stock of treasure and of pleasure in heaven , by 〈◊〉 true and lively faith , working zealously ●…or thee , relying wholly on thee , and ●…onging earnestly after thee for ever . 25. lord where is my treasure , but only in him that bought me ? who is my everlasting portion , that only god could give me , and men cannot take from me . and where should my heart be but where my treasure is , even in heaven and heavenly things ? i will therefore from henceforth live by the faith of the son of god who died for me , and gave himself for me : and living by that faith , though i may dwell on earth , yet i shall live in heaven , nay in the uppermost part of heaven , even at the right hand of god ; there will i live alwaies with thee , o my blessed redeemer , adoring thy excellency , reverencing thy majesty , loving thine authority , enamoured with thy perfections , and joyfully depending on thy mercy : that though my continuance be still with men , yet my conversation may be with thee my god and saviour , by love earnestly longing for thee , by hope wholly trusting on thee , by desires stedfastly cleaving to thee , and by delight alwaies rejoycing in thee : so shall my soul , when it departs out of this earthly tabernacle , be received into thine everlasting habitations , there to bless and enjoy thee , who with the father and the holy-ghost livest and reignest , one god world without end , amen . 26. o lord , who hast called to thee all those that travel and are heavy laden , and hast promised to give them rest , have mercy upon me thy distressed servant , who now am in a restless condition : what ease and repose thou denyest unto my body , i beseech thee give unto my soul , that though my flesh doth not enjoy the sweet and comfortable rest of sleep , yet my spirit may enjoy that everlasting rest and repose which is alwaies to be found in thee : o grant that a promise being left me of entering into thy rest , i may not come short of it through my unbelief ; but that by going out of my self and living in thee , i may forthwith enter into that internal rest which is to be enjoyed here in the presence of thy grace , and may continue and abide therein till i shall come to that eternal rest which is not to be expected till hereafter , nor to be enjoyed but only in the presence of thy glory . 27. o lord god , the god of my salvation , teach me to cry day and night before thee , that so thou mayest still save me : and let my prayer enter in , whither i am not worthy to enter , even into thy presence : incline thine ear unto my calling , since thou hast inclined my heart to call upon thee : for my soul is full of trouble , and my life draweth nigh unto hell : but draw thou nigh unto my soul , & i shall be delivered from all my troubles ; and though thou hast put my lovers & my friends away from me , and hid mine acquaintance out of my sight , yet let me ever see the light of thy countenance , and i shall not be troubled for not seeing them ; and make me rejoyce in thine everlasting love , and i shall find no want of my other friends & lovers . 28. o lord i cannot deny , but that having been at enmity with thee , i deserve to be cloathed with shame , and covered with mine own confusion as with a cloak ; but o cloath me with thy sons righteousness , and therewith cover my shame and my confusion . i am unworthy in my self to pray for mercy , for judas-like i have betrayed my saviour , o make me worthy in his blood , not only to pray for it , but also to obtain it . 29. o lord my foot hath often slipped , but thy mercy hath hitherto held me up , that i have not fallen into the pit of destruction : let thy mercy o lord still hold me up , and in the multitude of sorrows that i have , or shall have in my heart , by reason of my sins , let thy comforts evermore refresh my soul ; for thou makest me find trouble and heaviness , that i may call upon thy name ; and i do call upon thy name , that thou mayest deliver my soul : o lord i beseech thee deliver my soul from death , mine eyes from tears , and my feet from falling , that i may walk before thee in the land of the living : that i may walk carefully and conscionably before thee , because thou seest all things ; that i may walk reverently before thee , because thou rulest all things ; that i may walk thankfully before thee , because thou givest all things ; that i may walk comfortably before thee , because thou savest all things , and wilt in mercy save me : o let me so walk before thee here in this world , as one that hath a hope to live with thee hereafter , in the world to come : let my soul awake from the sleep of sin , to give glory to thee , because i trust that when i shall awake from the sleep of death , i shall receive glory from thee . 30. o thou worthy judge-eternal , i tremble at the very thought of thy judgement , and how then shall i tremble at the sight of my judge ? for mine own mouth doth most grievously accuse me , and mine own heart doth most impartially condemn me , and mine own conscience cannot but set its seal to the justness of my condemnation : but i believe that thou wilt come to be my judge , who hast already come to be my saviour , and i therefore pray thee to help thy servant whom thou hast redeemed with thy most precious blood ; o lord in thy justice , when thou shalt be most ready to condemn me , remember the mercy whereby thou didst come to save me ; and hear thine own precious blood crying out to thee for my salvation , and hear not my grievous sins crying out against me for my condemnation ; for what wilt thou do with thy mercy , which moved thee to shed thy blood , if thou wilt not forgive sinners ? what wilt thou do with the merit of thy blood that hath been shed , if thou wilt not save sinners ? o lord i appeal unto this mercy which hath promised forgiveness of sins , and to this merit which hath purchased salvation for sinners , and in this mercy and in this merit i cannot but hope to stand in the judgement . 31. if the lord himself had not been on my side , now may my soul say , if the lord himself had not been on my side , when the devils and mine own conscience rose up against me , they had swallowed me up quick , when they were so wrathfully displeased at me ; yea the waters had drowned me , and the stream had gone over my soul ; but praised be the lord which hath not given me over for a prey unto their teeth ; my soul is escaped even as a bird out of the snare of the fowler ; the snare is broken , and i am delivered ; my help standeth in the name of the lord , which hath made heaven and earth ; and which hateth nothing that he hath made . 32. o lord jesus christ , which upholdest all things in heaven and in earth , make me evermore to put my whole trust in thee ; in the state of health and prosperity to trust in thee for preservation ; in the state of sickness and adversity to trust in thee for deliverance and relief ; in all states to trust in thee for grace and benediction : that in the distresses of my body , i may be comforted for the salvation of my soul ; in the distresses of my soul , i may be comforted for the mercies of my savio●… : let me submit my soul to thee in piety , by doing righteously , that thou mayest not punish me ; and having failed of that , let me submit my soul to thee in patience by suffering contentedly when thou dost punish me for my sins : let me not despair of thy mercy , when i have most provoked thy justice , that thou mayst in justice remember mercy , and in mercy remember me ; let me never say in my heart through impatience or infidelity , there is no god : let me never wish in my heart , through impenitency , that there were none : let me not say in my heart ●…efore i sin , there is no god , least i sin with greediness : let me not wish in my heart , there were no god , after i have sinned , lest i sin without repentance : but make me set thee alwaies before me , both in thy majesty as coming to judge me , that i sin not ; and in thy mercy as willing to save me , that i despair not when i have sinned : and be thou alwaies with me by thy special grace , that i perish not in my sins . o thou which art the joy of angels , be also the joy of my sinful soul ; speak salvation to me , who can speak nothing but damnation to my self : be unto my sinful soul sanctification from sin , that thou mayest be to my sanctified soul salvation from death : that i may at last stand with that great multitude who shall stand before thee cloathed with white robes and palms in their hands , to cry with a loud voice , saying , salvation to our god which sitteth upon the throne , and unto the lamb for ever & ever , amen . 33. o lord , who art so merciful unto sinful man as to vouchsafe to be his guide and governor ; and so constant in thy mercies as to guide and govern him all his life even unto death ; i beseech thee to be my guide in this my greatest perplexity , now that my body is as it were bitten with fiery serpents , and my soul dwelleth among scorpions : now that torments and tumults are without me , temptations and discontents are within me : o be thou ●…igh at hand , that none of all my outward ●…r inward vexations may either disturb my ●…fety , or betray my innocency : let god ●…ise in my heart , and let all his enemies ●…ere , that is , all my impatient thoughts , 〈◊〉 scattered : like as smoke vanisheth , so 〈◊〉 them vanish at the presence of god ; ●…nd my soul be joyful in the lord , it shall ●…ejoyce in his salvation . 34. o god , thy charets are twenty thou●…nd , even thousands of angels , o set ●…me of them compass me about , as they ●…d thy servant elisha , whiles i am living , ●…nd let others of them carry my soul into ●…brahams bosom when i shall die , as they ●…d thy servant lazarus : that these thy ●…inistring spirits , which are sent forth to ●…inister for them who shall be heirs of sal●…tion , may also minister for me thy most ●…worthy servant , not only in my sick●…ss , to succour and defend me , but also in ●…y death , to direct and convey my soul ; 〈◊〉 by thy appointment they have brought ●…e to those everlasting mansions , where i ●…all together with them , alwaies behold ●…e face of my father which is in heaven , ●…men . 35. o lord , thou hast commanded me t●… break off my sins by repentance ; but i hav●… broken off my soul from thee by sin , an●… widened that breach by my impenitency . wherefore it is but just that i who have s●… often grieved thy spirit , should now at 〈◊〉 grieve mine own : for i have often re●…turned to those sins , which by mine ow●… mouth had so terribly accused me , and b●… mine own default so grievously wounde●… me : but i beseech thee to fill my hea●… with repentance , which i have so ofte●… filled with sin , and let me have that sorro●… here , which may keep me from confusio●… hereafter : for if thy servant peter we●… three whole daies , nay all his life long , f●… denying thee thrice , out of a sudden pass●… on : what tears , what repentance is nee●… ful to the washing away of my sins , wh●… have so often denyed thee upon deliber●…tion ? if mary magdalen wept so gri●…vously for seven devils , shall not i mu●… rather for seventy seven more unclean sp●…rits ? she was not then thy servant , wh●… she entertained those impure guests ; i ha●… been a long time thy friend , thy brothe●… thy son , and yet have given these thi●… enemies my best entertainment ; she 〈◊〉 ●…ot in the devils again , after they had ●…een cast out ; but i have swept and garnish●…d the room for them ; make me therefore ●…ood lord all my life long to wash thy ●…et with my tears , that thou mayest wash ●…y soul with thy blood , and so at last pre●…nt it without spot and blemish before ●…he heavenly father , in thine eternal and everlasting kingdom , amen . 36. lord let me often find the influence of thy grace in heavenly thoughts , that i may often feel the influence of thy mercy in heavenly joyes : i have many sad and dismal sorrows from my self ; o give unto me true comfort in my saviour ; let my trouble be in the day when thou wilt hear me , and not in the day when thou wilt judge me : there is no trust but may deceive me , save only my trust in thee ; there is nothing in which i may not miscarry , but only thy mercy : o lord let my trust be so in thee , that though i have miscarried in all the desires , and designs , and delights of this world , yet i may not miscarry in thy mercy , but may have the joyes and delights of the world to come , through jesus christ our lord , amen . 37. be thou exalted lord in thine ow●… strength , so will i sing and praise th●… power : thy strength is that whic●… strengthens souls , and thou lovest to shew thy strength in our weakness ; lord let thy strength be made perfect in my weakness so shall i most gladly rather glory then repine in my infirmities , whiles the power of christ doth-rest upon me , and my soul doth rest upon thee and thy mercies in jesus christ. 38. o lord who forgivest the sins of the penitent , and coverest those sins which thou forgivest , i beseech thee to accept my repentance , and to cover all those sins which i desire thee to forgive ; that i may have the blessing of him whose unrighteousness is forgiven , and whose sin is covered : for if my sins should be all discovered to my self , they would fill me with fear ; if they should be discovered to others , they would fill me with shame : and how wilt thou discover them either to my fear or to my shame , since thou canst not forgive them , unless thou cover them ? o then be pleased so to cover my sins here , as not to discover them again hereafter ; so to hide my transgressions in the day of thy mercy , as not to lay them open in the day of wrath : or if thy justice shall require that all my sins be revealed in the day of the revelation of thy righteous judgement , let the atonement also for my sins be then revealed , which i have laboured to make , and thou hast promised to accept through the merits and satisfaction of thy son and our saviour , jesus christ. 39. o thou who art gracious and righteous , and in thy righteousness teachest the upright the way of innocency , and by thy grace leadest sinners in the way of repentance ; have mercy upon me thy most unworthy servant , and grant that my great defects and wants of the first righteousness , that of innocency , may be supplyed by the fulness of the second righteousness , that of faith and repentance : and make mine eyes look so diligently to thee , that i may never again want care in looking to my self ; order my steps in thy word , and so shall no wickedness have dominion over me : order my heart in thy faith , and so shall i have dominion over all my wickedness ; for though my fears shall force me to say , o wretched man that i am , who shall deliver me from the body of this death ? yet my faith will be able to suppress that saying , and suggest unto me this heavenly comfort and triumph , i thank god through jesus christ our lord. 40. o lord i am in the midst of many troubles and sorrows by reason of my sufferings , and much more by reason of my sins ; but thou hast promised that the righteous shall rejoyce in the lord , and put his trust in him , and all they that are true of heart shall be glad , ( psal. 64. 10. ) o then make me true of heart , that i may trust in thee , and be truly righteous : and give unto me true righteousness , that thou mayst give unto me true joy : there is no true righteousness but the righteousness of thy son : there is no true joy but the joy of thy spirit : o thou father of mercy , give unto me the righteousness of god the son my redeemer , that thou mayst give me the joy of god the holy-ghost my comforter , to be with me and to remain in me for evermore . 41. o lord thou hast brought upon me so much misery , that i cannot love my condition ; and i have so much sin , that i cannot love my self : wherefore i beseech thee to fix my love wholly upon thee , that my soul may thirst for thee , and my flesh also may long after thee , in this barren and dry land where no water is , either to cleanse , or to refresh , or to revive me ; that looking for thee in holiness , i may behold thy power and glory : for my soul cannot truly thirst for thee , till my flesh also long after thee , since whiles my flesh is in love with the profits and pleasures of this life , my spirit cannot but lose the desire , and neglect the pursuit of the life everlasting : o lord thou hast taken away from me most of the profits , and all the pleasures of this life ; o take from me also the love of it ; that i may not fear to lose that life which i do not love , nor love that life which i am sure to lose : but let me so love thee , as to live in thee , that i may not fear the loss either of my life or of my love . 42. o lord i am assaulted by vexations without , and by temptations within ; and to whom should i flie for succour but only to thee , who art not so displeased for my sins , but that thou wilt be appeased by my repentance ? o give unto me that repentance which thou wilt accept , and take from me that displeasure which i so fear , thou canst defend me with thy favourable kindness as with a shield ; o lord i ask no other defence , but only this defence of thy mercy , to defend me from my self and all my sinfulness : to defend me from thy wrath and from all the punishments of my sins : though thou leave me destitute of all other defence , yet let thy loving-kindness evermore defend me , according to that eternal love wherewith thou hast loved me in the son of thy love , our blessed lord and saviour jesus christ. 43. o lord thou hast hitherto guided me by thy counsel , and thou wilt hereafter receive me with glory : therefore have i none in heaven but thee , because none else can receive me with glory ; and there is none upon earth that i desire in comparison of thee , because none else can guide me with true counsel : o lord pardon my strayings from thy directions as thou hast been my guide , that thou mayst receive me into thine habitation , and be my glory for jesus sake , amen . 44. o lord make my soul willing to depart and go from hence , because it here dwells among the enemies of my peace ; even among mine own sins and fears , which disturb the peace of a good conscience here , and threaten to destroy the peace of a blessed eternity hereafter : make me to long for that blessed minute which will restore to me perfect innocency , and will transmit me into everlasting peace ; even that peace of god which passeth all that i do understand , and will fullfill all that i can desire : lord now lettest thou thy servant depart to this peace , that thou mayest at once deliver me from all my troubles , for his sake who hath shed his precious blood to purchase this peace for me , jesus christ the only righteous , amen . 45. lord give unto me an earnest repentance to cleanse and purge my soul from dead works , that thou mayest give unto me a true and lively faith , to settle and establish my soul in the light of life . that acknowledging and bewailing mine own demerits and unrighteousness , i may by the merits and righteousness of my blessed redeemer , obtain remission of all my sins whereof i now stand guilty before thy judgement-seat ; and the assurance of that remission sealed unto my conscience by the testimony of thy holy spirit ; that i may not be terrified with the thought of death , being delivered from the terrours of judgement , and having that righteousness interposed in answer for me , which cannot but answer all the accusations of the devils , and all the attestations and convictions of mine own conscience : o my blessed advocate , do thou come to plead for me , and then come lord jesus , come quickly , amen . 46. lord make me daily more and more to see the manifold miseries of my pilgrimage , whereby i am a stranger to eternity , and a so journer with vanity , burdened and clogged with a heavy weight of flesh , and a far heavyer weight of sin : that i may heartily pray to be delivered from all those burdens and miseries , and not be afraid least thou shouldst hear my prayer ; but that my soul providing to return into her own countrey , may accordingly have longings and earnest desires after the land of promise , and after the heavenly jerusalem , and after thee my god , who there livest and reignest world without end , amen . 47. lord make me patiently to undergo this punishment of my body , but earnestly to long for the deliverance of my soul : make me thankful for that small ease and refreshment thou givest me on earth , but much more for the eternal rest thou hast provided for me in heaven ; grant that though i have affliction in the world , yet i may have peace in thee , and may rejoyce in that peace , for thou hast overcome the world : grant that though i am weak in my body , yet i may be strong in my soul , for thou art the strength of souls : grant that though i find pain and anguish in my flesh , yet i may find joy and comfort in my spirit , for thou art the god of spirits : grant that i may not look on thy hand scourging me with an evil eye , whiles i believe that the thoughts which thou thinkest towards me , are thoughts of peace and not of evil : and that though thou givest me a sad beginning , yet thou wilt give me an expected end ; ( jer. 29. 11. ) 48. i will bear the indignation of the lord , because i have sinned against him ; and i may well bear it patiently ( nay rather , take it thankfully ) since it is his great goodness to punish temporally , that he may spare eternally : for he will at last plead my cause , and execute judgement for me ; he will at length bring me forth to light out of this dismal darkness , and i shall behold his righteousness , and he will not behold mine unrighteousness : then shall i say with great joy , who is a god like unto thee , that pardoneth iniquities , and passeth by transgressions , and retaineth not his anger for ever , because he delighteth in mercy : therefore he will turn again , he will have compassion upon me , he will subdue mine iniquities , before he suffer death to subdue me ; and he will cast all my sins into the depth of the sea , before he will cast me into the deep of the earth , ( mich. 7. v. 9 , 18 , 19. ) 49. art thou not from everlasting , o lord my god , mine holy one , and i but only of yesterday , and for a moment ? i shall not die , whiles thou art my resurrection and my life ; o lord thou hast ordained these pains and sicknesses for judgement , and o mighty god thou hast established them for correction : o lord let them prove so to me , as judgements to advise me , and as chastisements to amend me ; for thou art of purer eyes then to behold evil , and therefore sure of purer hands then to embrace it ; and thou canst not look on iniquity , & therefore sure wilt not encourage it : o then let this thy visitation so purge away all evil and iniquity from me , that thou mayest both encourage my soul in my life , and embrace it at my death , ( hab. 1. ) 50. o thou the high and lofty one , that inhabitest eternity , whose name is holy , thou that dwellest in the high and lofty place , but with him also that is of a contrite and humble spirit , to revive the spirit of the humble , and to revive the heart of the contrite one ; be pleased to look upon the great humiliations of my body , and the unfeigned contritions of my soul ; that thou mayst dwell with me , and i may be revived in the spirit , whiles i am daily put to death in the flesh : and do not contend for ever , neither be thou alwaies wrath , least my spirit should fail before thee , and the soul which thou hast made ; for the iniquity of my conversation thou wast wrath and smotest me ; but for the abundance of thine own mercies heal me , and restore comforts to me and to my mourners ; and give unto me true joy and peace in jesus christ our lord ( isaiah 57. 15 , &c. ) 51. o lord i have been long cloathed with filthy garmens , even by the corruptions and pollutions of the flesh : and satan is standing at my right hand ready to tempt me here , and to accuse and torment me hereafter ; but o lord i beseech thee to say unto satan , the lord rebuke thee o satan , even the lord that hath chosen his servant rebuke thee : and take away the filthy garments from me , and say unto me , behold i have caused thine iniquity to pass from thee , and i will cloath thee with change of rayment , even with the wedding-garment , the righteousness of that immaculate lamb , the lord jesus christ ; so shall i appear before thee with comfort , stand before thee with confidence , and remain before thee with joy for evermore , ( zach. 3. ) 52. o lord thou hast left me a promise of entering into thy rest , o let me not come short of it and not enter into it ; but since i have a great high-priest that is passed into the heavens , jesus the son of god , an high-priest touched with the feeling of my infirmities , let me through him come boldly to the throne of grace , that i may obtain mercy , and find grace to help in time of need , ( heb. 4. ) 53. o lord my strength and my fortress , and my refuge in the day of affliction , i desire to come unto thee from the ends of the earth , where i have inherited lyes and vanity , and things wherein there is no profit ; but i beseech thee cause me to know thy hand and thy might , and take not away thy peace from me , even loving-kindness and mercies , jer. 16. v. 19 , 21 , & 5. 54. o lord the hope of israel , let no distress whatsoever make me forsake that blessed . hope which thou hast given me ; for all that forsake thee shall be ashamed , and they that depart from thee shall be written in the earth , because they have forsaken the lord the fountain of living waters : o lord i have often forsaken thee by my sins , yet let me not be ashamed , because i return again to thee by my repentance ; o lord i have often departed from thee by my transgressions , yet let me not be written in the earth , because i now at last thirst for thee the fountain of living waters : heal me o lord and i shall be healed , save me and i shall be saved ; so shalt thou be my praise now and for evermore , jer. 17. 13 , 14. 55. o lord my soul is heavy , and my body is sick unto the death ; but do thou bring me health and cure , and reveal unto me abundance of peace and truth ; cleanse me from all mine iniquities whereby i have sinned against thee , cause my captivity to return , and have mercy upon me , according to thine infinite mercies in jesus christ , ( jer. 33. 6 , 8 , 26. ) 56. o lord thou hast added grief to my sorrow , for i have fainted in my sighing , and i find no rest ; yet dost thou forbid me to add sorrow to my own grief , and to say , wo is me now , because that which thou hast built thou hast broken down ; and that which thou hadst planted thou hast plucked up , even this whole land ; therefore thou forbiddest me to seek great things for my self , for behold thou hast brought evil upon all flesh , and how shouldst thou not bring evil upon my flesh , which is the most sinful of all ? o then suffer me not to be a seeker of mine own discontents , rather then of thy redresses , whiles i look after great and good things , in such miserable and wretched times , but make me thankful that thou hast hitherto given me my life as a prey unto me in all places whether i have gone , that remembering what thou hast given me , i may not repine for what others have taken from me ; assuring my self , that there is yet another life to come which thou wilt give me , not as a prey that i should fear losing it , but as an inheritance that i should long to possess it in thee and with thee for ever , amen . jer. 45. 3 , 4 , 5. 57. o lord bring my soul out of this prison of the flesh , and the shackles of sin and misery , that i may wholly and entirely give thanks unto thy holy name for all thy mercy and great deliverances , and most especially for this the greatest of all , that thou wilt deliver me from my self , from the burden of mine own flesh , from the bondage of mine own corruption , from the thraledom of mine own body : and wilt set me at liberty that i may do nothing else but serve thee , whose service is perfect freedom , and whose wages are life , and light , and joy , in beholding thy presence for evermore ; for i earnestly desire only those mercies wherein thou dost infinitely delight , who lovest to shew mercy to penitent sinners in the son of thy love , our blessed lord and saviour jesus christ. 58. o lord pour not out thine indignation upon me , blow not against me in the fire of thy wrath , but deliver me from this brutish and burning disease ; or if thou wilt in thy justice make my body as fewel for the fire , yet in mercy deliver my soul from the everlasting burnings , ( ezek. 23. 31 , 32. ) 59. grant lord that i being risen with christ , may seek those things which are above , where christ sitteth on the right hand of god ; that i may henceforth set mine affection on things above , not on things in earth ; alwaies remembering that i am dead , and my life is hid with christ in god , and alwaies rejoycing , that when christ who is my life shall appear , then shall i also appear with him in glory , ( col. 3. 1 , 2 , 3 , 4. ) 60. lord make my tongue sing of thy praises whiles i have breath ; and when i shall be breathless , make my heart bear two parts , to fill up that blessed harmony ; that my soul may praise thee whiles it is in the state of union with my natural body ; and much more when it shall be in the state of separation from it , and shall be joyned in consort with the holy angels , and with the beatified spirits : and most of all , when it shall be in the state of re-union again with that same body being made spiritual : that i being at last all spirit , both in soul and body , neither my heart may be wearied in thinking , nor my tongue in speaking thy praises to all eternity , amen . 61. i will thank thee o lord my god with all my heart , and i will praise thy name for evermore ; for great is thy mercy towards me , and thou hast delivered my soul from the neathermost hell , and wilt receive my soul into the highest heavens , there to give thee thanks and praises for evermore . 62. all the daies of my appointed time will i wait till my change come , ( job 14. 14. ) lord grant i may so wait , that i may receive my wages , and that my change may come seasonably , speedily and happily : a seasonable change not to find me unprepared for it : a speedy change to deliver me from the pains of sickness , and from the pangs of death : and a happy change to let me in to the fruition of thy glory and eternal life , amen . 63. by thine unknown sufferings , o my blessed redeemer , intercede for me in all my pains and sufferings , that i may find mercy and obtain relief : and make me alwaies remember and confess that my sins are far above my sufferings , so shall i suffer patiently ; and that thy mercy is far above my sins , so shall i suffer comfortably , and hope for a joyful end of all my sufferings . 64. lord grant that my conversation may from henceforth be in heaven , that my soul may be prepared to go thither , and know how to busie it self there ; that i may with joy look for the saviour , the lord jesus christ from thence , who shall change my vile body , that it may be like his glorious body , according to the working whereby he is able to subdue all things unto himself , ( phil. 3. 2. ) o lord work that blessed change in my soul , to subdue all its carnal affections by a heavenly conversation , before thou workest that miserable change in my body , to subdue its natural constitution by an unnatural destruction : and according to that mighty working whereby thou art able even to subdue all things unto thy self , in the first place subdue all my sinfulness . 65. lord speak the word only and thy servant shall be whole ; speak the word of comfort in my distress , and the greatest comfort in my greatest distress : say effatha to my heart that it may be opened to receive thee ; say effatha to the heavens that they may be opened to receive my soul ; yea say unto my soul thou art my salvation , for thou only who art all-sufficient , canst speak unto my soul , and thou only who art all-merciful , wilt speak comfort to it : and though for my sins thou art justly displeased , yet for thine own mercies thou wilt not long continue in that displeasure ; for thou hast proclaimed thy self to be the lord , the lord god , merciful and gracious , long-suffering and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , and transgression , and sin : lord say unto me thy unworthy servant , that my sins are forgiven me , and that i may go hence in peace , for my faith hath saved me , even that faith whereby i wholly trust in the merits and mercies of thy eternal son jesus christ. 66. hear my prayer o lord , and consider my desire , hearken unto me for thy truth and righteousness sake , and enter not into judgement with thy servant , for in thy sight shall no man living be justified ; and let not mine enemy persecute my soul ; and ( if it be thy will ) let not my disease smite my life down to the ground , nor lay me in the darkness , as men that have been long dead ; but if it be thy pleasure to torment and to destroy my body , yet let not my spirit be vexed within me , nor my heart within me be desolate : but make me so remember the time , and thy works past , that i may be comforted in the time and thy works to come ; that stretching forth my hands and lifting up my heart unto thee , i may lay hold on thee by a lively faith , hope and love , and at last come to enjoy thee by a blessed vision , comprehension and fruition ; and my soul gasping ●…nto thee as a thirsty land , may be satisfied with the dew of thy heavenly blessings for evermore . 67. o lord remember that i am the work of thy hands , the image of thy counte●…ance , the price of thy blood ; and have mercy on me as thy work , as thy image , and as thy purchase ; for the paternal bowels of god the father that created me ; for the bleeding wounds of god the son that redeemed me ; and for the unutter●…ble groans of god the holy-ghost that sanctifieth me , o lord hear , o lord forgive , o lord strengthen me in my sickness , receive me at my death , and acquit me in the judgement , amen . 68. hear me o lord , and that soon , for my spirit waxeth faint , hide not thy face from me , lest i be like unto them that go down into the pit ; o let me hear thy loving-kindness late in the evening of this life , and betimes in the morning of eternity , for in thee is my trust ; shew thou me the way that leadeth in the truth , and unto the life , for i lift up my soul unto thee : deliver me o lord from mine enemies both corporal and spiritual , for i flie unto thee to hide me ; let thy loving spirit lead me forth out of this land of unrighteousness , and lead me into the land of righteousness : quicken me o lord for thy name sake , ( and then most , when i shall be nearest death ) and for thy righteousness sake bring my soul out of all her troubles that i may give thanks unto thee , with those blessed spirits which lived here in thy fear , departed hence in thy favour , and now are with thee in eternal joy and glory , ( psal. 143. v. 7 , &c. ) 69. deal thou so with me o lord god , according to thy name , that in the greatest bitterness of my soul , i may both see and confess that sweet is thy mercy : o deliver me , for i am helpless and poor , and my body is tormented without me , and my heart is wounded within me , ( psal. 109. ver . 22 , 23. ) but be thou ease to my body , and joy to my heart in jesus christ. 70. o lord i confess to thy glory and min●… own shame , that when i call to mind the ●…oulness of mine own transgressions , i am ●…shamed ; when i call to mind the exact●…ess and severity of thy justice , i am afraid ●…o lift up mine eyes to heaven , or to look ●…owards the place where thine honour ●…welleth ; but o look thou down upon ●…e with the eye of pity and compassion , ●…ho am altogether unworthy to look up ●…nto thee with the eye of hope and confi●…ence , and relieve me in my sickness , and ●…eceive me at my death for thine infinite mercies in jesus christ. 71. i will alway give thanks unto the lord , ●…is praise shall ever be in my mouth ; yea my soul shall make her boast of the lord , ●…or i sought him and he heard me ; yea ●…e delivered me out of all my fear : i had 〈◊〉 eye unto him and i was enlightened , i ●…ave tasted and seen how gracious the ●…ord is , blessed be my soul for trusting 〈◊〉 him , and blessed be his grace for working 〈◊〉 my soul that trust , to rely and depend ●…pon his mercy for evermore , ( psal. ●…34 . ) 72. lord touch my tongue with a coal from ●…hine altar , to take away the pollution of my lips ; and touch my heart with the immortal flames of thy love , to take away the deadness and dulness of my thoughts ; that both tongue and heart being purged from the filthy dregs of flesh and sin , i may in my greatest infirmities labour to praise thee according to the greatness of thy glories : and because i cannot sufficiently praise thee whiles i am in this corrupted and corruptible body , take my soul in thy due time away from hence , that i may in thy heavenly jerusalem sing unto thee acceptable and immortal praises for ever and ever , amen . 73. righteousness and equity , o lord , are the habitation of thy seat ; o let righteousness and equity be fixed in my heart , that thou mayest therein fix thy habitation mercy and truth shall go before thy face ; o let mercy and truth be alwaies in my soul , ( mercy to forgive , truth to be for given ) that when my soul shall go out of my body , it may joyfully go before thy face , and rejoyce in thy presence for ever more ; for blessed are the people o lord that can rejoyce in thee , they shall walk in the light of thy countenance ; lord thou hast given me the first part of this blessing to rejoyce in thee here on earth , o give me also the second part of it , that when i shall go hence , i may walk in the light of thy countenance hereafter in heaven , amen . 74. who am i o lord god , and what is this my house of clay that thou hast brought me hitherto ? and this was yet a small thing in thy sight , o lord god , but thou hast spoken also of thy servant for a great while to come , even for the daies of eternity ; that thou wilt at last bring me to thy self : for thy words sake , and according to thine own heart , hast thou done all these great things , to make thy servant know them and enjoy thee : and now o lord god , the word that thou hast spoken concerning thy servant , establish it for ever , and do as thou hast said ; for thou o lord god hast spoken it , and with thy blessing let the soul of thy servant be blessed for ever , 2 sam. 7. 18. 75. blessed be the god and father of our lord jesus christ , which according to his abundant mercy hath begotten us again unto a lively hope , by the resurrection of jesus christ from the dead ; to an inheritance incorruptible and undefiled , and that fadeth not away , reserved in heaven for us : o lord let me not fear being deprived o●… my earthly inheritance by death , whiles 〈◊〉 find in my self the work of this regeneration , and cherish in my self the hope of this resurrection : but let me ever be kept by the power of god through faith unto salvation , ready to be revealed in the last time , that i may therein greatly rejoyce , though now for a season i am in heaviness through manifold temptations , 2 pet. 1. 3. that the tryal of my faith being much more precious then of gold that perisheth , though it be tried with fire , may be found unto praise , and honour , and glory at the appearing of jesus christ. 76. o thou who hast given me the soul of thy christ and of my jesus to sanctifie me , the body of christ to nourish and strengthen me , the blood of christ to redeem me , the stripes of christ to heal me , the agonies of christ to comfort and to refresh me , give me also the wounds of christ to hide me , that thou mayest not judge me ; or the merits of christ to cover me , that i may be acquitted in the judgement : o lord who didst not despise man transgressing and falling from thee , do not despise me repenting and returning to thee ; but as thou hast opened unto me a door of faith and repentance unto life , so shut not that door against me now i am desirous to enter in by it , and to come to thee ; o lord i believe , help my unbelief : o lord ●…repent , increase my repentance ; and give unto me that repentance whereby thou wi●…t accept me , and that faith whereby i may receive and embrace thee for ever . 77. the lord make me faithfully to remember , and thankfully to consider , and constantly to believe , that he who spared not his own son , but delivered him up for me , will also with him freely give me all things ; or rather , hath already with him freely given me all things that i was capable to receive , and now is enlarging my capacity , that he may enlarge his own bounteous liberality : he is making me capable of receiving more , that he may freely give more : he hath made me capable of receiving himself , his son , his holy spirit , by faith , hope and love ; he will now make me capable of receiving and enjoying himself , his son , his holy spirit , by vision , comprehension and fruition ; a vision that shall see him as he is in his excellent glory ; a comprehensio●… that shall fully receive and firmly retai●… him ; and a fruition that shall perfectl●… enjoy him , and perfectly rejoyce in him one god , father , son , and holy-ghost world without end , amen . 78. abide thou with me o lord jesu●… christ , for it is towards evening with me and the day is far spent of this my toilsom and troublesom life ; and though my eye be holden that i do not see thee whiles i have sad communications with mine own heart , yet be thou pleased still to tarry with me , and to sit at meat with me , and to bless to me the holy repast of eternity , and mine eyes shall soon be opened to see thee , and my heart shall be opened to receive thee ; and do not vanish out of my sight , till thou hast brought me to see thee in thy heavenly kingdom , amen . 79. god be merciful unto me and bless me , and shew me the light of his countenance in my passing through death , and be merciful unto me , in bringing me to everlasting life : the lord bless me and keep me , the lord make his face to shine upon me , and be gracious unto me ; the lord lift up ●…is countenance upon me , and give me ●…eace : god the father preserve me in my ●…assage by his almighty power : god the ●…on guide and direct me by his all-seeing wisdom : god the holy-ghost assist and comfort me by his all-sufficient grace and goodness , and bring me to everlasting life , amen . 80. now the god of hope fill me with all joy and peace in believing , that i may abound in hope , through the power of the holy-ghost , ( rom. 15. 13. ) and the lord shall deliver me from every evil work , and will preserve me unto his heavenly kingdom , to whom be glory for ever and ever , amen . ( 2 tim. 4. 18. ) the sick mans devotions . to the reader , devotion is seldom cordia●… when it is constrained , and i●… is commonly constrained , when either fear or pa●… makes a man devout : for then he may seem to have taken up sauls resolution , 1 sam. 13. 12. therefore said i , the philistines will now come down upon me , and i have not made supplication unto the lord ; i forced my self therefore and offered a burnt-offering : so is it too too frequently with those men who neglect the motives and means of prayer whiles they are in health , and leave all their suplications to be made in their sickness , or any other great extremity : for whiles ●…y vainly fear , lest custom should make ●…ir prayers uncordial or undevout , they ●…erably find that compulsion doth indeed ●…ve them to be so : since therefore either ●…tom of praying will steal away thy heart , thou fondly thinkest ; or contempt of praywill harden thy heart , at i flatly averr ; now in good time what thou hast to do ; a phantastical fear is no excuse for run●…g into a real mischief : whiles thou ●…ishly fearest lest thy heart should be stolen , 〈◊〉 impiously causest thy heart to be harden●… consider therefore what the prophet ●…uel hath taught thee to say , and do , in thy ●…resses to thy maker ; since god hath set 〈◊〉 appointed him to direct and guide thee ●…y devotions : and do not as saul did , 〈◊〉 without a priest , or with a priest of ●…e own choosing ( perhaps of thine own ●…ing ) offer thy burnt-offering , lest samuel 〈◊〉 at the end of thy sacrifice , and say unto 〈◊〉 as he said unto him , v. 13. thou hast 〈◊〉 foolishly , thou hast not kept the com●…dment of the lord thy god , which he ●…manded thee ; this reproof , as it doth ●…rly concern thee , so it will undoubtedly si●…e thee ; for when god hath given thee a sure guide for thy devotions , ( even such a church , as neither the wit of man can prove , nor the malice of devils can make guilty , either of faction or of superstition . ) if thou wilt not go along with this guide , but wilt needs gad after thine own imaginations , thou dost indeed follow saul in his sin , and art like to follow him in his punishment ; thou appeasest not wrath , but provokest it ; thou forsakest god , and take heed he forsake not thee : wonder not then if you find many of samuels words , that is , much of the churches dictates , in these devotions , but know it is because god hath taught samuel to pray , that he might teach you ; and having taught you to pray by samuels devotions may perchance not hear your prayers , ( eve●… as he accepted not sauls offering ) out o●… samuels communion : however you may certainly by this gleaning of some few grapes see what store of good wine was and is in th●… whole vintage : and i hope you will no●… have good wine , only to see and to look upon but also to tast , and to make good use of it or confess , it is your own wilfulness tha●… you , ( i will not say , your prayers ) are either faint or dry for not tasting it . the sick mans confession of his sins . i confess unto thee , o lord god almighty and most merciful father , that i have sinned against heaven and against thee , and am not worthy to be called thy son ; nor to have any portion in thine inheritance , because i have been hitherto so unthankful for thy mercy , so unreverent towards thy majesty , and so undutiful to thine authority : wherefore innumerable troubles are most justly come upon me , and my sins have taken such hold of me , that i am not able to look up , yea they are more in number then the hairs of my head , and my heart hath failed me : but o lord let it be thy pleasure to deliver me , make hast o lord to help me , and comfort the soul of thy distressed servant , for unto thee o lord do i lift up my soul , gasping for that mercy and forgiveness which thou hast promised to repentant-sinners , for the merits of thy dearly beloved son jesus christ our lord , amen . or this . almighty god , father of our lord jesus christ , maker of all things , judge of all men , i acknowledge and bewail my manifold sins and wickedness , which i from time to time most grievously have committed by thought , word and deed , against thy divine majesty ; provoking most justly thy wrath and indignation against me : i do earnestly repent , and am heartily sorry for these my mis-doings ; the remembrance of them is grievous unto me , the burthen of them is intollerable : have mercy upon me , have mercy upon me most merciful father , for thy son our lord jesus christs sake ; forgive me all that is past , and grant that i may ever hereafter serve and please thee in the newness of my life , or in the contentedness and patience of my death , to the honour and glory of thy name , through jesus christ our lord , amen . the sick mans absolution or remission of sins , to be pronounced by himself alone , when he cannot have the benefit of a minister to absolve him . have mercy upon me o god after thy great goodness , and according to the multitude of thy mercies do away mine offences ; wash me throughly from my wickedness , and cleanse me from my sins , and absolve me from the guiltiness of all my transgressions according to the promise of mercy by thy word , the purchase of mercy by thy son , and the pledges of mercy by thy holy spirit , made and given to repentant-sinners , in the name of the father , and of the son , and of the holy-ghost , amen . or this . almighty god our heavenly father , who of his great mercy hath promised forgiveness of sins to all them which with hearty repentance and true faith turn unto him ; have mercy upon me , pardon and deliver me from all my sins , confirm and strengthen me in all goodness , and bring me to everlasting life , through jesus christ our lord , amen . then likewise he shall say . o lord open my heart , that thou mayest open my lips . o lord open my lips , and my mouth shall shew forth thy praise . o god make speed to save me . o lord make hast to help me , that i may with a thankful heart and with a chearful voice sing and say unto thee , glory be to the father , and to the son , and to the holy-ghost , as it was in the beginning , is now and ever shall be world without end , amen . praise ye the lord ; i praise the lord. the sick mans psalm . ( psal. 6. ) 1. o lord rebuke me not in thine indignation , neither chasten me in thy displeasure . 2. have mercy upon me o lord , for i am weak , o lord heal me , for my bones are vexed . 3. my soul is also sore troubled , but lord how long wilt thou punish me ? 4. turn thee o lord and deliver my soul , o save me for thy mercies sake . 5. for in death no man remembereth thee , and who will give thee thanks in the pit ? 6. i am weary of my groaning ; every night wash i my bed , and water my couch with my tears . 7. my beauty is gone for very trouble , and worn away because of all mine enemies . 8. away from me all ye that work vanity , for the lord hath heard the voice of my weeping . 9. the lord hath heard my petition , the lord will receive my prayer . 10. all mine enemies shall be confounded and sore vexed , they shall be turned back and put to shame suddenly . glory be to the father , &c. as it was in the beginning , &c. the sick mans first lesson . job 19. 25 , &c. i know that my redeemer liveth , and that he shall stand at the latter day upon the earth : and though after my skin worms destroy this body , yet in my flesh shall i see god ; whom i shall see for my self , and mine eyes shall behold , and not another , though my reins be consumed within me . his first canticle . i praise thee o god , i acknowledge thee to be the lord. o praise our god ( ye people ) and make the voice of his praise to be heard . which holdeth our soul in life , and suffereth not our feet to slip . i will go into thy house with burnt-offerings , and will pay thee my vows which i promised with my lips , and spake with my mouth when i was in trouble . o come hither and hearken all ye that fear god ; and i will tell you what he hath done for my soul. i called unto him with my mouth , and gave him praises with my tongue . if i encline unto wickedness with my heart , the lord will not hear me . but god hath heard me , and considered the voice of my prayer . praised be god which hath not cast out my prayer , nor turned his mercy from me . praise the lord o my soul , and all that is within me praise his holy name . which forgiveth all thy sin , and healeth all thine infirmities . which saveth thy life from destruction , and crowneth thee with mercy and loving-kindness . praise the lord o my soul , whiles i live will i praise the lord , yea as long as i have any being , i will sing praises unto my god. lord make me so to praise thee here , whiles it is my duty ; that i may exactly know how to praise thee hereafter , when it shall be my reward : for therefore with angels and arch-angels , and with all the company of heaven , do i now laud and magnifie thy glorious name , because thou hast given me an assured hope , that i shall with them hereafter , evermore praise thee and say , holy , holy , holy , lord god of hosts ; heaven and earth are full of thy glory , glory be to thee o lord most high . the sick mans second lesson . john 5. 24. verily verily i say unto you , he that heareth my word , and believeth on him that sent me , hath everlasting life , and shall not come into condemnation , but is passed from death unto life . his second canticle . blessed be the lord god of israel for calling me to the knowledge of himself , and to faith in his son , and to communion with his holy spirit : lord i believe , help thou my unbelief : and grant me so perfectly and without all doubt to believe in thy son jesus christ , that my faith may never be reproved ; and my person and my prayers may alwaies be accepted in thy sight through jesus christ our lord , amen . or this . in thee o lord have i put my trust , let me never be put to confusion ; but rid me and deliver me in thy righteousness , incline thine ear unto me and save me . be thou my strong hold whereunto i may alway resort ; thou hast promised to help me , for thou art my house of defence and my castle . as for me i will patiently abide alway ; and will praise thee more and more . my mouth shall daily speak of thy righteousness and salvation ; for i know no end thereof . o what great troubles and adversities hast thou shewed me ? and yet didst thou turn and refresh me , yea and broughtest me from the deep of the earth again . therefore will i praise thee and thy faithfulness o god , playing upon an instrument of musick ; unto thee will i sing upon the harp , o thou holy one of israel , my lips will be fain when i sing unto thee ; and so will my soul whom thou hast delivered ; and ever wilt deliver according to thine infinite mercies in jesus christ. the sick mans creed , or the confession of his faith , by way of prayer . i believe in god the father almighty , maker of heaven and earth ; grant me lord so to believe in thee my father ; that as a father pittieth his own child , so i may find and feel that thou art pittiful and merciful towards me . grant me so to believe in thee as my lord and my god , that i may find the eternal comfort of being thy servant ; and that as the eyes of servants look unto the hand of their masters ; even so my eyes may wait upon the lord my god , until he have mercy upon me . grant me so to believe in thee as my father , god and maker , that i may alwaies rely on thy fatherly goodness ; that i may alwaies submit my self body and foul to thy almighty power , and that i may commit my soul unto thee ( not only in well-doing , but also in well-suffering ) as to my saithful creator . grant me so to believe in jesus christ thy only son my redeemer , that from this jesus i may have salvation ; from this christ i may have the holy unction ; from this thy son , i may have spiritual adoption . grant me so to believe in god the holy-ghost , that from this god i may be inspired with true godliness , from this holy-spirit i may be sanctified , and made a member of the catholike church , and both live and die in the communion of saints : and that from this spiritual comforter i may be filled with spiritual comforts and consolations for evermore , even with the immortal comfort of the forgiveness of my sins , of the resurrection of my body , and of the translation of my soul to the life everlasting , amen . or this . o blessed lord god , who fillest heaven and earth with the majesty of thy glory , and with the riches of thy mercy : let not my sinful soul be empty ; but let me evermore be filled with dreadful apprehensions of that great and glorious majesty wherewith thou wilt hereafter come to judge me : and with comfortable apprehensions of that great and gracious mercy , whereby thou hast already come to save me ; that i may never want grace to prevent and keep me from sinning ; nor mercy to pardon and forgive me all my sins ; nor the testimony of thy holy-spirit to assure me of that pardon and forgiveness : that though thou kill me , yet i may put my trust in thee , and even at the hour of death may be able to say with a strong heart , though with a weak voice , i believe in god the father my creator , in god the son my redeemer , in god the holy-ghost my comforter ; that this my father will provide for me health and ease , and all other comforts of this world , as far as they shall condu●…e to his glory and to my salvation ; and hath provided for me a portion and inheritance in the world to come . that this redeemer hath redeemed my soul from the bondage of sin and satan , and will also at the last day redeem my body from the bondage of death and corruption . that this comforter will not leave me comfortless , when i most want and most ask his comforts ; but that he will be with me according to his promise , and will keep me in all places whither i go , ( of sickness , of life , of death ) and will bring me at last to the land of eternal rest , for he will not leave me till he hath done that which he hath spoken to me of , gen. 28. 15. till he hath translated me from his holy church-militant , to his holy church-triumphant ; and to that communion of saints whereof he is the only head , who is the king of saints : and to that blessed company of sanctified spirits , which have mercifully received the forgiveness of their sins , do earnestly expect the resurrection of their bodies , and do incessantly enjoy the life everlasting , amen . the sick mans collect for the day . o sweet jesus , who comest from the bosom of thy heavenly father , to heal the broken-hearted , to preach deliverance to the captives , and recovery of sight to the blind , and to set at liberty them that are bruised , shew also these thy mercies at once and together , in shewing mercy on me , who am now broken and bruised , and under great blindness and captivity . the eye of my soul is so dim by reason of my sins and of my sufferings , that i cannot clearly see thy merits ; the hand of my soul is so weak , that i cannot eagerly reach after them , nor strongly take hold of them : thus am i a captive under miserable blindness and weakness : but shew thou me the light of thy countenance , and that will recover my sight , and release my captivity : for in thy light i shall see the true light everlasting , and in thy countenance i shall enjoy it : o thou son of righteousness , which knowest not any going down , and gives●…●…fe , food , and gladness unto all things , vouchsase to shine into my mind , that i may not either through the weakness of the flesh , or the assaults of the devil , any where stumble to fall into impatience or infidelity , or any other grievous sin , but may be able to stand stedfastly through thy supporting , and to walk on constantly in the way of piety and of patience , till by thy good guiding and conducting , i may at last come to the life everlasting : as thou still holdest open the eyes of my weak body to behold the light of nature , so be pleased daily more and more to open the eyes of my sinful soul to behold the light of grace , till thou bring me to enjoy the light of glory , there to glorifie and praise thee for ever , amen . the sick mans collect for peace . o god which art the author of our peace for thine own mercies sake , but the author of our troubles only for our sins ; give unto me thy unworthy servant that peace which this wicked world cannot give , and which this tumultuous and troublesom world cannot take away ; and defend me in all the assaults of my afflictions both corporal and spiritual , that i surely trusting in thy defence , and wholly submitting to thy providence , may not fear the power of any adversity whatsoever , through the might and for the mediation of jesus christ our lord , amen . the sick mans collect for grace . o lord our heavenly father , almighty and everlasting god , which hast safely brought me ( through many dangers , and troubles , and diseases ) to the beginning of this dangerous and desperate sickness , defend me in the whole continuance of the same with thy mighty power ; and grant that herein i may fall into no sin , neither run into any kind of danger , whereby i may become either impenitently sinful , or uncomfortably miserable ; but that all my doings and all my sufferings being ordered by thy governance , i may alwaies do that which is righteous in thy sight , and suffer that which may be profitable for mine own salvtion , through jesus christ our lord , amen . the sick mans letany . o god the father of heaven , and of all mercies , have mercy upon me a miserable sinner : and grant that in the greatest extremities and anguishes of my body , i may find the greatest comforts and refreshments of my soul : grant that when i am most tormented in my flesh , i may be most relieved in my spirit : that though my loins are filled with a sore disease , and there is no whole part in my body , yet my soul may magnifie the lord , and my spirit may rejoyce in god my saviour ; for he hath regarded my low and miserable estate , and he will relieve it . o god the son redeemer of the world , and of my sin-sick and sinful soul , have mercy upon me a miserable sinner ; and take away all my sins , that thou mayest take away all my miseries : as thou hast made me a happy believer , so also make me a joyful partaker of thy redemption : and then most especially , when i shall most feel my self as it were swallowed up of grief and destruction , through the pains and torments of my increasing sickness , or the pangs and horrours of my approaching death : be thou my comfort in distress , my strength in weakness , my health in sickness , my joy in sadness : be thou my life whiles i am living , and my resurrection from the dead : that though i walk through the valley of the shadow of death , i may fear no evil ; for thou art with me to conduct me through the dangerous downfalls of that valley ; to direct me through the dismal darknesses of that shadow ; and to sustain me in the dreadful dissolution of that death : o thou who now sittest on the right hand of god making intercession for me , reject me not when i am making intercession for my self ; for through thy death i hope for life ; through thy life i hope for glory ; through thy glory i hope for eternal glory : and in that hope do i now commend my spirit into thy hands , for thou hast redeemed me , o god thou god of truth : and thou wilt save me o god thou god of mercy , because i have believed thy truth , and do rely upon thy mercy : therefore do i wholly resign my self , body and soul unto thee , submitting them both to thy good will and pleasure either for life or death ; beseeching thee to receive my soul and to restore my body ; and to grant that i may be able to stand upright in the dreadful judgement , being supported by the arm of thy all-sufficient merits and all-saving mercies , to bless and praise thee o my blessed redeemer , world without end . o god the holy-ghost proceeding from the father and the son , have mercy upon me a miserable sinner , and give unto mean assurance of thy mercy , that thou mayest give unto me an abatement of my misery : o thou which art the comforter of thine elect , give unto me daily more and more the heavenly comforts of mine election ; and in the greatest agonies and distresses of my body , transfix my soul with the most joyful apprehensions and the most firm perswasions of thine everlasting love and undeserved mercies towards me in jesus christ : that neither the apprehensions of a sad and miserable life , nor the fears and terrours of an uncomfortable death , may ever be able to affright my soul , nor to disturb that sweet peace , res●… and repose which my spirit now hath and desireth to have in thee the god of spirits who givest unto those souls that are o●… thy communion , the antepast of eternity the blessed anticipation of immortal joy 〈◊〉 o my god , my stay , my comforter , unto thee do i flie for the comforts of immortality : like as the hart panteth after the water-brooks , so panteth my soul after thee o god : my soul thirsteth for god even for the living god ; when shall 〈◊〉 come to appear before god ? when shall i drink my fill of the waters of life to quench my thirst ? o let my tears no longer be my meat day and night , whiles mine own troubled thoughts say unto my soul , where is now thy god ? for surely my god is in heaven ; whatsoever pleaseth him that doth he in heaven and in earth 〈◊〉 and though for a while in the evening of this life i have sadness upon earth , yet in the morning of eternity i shall for eve●… have joy in heaven , amen . o holy , blessed and glorious trinity three persons and one god , have mercy upon me a most miserable and wretched sinner , and therefore most miserable and wretched , because a sinner : because i have sinned against heaven , and against thee the god of heaven : but since thou hast given me grace through the confession of a true faith to acknowledge the glory of the eternal trinity , and in the power of the divine majesty to worship the unity ; i beseech thee that through the stedfastness of this faith , i may be absolved from all my sins , and also be defended from all adversity , which livest and reignest , one god world without end , amen . remember not lord mine offences , nor the offences of my fore-fathers , neither take thou vengeance of my sins : spare me good lord , spare me thy most afflicted , but most unworthy servant , whom thou hast redeemed with thy most precious blood , and be not angry with me for ever . spare me good lord. from this and all other evil and mischief of my body , from the more afflictive and contagious sin of my soul , from the crafts and assaults of the devil , either against my body or against my soul ; from the fear of thy wrath , and from the sentence of everlasting damnation , good lord deliver me . by thine agony and bloody-sweat , help and assist me in all mine agonies : by thy cross and passion , make me conquerer in all my sufferings : by thy precious death and burial , sweeten my death , and sanctifie my grave : by thy glorious resurrection and ascention , raise me up again at the last day , and glorifie me ; and by the coming of the holy-ghost give unto me now amidst the torments of my life , and the terrours of my death , the immortal comfort of a blessed resurrection to eternal glory ; and in this my distress , by this thy special assistance help and comfort , good lord deliver me . in all time of my tribulation and adversity , which thou hast now sent me : in all time of my wealth and prosperity , if thou shalt be pleased once again to send it me , in the hour of my death , and in the day of judgement , good lord deliver me . i that am a sinner , do beseech thee to hear me o lord god ; and that it may please thee to rule and govern thy holy church universally in the right way : and to deliver this thy distressed and oppressed church from all her sins , and from all her troubles , and to restore her to her former truth and peace , i beseech thee to hear me good lord. that it may please thee to let thy hand be upon the man of thy right hand , and the son of man whom thou hast made so strong for thine own self , and so will not we go back from thee ; o let us live , and we will call upon thy name ; turn us again , o lord god of hosts , shew us the light of thy countenance and we shall be whole , i beseech thee to hear me good lord. that it may please thee to defend and strengthen all bishops and ministers of thy church ; that notwithstanding the manifold oppositions , contempts and persecutions of disobedient and gainsaying people , they may still uphold thy true and lively word , and thy holy and blessed sacraments ; and by their preaching , and administring , and their living , and dying , may set them forth and shew them accordingly , i beseech thee to hear me good lord. that it may please thee to be a father to the fatherless , whom my sins have helped to make so , and whom my repentance cannot , but thy mercy can relieve : to be a husband to the widow , a comfort to the comfortless , and to relieve all that be desolate and oppressed , and to shew thy pity upon all exiles , prisoners and captives , especially those that suffer imprisonment and captivity , or banishment for the cause of righteousness , for the doctrine of a catholick faith , or for the duties of a christian life , i beseech thee to hear me good lord. that it may please thee to have mercy upon mine enemies , persecutors , and slanderers , to turn their hearts , and to forgive their sins , and to save their souls ; and to make me forgive , as i desire to be forgiven ; and to make me desire to be forgiven , as i stand in need of forgiveness ; and to make my waies to please thee , that thou mayest make mine enemies to be at peace with me , i beseech thee to hear me good lord , that it may please thee to give us all true repentance , that thou mayest forgive us all our sins , not only our negligences and ignorances , but also our perversnesses and profanesses , and to endue us with the grace of thy holy spirit , that we may lay aside our own animosities , self-interests and worldly advantages , and joyn together with one heart and mouth to praise thee , and to glorifie thy holy name , not looking after fond pretences and fading vanities , but looking for that blessed hope , the glorious appearing of the great god , and of our lord and saviour jesus christ , i beseech thee to hear me good lord. son of god , i beseech thee to hear me . o lamb of god that takest away the sins of the world , take away my sins also , inwhom alone there is a world of sin ; and grant me thy peace , and have mercy upon me : o christ hear me , and as thou camest to redeem me when i was utterly lost , so i beseech thee suffer me not to be lost now thou hast redeemed me . lord have mercy upon me . christ have mercy upon me . lord have mercy upon me . and remember me according to the favour that thou bearest unto thy people ; o visit me with thy salvation , that i may ( once more if it be thy will ) see the felicity of thy chosen , and rejoyce in the gladness of thy people , and give thanks with thine inheritance , through jesus christ our lord , amen . the sick mans benediction . blessed be the lord god , even the god of israel , which only doth wonderous things . and blessed be the name of his majesty for ever ; and all the earth shall be filled with his majesty ; and my soul shall be filled and revived with his mercy , amen , amen the lord jesus be within me to strengthen , without me to assist , before me to direct , behind me to defend and protect , beneath me to uphold and sustain , above me to receive my soul. let the power of the father preserve me , the wisdom of the son guide and énlighten me , the operation of the holy-ghost quicken and revive me in my passage through the gates of death , and bring me into everlasting life . the blood that ran from the wounded heart of my blessed saviour , which hath purchased for me abundance of grace in my life , of comfort in my sickness , and of hope in my death , wash my soul from sin and from iniquity , that it may be presented without spot or blemish before the righteous judge of men and angels , in the name of the father , and of the son , and of the holy-ghost , amen . the sick mans valediction . lord i am willing to forsake all to follow thee ; o let me follow the lamb whithersoever he goeth : i willingly forgive all men , and heartily desire all men to forgive me ; that though i came into this world hating my god , yet i may not go out of it hating my brother : for god ( with whom i hope to dwell when i go from hence ) is love , and he that dwelleth in love dwelleth in god , and god in him , 1 john 4. 16. i follow after , to apprehend that for which also i am apprehended of christ jesus . this one thing i do , forgetting those things which are behind , and reaching forth to those things which are before , i press toward the mark for the price of the high calling of god in christ jesus . the grace of our lord jesus christ be with you all , amen . phil. 3. 12 , 13 , 14. the sick mans preparation for his departure . i am now ready to be offered , and the time of my departure is at hand , 2 tim. 4. 6. now therefore i pray thee , if i have found grace in thy sight , shew me now thy way , that i may know thee : that i may find grace in thy sight , and consider that i am one of thy people . and he said , my presence shall go with thee , and i will give thee rest . and he said unto him , if thy presence go not with me , carry me not up hence ; for wherein shall it be known here that i have found grace in thy sight ? is it not in that thou goest with me ? and the lord said , i will do this thing also that thou hast spoken , for thou hast found grace in my sight , and i know thee by name . and he said , i beseech thee shew me thy glory ; so saith my soul o lord ; and because no man shall see thee and live , i desire to die , that i may see thee , exod. 33. 13 , 14 , 15 , 16 , 17 , 18. unto him that is able to keep me from falling , ( into the pit of everlasting destruction ) and to present me faultless before the presence of his glory with exceeding joy , do i recommend my soul , even to the only wise god our saviour , to whom be glory and majesty , dominion and power , now and ever , amen . epist. of saint jude , v. 24 , 25. the lord shall preserve me from all evil ; yea , it is even he that shall keep my soul. the lord shall preserve my going out , and my coming in , from this time forth for evermore , amen . psal. 121. 7 , 8. the sick mans departure or dismission . arise ye and depart , for this is not your rest , because it is polluted ; it shall destroy you , even with a sore destruction , micah 2. 10. return unto thy rest o my soul , for the lord hath dealt bountifully with thee . for thou hast delivered my soul from death , mine eyes from tears , and my feet from falling . i will walk before the lord in the land of the living , psal. 116. 7 , 8 , 9. there remaineth therefore a rest to the people of god. heb. 4. 9. lord i willingly go out of this world , that i may enter into that everlasting rest , amen . i have set god before me , he is at my right hand , i shall not fall ; therefore my heart is gland , and my glory rejoyceth , my flesh also shall rest in hope ; for thou wilt not leave my soul in hell , neither wilt thou suffer thine holy one to see corruption . thou wilt shew me the path of life ; in thy presence is fulness of joy ; at thy right hand there are pleasures for evermore , amen . psal. 16. 8 , 9 , 10 , 11. to me to live is christ , and to die is gain . i have a desire to depart , and to be with christ. lord now lettest thou servant depart in peace , that he may rest in hope , rise in joy , and reign in glory , amen . a sick mans resignation . psal. 31. 5. into thine hand i commit my spirit ; thou hast redeemed me , o lord god of truth . there is nothing more the duty of a good christian , then whiles he lives to possess his soul in patience , and when he shall die , to resign his soul in comfort . and indeed , he must possess his soul in patience , that he may resign it in comfort : he must possess his soul in patience , as not being fully contented , much less fully delighted , with his present ●…ndition in this world ; wherein he can●…t but see very much to trouble him , but ●…thing at all to satisfie him : help lord , ●…h the psalmist , ( psal. 12. 1. ) in great ●…ation of his heart ; and we may gather threefold reason why he is so vexed ; 〈◊〉 the godly man ceaseth , the faithful fail , ●…d they speak vanity : defectus sanctitatis 〈◊〉 affectu , veritatis in intellectu , sanctitatis 〈◊〉 ●…ffectu , saith alensis . the defect of holi●…ss in the will , of truth in the understand●…g , of innocency in the action : this is ●…e threefold defect that makes the good ●…ristian possess his soul , not in delight as ●…on choice , but only in patience as upon ●…cessity ; because he wants holiness in his ●…ill , and cannot love god ; because he ●…nts truth in his understanding , and ●…not know god ; because he wants in●…grity in his action , and cannot honour ●…od as he is bound and desires to do . this the reason that he possesseth his soul , not delight but in patience ; and the trouble ●…at he finds in his possession , makes him 〈◊〉 think himself of a resignation : the ●…ssessing his soul in patience whiles he ●…es , makes him resign his soul in com●…t when he is to die : and here we have the form of that comfortable resignatio●… into thy hands i commit my spirit , thou ha●… redeemed me , o lord god of truth . i hop●… no man will say , that this set form of th●… resignation of his soul , doth stint go●… spirit , which teacheth him how to resig●… his own : for sure we are , that he use●… this same form , of whom it is said , g●… giveth not the spirit by measure unto hi●… john 3. 34. and if a set form did not co●…fine the spirit in him who received it not b●… measure , much less can it confine the spir●… in us , who have it measured from him well may set forms teach us rightly t●… commend our own spirits to god , but the●… cannot possibly make us confine his spirit . had there been any such inconveniency 〈◊〉 using of set forms , the spirit of go●… would not have provided us so many se●… forms of prayers and praises in the psalm and other parts of the text : so that no objection can be made against set forms o●… prayer , as such , which may not be retorte●… to some undervaluing , if not underminin●… of the scripture it self , the very light o●… our eyes , the breath of our nostrils , and th●… joy of our hearts : we may not then hearken to this objection , above all the rest unless we will say , that the spirit of go●… did intend to confine himself : or the son ●…f god did intend to confine his own spi●…it in us , when he absolutely prescribed a ●…t form in his own most holy prayer , com●…anding it to be said , luke 11. 2. when ye ●…ray , say , our father : nay yet more , un●…ess we will say , that the son of god did ●…ntend to confine his own spirit in himself , when he used this very particular form , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into thy hands i commend my spirit , luke 23. 46. for it is the very same greek text in both places , and the very same translation in the vulgar latine , though we in english have seemed to make a verbal , but not a real difference : and therefore it is evident , that our blessed saviour by using this set form , hath sanctified it for our use , and taught us thereby how to resign our souls to him that gave them ; and indeed , the spirit of god had sufficiently sanctified it before ; so that now we have this resignation doubly sanctified to us by the spirit , and by the son of god ; so happy a thing is it for us seriously to consider , and much more sincerely to love it , to give it a place in our meditations , and much more in our affections ; and indeed it doth challenge both ; nothing so fit to busie our contemplations as these words , into thine hand i commit my spirit ; nothing so powerful to work upon our affections as these words , thou hast redeemed me o lord god of truth : but since good meditations do produce good affections , and good affections do increase good meditations ; it is manifest that god hath joyned them together , and therefore we may not put them asunder . and indeed the whose verse concerns one and the same thing , considered in it self , and in its cause ; resignatio , resignationis causa ; the resignation of the soul , and the cause of that resignation ; the resignation of the soul , into thy hands i commit my spirit ; the cause of that resignation , thou hast redeemed me o lord god of truth : the resignation of his soul is as ours should be , remarkable for its seasonableness , for its fulness , for its willingness , resignatio opportuna , plena , voluntaria ; it is first opportune or seasonable ; secondly full or plenary ; thirdly free or voluntary : first it is an opportune or seasonable resignation ; for he was now in great danger , and in greater distress ; pull me out of the net that they have laid privily for me , v. 4. he was already partly ensnared , and did fear lest he might in time be wholly entangled in the miseries and mischiefs of this sinful life , if he should retain his soul too long , and that makes him think of resigning it : he well understood his dangers and his distresses , and that made him look towards his deliverer , and after his deliverance : t is not unseasonable at any time to resign our souls to god ; for he may call for them when he pleases , and we ought to be ready at his call ; but it is most seasonable , when we see our selves either in imminent danger , or in irremediable distress ; then it is proper to follow the example of eliah , 1 kings 19. 4. he requested for himself that he might die ; and said , satis est nunc domine , accipe animam meam ; it is enough now o lord , take away my life : it is enough for me in regard of this world , saith r. david ; it is enough for this wicked world ; for i have lived too long to see so much wickedness , and to be able to redress none , and yet desirous to stay longer to help increase all ; thus far in effect a jew could go ; but let christians go farther in their gloss , and say moreover , it is enough for thy glory , and enough for my salvation : it is enough for thy glory , for thou hast miraculously preserved me in my life ; it is enough for the good of mine own soul , for thou hast made me sensible of , and thankful for thy miraculous preservation : and when can i better desire thee to take my soul , then now it actually hath this sense of thine undeserved mercies , and this thankfulness for them ? yet tremelius , seeking for the reason of this prayer out of the tenth verse , thus pithily enlargeth his gloss ; abjectio tui foederis , cultus tui destructio , prophetarum tuorum coedes , & mei persecutio , faciunt ut mortem expetam : that the children of israel have forsaken thy covenant , thrown down thine altars , slain thy prophets with the sword , and seek my life to take it away ; these things that have hitherto made me weary of life , do now make me even desirous of death : nor may we think so religious a prophet would have carried with him the guilt of impatience , much less of uncharitableness to his grave : for it was the indispensable necessity of gods truth , and the unfeigned zeal of gods glory , that extorted from him this most grievous complaint ; and indeed , when the true religion and worship of god is in danger or in distress , though we our selves be in neither , yet is it not fit for us to admit of the comforts of this world ; then if any say , fear not , for thou hast a son , thou needest not be troubled that the philistims have gotten the conquest over israel , for thou art in a happy condition , thou hast a goodly inheritance , and a son to inherit after thee ; yet must thou not answer , neither regard it , unless thou wouldest have a weak dying woman rise up against thee in judgement , 1 sam. 4. 20. then must ichabod be all thy saying , that is , where is the glory ? not where am i , what will become of me , or of my family ? but where is my god , where is his glory ? for if the glory be departed from israel , how can a true israelite desire to abide in it ? thine eyes are not opened to see thine own and other mens wickedness ; thine heart is not opened to be sorry for it , and to repent of it , unless thou be ready in such a case as this , to cry out and say , wo is me , that i am constrained to dwell with mesech , and to have mine habitation among the tents of kedar , psal. 120. v. 4. this was the method of his prayer , who questionless prayed with gods spirit , psal. 119. first , give me understanding according to thy word , v. 169. then , deliver me according to thy word , v. 170. till he had a right understanding of his misery , he knew not how to pray for his deliverance : but as soon as he fully saw the one , he could not choose but heartily pray for the other : resignatio opportuna ; this resignation of his soul was opportune and seasonable ; that is the first . and as his resignation was opportune and seasonable , so it was also full and plenary ; in manus tuas ; into thy hands : as if he had said , i desire to reserve nothing in mine own hands , but do resign all into thine : the common-law is very careful that a resignation be whole and entire , without any reservation : and navarr tells us , that he that hath anothers resignation , must be very cautelous in allowing him any thing out of his living , for fear there may be a suspition of a simonaical contract : ( potest quotannis resignanti quid donare , si id faciat ob amorem dei principaliter coram deo , absque tamen ullo pacto : and again , gratitudinem erga resignantem caute exercere debet , ne praesumatur id facere ob confidentiam ; ) will not ehe law be satisfied without a full resignation , and do we think god will be satisfied without it ? or what were it for him to accept of part of thy soul , but to allow himself to be but half a god ? thou must therefore either resign all to him , or keep all to thy self : for thou canst not divide the sacrifice , unless thou wilt divide the deity : and since thy all to him is nothing , thou canst not give him less then all , but thou must profess him worthy of less then nothing : he hath required all thy soul , and all thy might , and all thy strength ; and it is a most abominable undutifulness , and a more abominable unthankfulness , not to give him what he requires , since thou canst not give him what he deserves ; therefore it must be a full resignation , resignatio plena ; that is the second . and indeed it will be full , if it be free ; it will be plenary if it be voluntary , which is the third condition , resignatio voluntaria ; it must be a free and a voluntary resignation ; [ i commit my spirit , ] if i would reserve any thing to my self , it should be my spirit ; the innermost part of my self , but i also commit that ; and as i commit it into thy hands to dispose as thou pleasest , so i freely commit and commend it to thy disposal : a man may renounce his property upon compulsion , but he resigns it properly upon choice or election . and so do good men give up their souls to god , freely and willingly , whereas wicked and ungodly men do it against their wills ; thou fool , this night shall thy soul be required of thee , luke 12. 20. as if it were taken away by force , not voluntarily resigned ; which was a great sin in him , that he did not willingly resign his soul to god , who created it ; but a much greater sin in thee , if thou do not willingly resign thy soul to the son of god who redeemed it , and who alone can save it ; especially when he himself hath taught thee this form of a resignation ; whence it was that in the gospel on palm-sunday , the priest in the latine-church was to make a stop when he had read these words , jesus when he had cryed again with a loud voice , yielded up the ghost : he was here to pause , and to say his pater noster , ave-marie , and in manus tuas domine commendo spiritum meum , before he proceeded to the next verse ; as if it were unchristian-like in us not to resign our souls to our saviour christ , when we see him as it were resigning his soul , meerly to prepare a place for ours : i ask then , darest thou trust thy soul in thine own hands ? is it not already much the worse for thy keeping so long ; and will it not still be worse if thou keep it longer ? canst thou resign it now as pure as thou didst first receive it , and will it not contract the greater impurity , the longer thou deferrest and delayest thy resignation ? consider that saint paul saith , it is a fearful thing to fall into the hands of the living god , heb. 11. 31. wherein every word hath its weight , a weight too heavy to lay upon thy soul : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is the most terrible of all terrours , for it is spoken of death : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to fall : none are properly said to fall into gods hands at their death , but they that would needs keep themselves out of his hands during their life : they then fall into his hands , because they did not before deliver their souls unto him ; whereas those that desire to live unto god , do willingly give themselves into his hands , and do still continue in his hands whiles they are here , and so cannot be said to fall into his hands when they go from hence : those only that go out of his hands in their life , are truly and properly said to fall into his hands at their death : and they find how fearful a thing it is to fall into his hands ; because they find him a living god : he seemed to them as it were asleep before ; and his own good spirit complaining that he had so long born with such miscreants , useth their own words in his complaint , psal. 44. 23. awake , why sleepest thou o lord ? nay he seemed to them little less then dead , psal. 14. 1. the fool hath said in his heart there is no god : it is in the hebrew , there is no judges ; if a god to see him ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) yet not a judge to punish him ; they either thought him as it were asleep in not regarding their wickedness , or as it were dead in not revenging it : but now they find him a waking and a living god : that his eyes are open to see them , and his hand stretched out to reach them : and therefore they must needs be infinitely troubled , that they are against their wills , fallen into his hands . for though king david chuseth rather to fall into the hands of god then of men , 2 sam. 24. 14. yet is it only in regard of this , not of the next life : in this life he would not willingly fall into the hands of men , of ungodly , unpeaceable , unplacable men , for their tender mercies are cruel , prov. 12. 10. but in the next life , he would not fall into the hands of god : and it is an admirable observation of saint chrysostom upon that plave , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we that are under persecution fall into the hands of men ; but they that are our persecutors fall into the hands of god ; and this of the two is the more terrible fall . o my god , though thou let me fall into mine enemies hands , yet let him never fall into thine : draw thou near to him in grace and mercy , and draw him near to thee by faith and repentance : be thou reconciled unto him , that he may be reconciled unto thee , and willingly give himself into thy hands : for it is so fearfull a thing to fall into thy hands , that i cannot but pray against it , even for my greatest persecutors : i cannot hate mine enemy so far as to wish him that mischief : o then let me not so far hate my self , as to bring it upon mine own soul : let me willingly commit and commend my spirit to thee every day , that being in thy hands all my life , it may not fall into thy hands at my death : not fall into thy hands as a malefactor that fled from thee , to be judged and tormented : but be received into thy hands as a child that flies to thee to be pardoned and protected : for when we have said all , and tried all that we can say , this is the only way to be a good christian , and that according to the first and best patterns or presidents that have been given us of christianity ; for so it s said of barnabas and paul , men that have hazarded their lives for the name of the lord jesus christ ; it is more in the original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; qui tradiderunt animas suas ; men that have given or delivered up their souls for the name of our lord jesus christ : he that will be a good christian , must endeavour to be as ready to deliver up his soul to christ , as he desires christ should be ready to receive it : and we are very much encouraged so to do ; for we cannot be so ready to give our souls , as he is ready to take them , which puts me on the second general part of my text , ( for i am willing to form my thoughts upon this argument into a farewell-sermon for a vale to the world ) resignationis causa , the cause of this resignation , for thou hast redeemed me o lord thou god of truth : wherein we have indeed two causes ; first the fulness of the redemption , for thou hast redeemed me . secondly , the faithfulness of the redeemer , o lord thou god of truth . first , the fulness of the redemption ; for it had a threefold fulness ; a fulness of excellency , a fulness of appearance , a fulness of redundancy ; which is bonaventures distinction concerning our blessed saviour , ( lib. 3. sent . dist . 13. ) quod est loqui de plenitudine secundum excellentiam , & secundum apparentiam , & secundum redundantiam : we may speak of the fulness of christ according to its excellency , according to its appearance , and according to its redundancy ; for christ had a fulness of excellency from his first conception ; and he had a fulness of appearance from the discent of the holy-ghost upon him ; for then his excellent holiness was made apparent to all the world , by the testimony of the father and of the holy spirit : and he had a fulness of redundancy from the time that he sanctified his disciples and servants , by the communication and participation of his holiness : and this same threefold fulness is in this redemption ; a fulness of excellency or perfection in the nature of it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hast redeemed ; a fulness of appearance or manifestation from the author of it , thou , thou hast redeemed ; and a fulness of redundancy from the subject of it , me , thou hast redeemed me . first there is a fulness of excellency or perfection in this redemption from the nature of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou hast redeemed ; so saith the master of greek criticisms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this word is properly used concerning the redemption of captives , that are redeemed with a price : for they that are otherwise delivered then by a price , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are said rather to be rescued then to be redeemed : ( eustath . in iliad . a. ) here is then a redemption as excellent as the price that was paid for the captives , and that was the blood of the eternal son of god : a price that was infinitely more worth then all the whole creation both in heaven and in earth , which hath in truth no other preciousness but what it hath from this price ; is no farther precious then as it is sprinkled with this blood . secondly , a fulness of appearance or manifestation in this redemption from the author of it . thou , thou hast redeemed ; thou whom god hath appointed heir of all things , by whom also he made the worlds , and who art the brightness of his glory , and the express image of his person , heb. 1. 2 , 3. this heir of all things came to make us partakers of his inheritance : the same god that made the world by his power , and governed it by his wisdom , redeemed it by his mercy : he that was the brightness of the glory of god , and the express image of his person , was pleased to make himself of no reputation , and took upon him the form of a servant , and being found in fashion as a man to humble himself , and become obedient unto death , ( phil. 2. 7. ) that by his death he might destroy death , and by his rising to life again , might restore to us everlasting life : but that 's the third fulness in this redemption ; a fulness of redundancy , from the subject of it ; me , thou hast redeemed me ; thou , me : heaven and earth are meet together in the mysterie ; but heaven and hell are met together in the mercy of this redemption : god and man in the mysterie , but god and sinful man in the mercy of it : me in my nature was a great mysterie ; but me in my sins was a far greater mercy . thy love did seek me when i did not deserve it ; thy care did keep me when i did not observe it ; o let neither love nor care forsake me now i do desire it : and indeed thou hast promised not to forsake us ; and that is the second reason we are so willing to resign our selves to thee , the faithfulness of our redeemer , o god thou god of truth : thou art powerful in thy performances as god , and faithful in thy promises as the god of truth : as none can resist thy power in performing , so none may distrust thy truth in promising : it was thy mercy that made thee promise , but it is thy truth that maketh thee keep thy promises : mercy and truth are together in god , as cruelty and falseness go together in man ; though i have no right to thy mercy from it self , yet i have a right to thy mercy from thy truth ; and thine own holy spirit hath taught me to claim this right , heb. 13. 5. for he hath said , i will never leave thee nor forsake thee ; he said it to joshua , yet will have me believe , he said it to me ; for though that promise in its occasion was particular , and concerned only joshua and those with him , josh. 1. 5. yet in its document it was universal , and concerned all the faithful servants of god that should be to the end of the world ; for that promise was made to joshua as leader of the people , and therefore belonged in common to him and to them , even to the whole church of the jews : and by the same reason belongs to us now as it did to them , even to the whole church of the gentiles ; for there is no difference between the jew and the greek , or gentile ; for the same lord over all , is rich unto all that call upon him , rom. 10. 12. if we call upon him as joshua and the israelites did , we have the same interest in his promises as joshua and the israelites had ; he will be as rich in mercy to us , as he was to him and to them ; or else in vain hath his apostle said , for whatsoever things were written afore-time , were written for our learning , that we through patience and comfort of the scriptures , might have hope , rom. 15. 4. where is the comfort of the scriptures if it be not in the promises ? or what promise can be the ground of our hope like this , i will never leave thee nor forsake thee ? a promise which he made in mercy , as lord over all , and therefore rich in mercy to all that call upon him ; but a promise that he keepeth in truth , as being the same lord over all ; that is , one and the same constantly in himself , and therefore not diverse in his word , nor in his promises : o god thou god of truth : as god , thou art a creditor to all by thy mercy , all borrow of it , all depend on it , all are obliged to it : but as a god of truth thou art a debtor to all , that is , to all that call upon thee ; for the promise , though it be universal , yet it is conditional . thou art a debtor to all by thy truth : they have an interest in thy promise , claim it as their right , look to it as their treasure , look on it as their comfort : debitor fidelitatis , non justitiae , god is to man a debtor of faithfulness , though not a debtor of justice : a debtor of faithfulness , because of his own word , though he cannot be a debtor of justice , because of mans merit : as he is god , he hath provided mercy , ( for as is his majesty , so is his mercy ) but as he is the god of truth , so he hath moreover assured it : in this assurance did saint paul comfort himself , 2 tim. 1. 12. for i know whom i have believed , and i am perswaded that he is able to keep that which i have committed unto him against that day ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , depositum meum servare ; god is contented to be our depositarius or trustee , to keep that which we commit to him , so it be worth his trust , or fit for his keeping : and nothing is fit for his keeping , which hath relation to this day , or any thing of this world ; but only that which hath relation to that day , or to the world to come : therefore i may commit nothing else to him as to my depositary or trustee , but only my soul , which alone can remain and a bide till that day : and if i commit my soul unto him against that day , he will see it then forth-coming as safe as i can desire , and more safe then i can deserve : this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the depositum , saint paul speaks of ; and the word used by him is a noun derived from the verb used in my text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will depose , into thy hands will i depose my spirit ; saint pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wholly agrees with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his depositum with this deposing ; the thing that he commits to gods trust , is , his spirit , his soul , which he commits into his hands , as the only trustee of souls : and it is much to be observed , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the greek text , is not in the present , but in the future-tense , so that it is to be rendered , not i do depose , or commit , or commend , but i will depose , or commit , or commend my spirit ; to shew to us mans uncessant dutifulness , and gods uncessant faithfulness . first mans uncessant dutyfulness ; for this act of resigning the soul , is a continued act ; it is a thing long in doing before it can be well done ; it requires great preparations , greater deliberations , and greatest resolutions ; and after all our preparations , and deliberations , and resolutions , it is still a motion that is rather in fieri , then in facto esse , rather compleating , then compleated ; that hath more perfection from the time to come , then from the time present or past ; more perfection in the purpose , then in the performance ; in the resolution , then in the execution ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i will commit : no man can so fully resign himself to god as he ought ; and though our blessed saviour could and did , yet to teach us this document of humility , he also speaks as if he had not done it ; for he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as well as david , i will commit ; as if something were still behind , something still more in the resolution then in the execution : for though the grace of union in chirst was infinite , the grace whereby he took his humane soul ; yet the habitual grace was not infinite , the grace whereby he resigned his soul ; but god is infinite , as in himself , so also in his obligation ; and an infinite obligation requires an infinite satisfaction , which to a finite nature must needs be rather in the purpose then in the performance , for which cause our blessed saviour himself thought fit to say , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 i do commit , but i will commit my ●…pirit : o lord let me never think i can ●…o too much , when thine own son hath ●…ught me that i can never do enough : he said i will do it , when he had done it ; ●…hall i say , i have more then done it , when cannot do it ? did he speak by way of ●…xtenuation in his works , and shall i ●…hansie a supererogation in mine ? did ●…e seem to intimate something less in his ●…erformance then was in his obligation ; ●…nd shall i dream of performing more then was obliged ? o let me never come to ●…at height of impiety as to neglect my ●…uty , much less to that height of impu●…ence as to over value it : let me never ●…y , i do , or have done ; but only i will ●…o , accounting it thy greatest mercy to my ●…oul , that thou givest the will to do ; and ●…he greatest security of my soul , that thou ●…cceptest the will for the deed . secondly , gods uncessant faithfulness ; for david could not have said , i will commit , by a continued act of giving , if he ●…ad not believed gods uncessant faithfulness in a continued act of receiving ; gods faithfulness is as everlasting as himself : and that makes him look upon his trust as never fully discharged , but as alwaies newly undertaken ; and he would have us believe that he is as careful of it , and as faithful in it , as if he did every moment newly undertake it ; for this same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the future-tense , which doth shew mans continued act in resigning his soul to god , doth also import gods continued act in receiving souls that are resigned unto him ; that he is alwaies ready to receive them , and alwaies as careful to retain them , and will be as faithful to restore them : he receives them by his mercy , he retains them by his power , ( non●… is able to pluck them out of his hands , joh●… 10. 28. ) he will restore them by his truth ; and he will restore them infinitely better , then he can receive them ; contrary to all other trustees , who generally receive much better then they restore●… never any man gave his spirit to god in his life-time , though but for an instant , b●… an holy contemplation or affection , bu●… he received it again much better then he gave it : how much more shall he that gives him his spirit at his death by a full and free resignation , receive it again infinitely better at the last resurrection wherefore let us pray unto him that h●… will be pleased to make us ready to resign ●…ur souls to him without reluctancie , and ●…areful to resign them without spot or ●…emish , being throughly washed by the ●…ars of our own repentance , and by faith 〈◊〉 our saviours blood , that so he may ●…ceive them into his mercy , and sanctifie them by his grace , and satisfie them with ●…is glory , through jesus christ our lord ●…nd only saviour , to whom with the father and the eternal spirit , be ascribed all ●…onour and glory , be performed all boun●…en duty and obedience , from this time ●…orth and for evermore , amen . quod de te per te loquimur , da transeat ad te , utque tui simus , nos age , solus habe . finis .